the Church praying for St. Peter and it has been the common custome of the Church even from the Apostles time Pope Pelagius 2. affirms it to be manifest that those are separated and divided from the whole World who through dissention do not remember the Apostolical Bishop in the Mystery that is in the Masse according to the received Custome Alcuinus gives this reason for it to wit that the Vnion of Charity and Faith of the members with the visible head of the visible Church may be presented to God Thirdly For the Bishop of the place if there be any for so St. Paul commands us to remember our Prelates Fourthly For all true believers in general and especially for those who labour for the advancement of the Catholick Faith for all Ecclesiastical Orders and Ministers and Preachers of God's Word For all who labour for the Conversion of Souls for all those who out of their liberality and charity do contribute to the maintenance of the Clergy and Mission and principally for the Conversion of our Countrey Q. Does he not pray for the King A. He may and ought to pray for the Emperours Kings Princes or States under whose Dominion he lives So St. Paul bids us to pray for all Men for Kings and all that are in preeminence yea although they be not true Members of the Church for there were no Christian Kings in St. Paul's time St. Chrysostome gives reasons in the First to follow Christ's command pray for them that persecute you Secondly That such Princes may become more favourable to Catholicks Thirdly That God would direct them in their Government that in Peace and Justice they may rule their Subjects Our Saviour commends this manner of praying by the prayer which a little before his passion he made Jesus lifting up his eyes to Heaven said Father glorifie thy Son that thy Son may glorifie thee that is that his passion might take effect for the Redemption of mankind and be made glorious before the whole World which would redound to the glory of God the Father Secondly He prayes for his Apostles and Disciples saying Holy Father keep them in my name that is conserve them in Faith Grace and Concord by thy omnipotent Power and Wisdome that they may be consenting in one Will and Spirit and Union of charity He prayes also that his Father would preserve them from all evil that is from Sin or what might draw to Sin from the Assaults and Temptations of the Devil and from all their Enemies both Spiritual and Temporal Then continuing his Prayer he said Holy Father Sanctifie them in truth that is Sanctifie and make them holy in their Dignity and calling to the Ministery of the Word according to truth and verity Thirdly He said and not only for them do I pray but also or those who by their word shall believe in me that they be all one in the Union of Faith and Charity agreeing in one Church and making one Flock or united as Members of the same Body in Christ Jesus Loe here Christ going to his passion prayes for the whole Church for the Prelates and Pastours thereof and generally for all Believers as here in imitation of Him the Priest does And it is our duty to pray for all here specified for we ought to pray for the Church which uncessantly prayes for us we ought also to pray for our Pastours who are vigilant over us duty requires it at all times and particularly in this palce our holy Mother the Church challenges it We are also to pray for our King according to that of Esdras let us offer Oblations to the God of Heaven and pray for the life of the King and of his Children or that of Baruch pray ye for the life of Nebuchadnezzar the King of Babylon and for the life of Balthasur his Son that their dayes may be as the dayes of Heaven upon the Earth and that the Lord give us strength and illuminate our eyes that we may live under the shadow of Nabuchadonozor the King of Babylon and under the shadow of Balthasar his Son and may serve them many dayes and may find grace in their sight If the Jews did so devoutly pray for the Kings under whose subjection they then lived by much more reason ought we Christians to pray for the lives of our natural King Queen and their Children or that they may have Children that their lives may be long on the Earth and that God would so inspire them that we may live securely under their shadow and protection serving them according to the duty of Loyal Subjects Thirdly We ought to pray for our Kingdom or Countrey for if the Prophet Jeremy advised the Israelites to seek the peace of the City to which God had transported them and to pray for it to our Lord giving a reason because in the peace thereof there shall be peace to you With more reason we Christians ought to pray for our native Countrey City or place of abode because the peace thereof is our peace their good is our good whence we pray for it in times of Necessity Wars Famine Sickness and such like Lastly We ought to pray for all as true Christians as they pray for us St. James advises us to pray one for another which is here to be done in a more particular manner according to the intention of the Church by vertue of the Communion of Saints St. Ambrose assures us that whilst each particular prayes for all all also pray for every one the benefit which arises thereby is that the prayer of each one acquires the suffrages of all and each one of the whole Catholick Church 3. Of the first Memento Q. What means this Memento A. The Priest having made mention of the general things or Persons and for whom he ought alwayes to pray descends now into particulars and First Prayes for those whose names he specifies Secondly For all who are present at his Masse Thirdly For those who do offer this Sacrifice with him Fourthly For their Friends Fifthly For their Intentions Q. Who be those he specifies A. Ordinarily he specifies by name or intention those for whom in particular he applyes his Masse or those to whom he has a particular Obligation as for his Parents Patrons or such like on whom he has some special dependence or from whom he receives some spiritual benefit or temporal sustenance maintenance or charity which is or ought to be observed by Missioners who for the most part live upon such Charity and Almes Q. Why does he pray for all present A The Church requires this of him as a part of his Function for it is his office to pray for the People for God ordained in the Law that the Priest at the Altar should pray for himself and for the People and therefore here the Priest prayes for all that are present at Masse It was the office of Aaron's Priests to pray for the multitude and by their prayers God was
for our sins and rose again for our justification The Resurrection was the term and accomplishment of the passion merits and of all Christs oeconomie Whence the Resurrection and passion are esteemed as one work of our Redemption and one moral compleat action whereby together and at once Christ merited Remission of our sins and our justification which we may believe was the occasion that the Church in this place adds the representation of the Resurrection the rather because as St. Paul sayes if Christ be not risen again vain is our faith for Christs death would not have been efficacious if he had remained in Death Death would have been victorious Let us therefore joyn with the Church in joy and exultation for so happy Tydings Thirdly we may consider how earnestly the Church in this place prays for peace both in the precedent as also in the following prayers let us joyn ours humbly begging the peace of mind which is a perfect disposition towards the receiving of the Eucharist and spiritual grace for as St. Chrysostome sayes where peace is there all things will prosper and surely without fraternal peace according to our Saviours Decree we are not in a fitting disposition to offer Sacrifice and the Eucharist devoutly taken will bring us to the peace of Eternity 3. Of the Agnus Dei and what follows Q. What means the Agnus Dei A. After that the Priest kneels down and rising layes his joyned hands on the Altar to shew that his whole intention is conformable to his words and in exteriour action of submissive inclination as a poor captive Sinner before Christ Jesus and joyntly with the people he asks mercy of Almighty God in token whereof he and all present knocks their breasts saying O Lamb of God who takest away the sins of the World have mercy on us That as Alphonsus de Pisa sayes raising up our minds by faith we may understand that the Lamb of God which takes away the sins of the World is placed on the holy Altar and incruently Sacrificed by the Priest for by this faith we adore and beseech the Lamb of God to release our miseries which consists in the bond of sin Q. Why is Christ called Lamb of God A. St. John Baptist when he saw Christ coming to him said Behold the Lamb of God behold him that takes away the sins of the World from whom the Church has taken these words The Interpreters of these words do give four Reasons applicable to our Subject First he is so called because as a Lamb he was offered on the Cross for the Redemption of the World so the Prophet Jeremy in the person of Christ sayes I am a mild Lamb that is carried to slaughter and St. John stiles him the Lamb that was slain Secondly He is so called because of his Innocency Meekness Patience and Obedience whereof the Lamb is an Emblem all which he manifested in his whole life but principally in his passion wherein as Esay sayes he was offered bccause himself would and not opened his mouth as a Sheep to slaughter shall he be led and as a Lamb before his Shearers he shall be dumb and shall not open his mouth Thirdly St. Epiphanius and St. Gregory Nazian will have him so called because by Christ we are cloathed as with a Lambs Fleece And St. Hierome He has not only redeemed us with his blood but also cloathed us with his Wool that whereas we were cold by infidelity he might make us warm by his Garment according to that of the Apostle as many of you as are Baptized have put on Christ that as St. Anselm sayes our conversation as in a splendant Garment may be in the Sanctity of Christ by which we have Sanctity or Christianity Lastly and most properly to this place the Sacred Text testifies that the Israelites by Gods command among other Sacrifices had one which was called the daily Sacrifice and was of two Lambs one in the morning the other in the evening which did figuratively represent the true Lamb Christ Jesus who is our daily Sacrifice and as such is here invocated also by the morning Lamb is understood Christ on the Cross and the evening Sacrifice is the same passion in the Masse which is to endure to the end of the World Q. But why is it said three times A. Bishop Ivo will have it in correspondence to the three particles of the Host Durand gives another signification to wit to declare that this Lamb Christ Jesus was sent by the holy Trinity according to the Prophet Esay send forth O Lord the Lamb the Dominatour of the Earth Christ the Lamb which takes away the sins of the World and rules the whole Church have mercy on us or we may say that it is said thrice for a deeper expression of our Faith Adoration Supplication in thought word and deed Q. But why is it said in the end grant us peace A. Gavant sayes that formerly it was said have mercy on us then also conformable to what is said in the beginning of the Masse Kyrie Eleison but divers persecutions arising Durand sayes many adversities happening it was changed into grant us peace which he confirms with an example of the Prophet Joel spare O Lord spare thy people and give not thy Inheritance to repreach Here we may with the Seniors in the Apocalips that is with all faithful Christians adore the Lamb Christ Jesus and bowing our selves say To him who sits in the Throne and to the Lamb be Benediction and Honour and glory and power for ever and ever and then make our Supplication O Lamb of God who dyedst for us on the Cross take away our sins have mercy upon us according to the multitude of thy mercies O Lamb of God who by thy meekness innocency and patience hast animated us to come with confidence unto thee we humbly beseech thee mercifully to look down upon us sinners and have mercy upon us O Lamb of God we come unto thee no way presuming of our Justice and merits which we know to be wanting in us but cloathed with thy merits whereof we are partakers by this daily Sacrifice wherein thou art daily offered in the whole Church grant us thy peace and be unto us a pacifique Host a peace offering grant us the effects of this holy Sacrifice and so dispose our Souls that in true peace of Conscience we may approach to this holy Sacrament Q. Is it said alwayes in this manner A. The verse O Lamb of God who takest away the sins of the World is said in all Masses except only Easter-Eve because it represents our Saviour not yet risen but in Masses of the dead instead of Lord have mercy upon us the Church uses grant them rest and in the last grant them rest everlasting Where we may note that the Church supposes them to be in peace for that they are now freed from all the miseries of this World from all Temptations of the Flesh and illusions
to the People saluting them with Dominus Vobiscum inviting us to joyn with him therein we may suppose that there is none who comes to Masse but that he desires the Priest should pray for him and the Priest intends to pray for them and therefore is willing to put us in mind that he is now to do it and for this end he turns to us and bids us attend thereto and lest we should mistake he tells us what we are to do with this Oremus Let us pray come and joyn with me that is with the Church in whose name the prayers are made whence we may gather how commendable it is that all there present should in heart and affection joyn their Votes with the Priest in so powerful a Sacrifice done by God's Ministers in the name of the Church which certainly is more Meritorious and more pleasing to God than any private prayers Q. What are those Prayers A. We may consider their Matter Form and end as for the matter St. Paul advises us that first of all things Obsecrations Prayers Postulations and Thanks giving be made for all men which words the Holy Fathers do apply particularly to the Sacrifice of the Masse St. Augustine applyes them to several parts of the Masse as is to be seen in the Rhemish Annotations on this place Others attribute them to the diversity of Prayers which are used in the Church according to the Four sorts of Prayer for the Church in these Prayers sometimes makes Supplication to be delivered from Evils as in time of persecution or other afflictions or Temptations Sometimes prayes for Spiritual gifts and benefits as of Pennance Patience and such like sometimes also makes Postulations for some particular favour as for the Conversion of Sinners or of those who go astray and to give thanks for benefits received As for the form of them whosoeever considers it will admire the oeconomy of God's Church which has so pithily and substantially couched in few words all whatsoever the faithful may ask of God however the prayers are short yet full in substance and Devotion for the true practise of prayer is to have a greater heart than mouth greater Devotion than Tongue and a full Intention rather than multitude of words This doth not derogate in anywise to perseverance in prayer for Christ prayed whole nights and in his Agony as St. Luke sayes he prayed longer although we read but few words where fervent Devotion gives Gale and Grace is Pilot the Soul may lanch forth and fail securely yet sometimes for order and decency in the Church and commodity of others they may and ought to strike fail that is abbreviate their vocal prayer especially if by Office or Ministerial duty it is required for therein they are not to follow their own proper Devotion but exactly follow the Rules and Ordinances of their Superiours or Prelates Moreover the principal thing here intended is to offer Sacrifice to God whence it suffices to the Church in those prayers to express her intentions in few words in order to the application of this or that Masse to such and such ends So that although the prayers be short in words yet virtually they extend themselves to the whole Sacrifice of the Masse having correspondence with the Churches intention and consequently is more efficacious than any other private prayer The chief end of this prayer is to obtain the desired effects by vertue of this Sacrifice which is for the general good of God's Church and for what the Priest or People present do intend by this Masse Q. Why is this called Collect A. These prayers are so called for that the People are collected or gathered together or rather for that they are said over them or for them so collected or assembled Some will have it because the Priest doth collect or gather the prayers vows or desires of all there present uniting them in one with his including in his prayer the Petitions or desires of all St. Bonaventure will give another reason because all who are present may or ought to recollect themselves and unite their intentions with the Priests in that prayer It may also be said that they are called so for that such prayers are collected and gathered by the Church to be said in the Masse and accommodated to the Times Feasts or Subject Now these Prayers or Collects do end either expresly in these words Through our Lord Jesus Christ c. Or with others importing the same So Innocent the Third sayes We end our Collect through the Lord Jesus Christ for we implore the Fathers help and succour for the love of his Son for Christ himself has said Amen Amen I say to you if you ask the Father any thing in my name he will give it you All that we have to do is to joyn our Intentions or offer up our Petitions in union to the Priest's prayers for as Durand notes The Priest alone sayes the prayer whilst those who are present are silent and pray only in Spirit thereby to attend and joyn their hearts that they may justly say Amen The prayer is not private but publick common to all but performed and presented by the Priest who makes it in the Churches name wherefore although People perhaps do not know the words yet they know the end of the prayers and for the most part know the Conclusion and can answer if they attend Amen as well as the learned 11. Of the Epistle Q. What means the Epistle A. The Holy Scripture is not unproperly said to be an Epistle for the Divine Books thereof are as Epistles or missive Letters sent from God as Testimonies of his Sacred Will unto mankind for their Salvation teaching the way to Heaven and how to please and serve his Divine Majesty and after what manner we ought to live and dye In this sense the Church takes the word Epistle here for to this end she ordains some selected parts of the Scripture to be read to the People and was used in primitive times for the instruction of the Cathecumens and newly converted we may also say that it takes the name of Epistle from the custome of reading for the most part out of the Epistles of St. Paul and other Apostles Q. Why is the Epistle read before the Gospel A. The Epistle of the Masse is as I said before as a missive Letter sent from God by the Pen of the Prophets and Apostles to dispose us for the reception of the Gospel The Church in this for our instruction in the Mysteries of our Salvation preceeds according to natures order from less perfect to more perfect as God in the Creation did by degrees create the more imperfect Creatures in order to the perfect knowing of Man and the Old Testament preceded the New whence Walfride sayes that it is so done that the minds of the hearers might go from lesser to greater things and by degrees ascend from lower things to higher or as Cabasilus sayes to
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
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
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
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
more especially shine St. Martin did behave himself in the Church with so great Reverence and Devotion that he was never seen to sit there but alwayes to kneel or stand with trembling and pale fear being demanded the cause thereof he answered shall I not fear and tremble knowing that I stand before God St. Gregory Nazianzen relates of his Mother that her veneration to the Churches was so great that her voice was never heard therein but in silence she honoured the Holy Mysteries and that she never turned her back to the Altar nor ever spit in those divine places Q. What say the Holy Fathers of this A. I will only cite some few devout St. Bernardine first occurs who in one of his Sermons sayes Let our entry into the Churches be humble and devout let our abode in them be quiet and acceptable before God pleasing to the beholders which may not only edifie the standers by but also encourage them let us attend in those places to the sacred Solemnities with intent affections and insist in devout prayers let all vain things cease much more filthy and prophane a way with all talk and confabulations Woe woe to the impudence of men for they are confounded with greater shame before men than before God for we are bold to do many things in the sight of God which we would be ashamed to do before men This he learned of his and our Seraphical Father St. Francis whose words are It is a great misery and miserable infirmity that we should regard any thing in this World when we have God so present The whole man may dread the World tremble and Heaven rejoyce when Christ the Son of the living God is on the Altar in the hands of the Priest O admirable altitude O stupendious favour O humble sublinity the Lord our God and the Son of God so humbles himself that for our Salvation he hides himself under the little form of Bread Behold O Brethren God's Humility and pour forth your hearts before him and be ye humbled that so you may be exalted by him It is a Rule which amongst others St. Augustine gives Nothing at all ought to be done in the Oratory Chappel or Church besides the Worship of prayer or singing that our works and mind continually employed may be agreeable to the name of Oratories or place of prayer I will conclude with the words of St. Nilus who with St. James the Apostle in his Liturgie and St. Chrysostome very frequently St. Ambrose and St. Cyril affirms that the Angels are there present with fear and trembling he concludes I write these things that understanding of what dread the Divine Majesty is ye do not remisly neglect the fear of our Lord nor permit any others to talk or mutter in the time of the Oblation that is the Masse nor rashly harken or be moved from becoming gravity or to go up and down with idle and divided divagations Of Intention Q. Is it necessary to have an intention to hear Masse A. There are some who go to hear Masse following their fancies with little or nothing of a rational action for they little consider why wherefore or for what end they come to Masse but do as they see others do or like sheep one follows the other or out of Custome no way reflecting on the spiritual operation necessary to such spiritual and supernatural mysteries Whereas man who is rational ought to work rationally with reason and prudence and first propound the true end of what he is to do directing his intentions thereto and then to consider proportionate means to attain that end and accordingly to frame his actions The first thing therefore required is intention from whence all humane actions have their value or worth or the contrary The intention therefore leads and governs the mind and understanding whence St. Anthony of Padua said well The intention illuminates the knowledge of good works low and mean works done in spirit and right intention become valuable and meritorious but the best works lose their value and esteem where just and good intentions are wanting would we have God to receive that which we do not offer or can we expect to obtain what we never intended to ask such prayers are rather babling and at the best are but abusively called prayers and therefore it is no wonder if they be ineffectual for surely God is not vocis sed cordis auditor It is the devotion and Intention of the Heart which makes our prayer pleasing to God and profitable to our Souls Mellifluous St. Bernard will give us a notable pattern to this our purpose saying Come Intentions Cogitations Wills and Affections all my interiour parts let us ascend to the Mountain That is to the Masse or to the Church where our Lord sees and is seen yee cares Solicitudes Anxieties Dolours Services expect me here that is at the door of the Church with the Ass my body whilst I with the Boy that is with reason and understanding hastning thither after we have Adored we may return unto you for we will return and alas how quickly shall we return When we go to Masse we ought to lay aside all other thoughts and bend all our intentions to what we are then to do Q. How many wayes may one make his Intentions A. The intention may have influence upon our actions actually virtually or habitually Then our intentions are actual when by an application of the mind we actually intend such or such an end of our actions Then virtually when having made first an actual intention we do such or such actions in conformity or in vertue of such a precedent actual intention Then habitually when being accustomed to such and such actions which import such or such intentions we do them without reflection on them For example when I actually intend to go or hear Masse then my intention is actual as likewise to hear it for such and such ends or for remission of my Sins for to obtain grace and such like And when I do what becomes a Christian by vertue of my precedent intention there is a virtual influence on what I do although I do not reflect upon any such intention An example of the third may be of him who is accustomed to give Alms not considering actually what he doth at the present who nevertheless would not give it but for God such a one may be said to have a habitual intention The first to wit actual intention as it importeth a continual intention to the end is proper only to the perfect and such who have obtained that special grace of God who by a perfect abstraction from all earthly things are absorpt in God nevertheless by diligence we may at least frequently renew those actual intentions provided that it be not done with anxiety or trouble of mind to the hindrance of the action we are to do The second that is virtual intention suffices to make our actions pleasing and acceptable to God
meritorious and profitable to our Souls and in this none can pretend difficulty for what is more easie then to make some actual intention either before they go from their Houses or when they are in the Church or at the beginning of the Masse to hear it for such ends as they shall propound to themselves so to prepare themselves for so Holy an action now the intention so made virtually accompanies the whole action and unless some contrary intentions intervene makes the whole action vertuous and meritorious in such sort that although we have many distractions coldness of Devotion want of fervour or such like the action so done loses not its merit or effect The third that is habitual intention is or ought to be common to all Christians who in vertue of their Baptism and Faith may be said to intend all that becomes a Christian and in doing such things may be said to have an habitual intention which all have in some degree who do not their actions for some other end as for humane praise or glory or such like In so doing they do a work which is good in it self if not vitiated otherwise though I cannot say vertuous as they are done by them yet the action of hearing Masse may be profitable if not for their own sakes by the prayers and merits of others especially by the prayers which the priest hath in particular for all there present as in place convenient shall be declared and also offers the Holy Sacrifice for them Of Attention Q. What difference do you make between Intention and Attention A. Intention as I said before is to the end Attention is to the action we are to do for that end or Intention may be said to be an interiour or mental consideration of the object and Attention the application of the faculties of the Soul and Body to the mysteries therein represented or rather to the performance of the act intended so that we may well say Attention is but a continual effect of our Intentions Q. What necessity is there of Attention A. The wise man gives us this Counsel Before prayer prepare thy Soul to wit with good intentions and desires and be not as a man that tempts God He tempts God who when he prayes or does a work that is good in it self attends not to what he does as such who speak or make prayer to God and have their mind on other things And therefore in another place the same wise man advises us to take heed of our selves and attend diligently to our hearing that is to what we are doing And Solomon gives this caution when thou doest sit down to eat with a Prince attend diligently what things are set before thy face and set a knife in thy throat which in a mystical sense we may apply to our purpose for when we come to Masse we come to the Princes Table where we are to observe first to consider whose Table it is and our Faith teaches us that it is the Table of God which is full of Majesty and power in whose presence the Angels do tremble it is he who invites us he honours us with his presence and the Altar is his Table Secondly we may and ought to attend diligently to the things set before us the actions of the Priests the Rites Ceremonies Mysteries and prayers which the Church has ordained for the honour of so great a Prince Thirdly we ought to have the Sword of Fear alwayes in all our actions words gesture and behaviour that we neither think speak or do any thing there which beseems not to be done before so great a God Q. But how shall we do this A. We read in the lives of the Fathers a short but profitable admonition Ibi Vbi there where which the holy Arsenius thus interprets Let our hearts be there fixed where are true joyes let the mind be there where you are in body and not the body in the Church and the mind in the Market-place It is good to remember where we are and there fix our minds that the whole man be there and not divided I know many find difficulty herein but may we not be ashamed to be so attentive vigilant respectful to a temporal Prince and say we cannot do as much to the King of Kings we can be Three hours attentive to a Play or some Poppet shew or such like and we cannot attend one half hour to the Heavenly Mysteries we can seriously attend to a story to sports and games whole nights but to give attentive mind to this sacred Oblation every little time is too much c. Q. Whence comes so great neglect A. The enemy of man-kind seconds our slackness seeking by all means to hinder this our attention for when he cannot prevail to stay us from Masse which above all things he hates he seeks to prevent our inlentions by employing our minds on other things or businesses or with company or sometimes distempers of body or mind many times conceived or fancied if not fained wherein the Devil hath a Thousand inventions as one may experience if he would but reflect on them and by discovery may the better avoid them Now in the time of Masse he hath innumerable tricks to with-draw our attentions seeking to distract and divert our minds by suggesting vain and worldly thoughts of Lucre Gain Vanity and anxiety of charge or Family and such like and not unfrequently he makes use of others who are present to draw them to talk and prattle or mutter at others sometimes causing in them a tediousness or wearisomness in kneeling or expecting so long time and when he cannot do this he moves them to look up and down and about them to see and behold what others do gazing on their actions behaviour and gesture yea their Fashions and Apparel if they chance to see any devout or attentive to the Masse instead of following their example they censure them of Hypocrisie if some do behave themselves unseemly they take occasion to deride them Infinite are the wayes which the Devil hath to impede and hinder us from reaping the fruit and benefit of this Sacrifice he chuckles to see the wanton behaviour of some who imploy the most part of the time in fond love-tricks or foolish complements 5. Why is the Masse in Latin Q. If attention be so requisite why is the Masse said in Latin A. I suppose this matter not to concern any matter of Faith but only concerns the Government of the Church which in the Council of Trent was determined as soon as any question was made of it for in precedent times I mean before these latter Hereticks all antiquity did agree in this that the Masse in the Oriental parts was said Greek or Hebrew and in the Western parts was alwayes said in Latin and so in England from the beginning of its conversion and no Liturgies or Masses was ever in the vulgar Language wherefore it remains only to shew here the
his Church whereto he hath given Authority in his Name to cast out Devils and evil Spirits to heal the sick to remit sins and such like The material cause is sensible and exteriour things applyed by the same Church from the Apostles to spiritual effects which both Testaments do warrant Our Saviour himself giving examples thereof by using Spittle Clay washing with Water curing by the hem of his Garments and giving power to his Disciples to cure the sick with Oyl which they did also by their Napkins yea by their shaddows The formal cause by which such effects are wrought is the Benediction which consists in the Exorcisms and Invocation of God's Name the Exorcism declares the power which is given to Priests The Invocation implores God's concurrence thereto or rather that it may take effect in those who use it the final cause is the manifestation of God's glory and power and the good of our Souls 5. Of Exorcisms Benediction Q. What mean you by Exorcisms A. Exorcism is a Greek word signifying Adjuration which St. Isodore describes thus a word of increpation or rebuke against the unclean Spirits made on those who are possessed or to be Baptized whereby the wicked power of the Devil and his inveterate malice and violent incursions and assaults may be expulsed and driven away and this not only from persons and places but also from any material things used in order to any spiritual effects but principally in Baptism whereof the Holy Fathers make frequent mention specially Justin Martyr Tertullian Basil Cyprian Cyril Chrysostome Ambrose Robanus Augustine and others all grounding themselves on the example of our Saviour who threatned the unclean Spirit commanding him to go forth and again deaf and dumb Spirit I command thee to go out of him St. Paul in like manner I command thee in the Name of Jesus Christ to go out of her the Fourth Councel of Carthage describing the office of the Exorcist sayes Let him when he is ordered take from the Bishops the book of Exorcisms the Bishop saying to him receive and remember and have power to imp se hands on the possessed this Councel was well nigh 1300 years past From hence the Church uses this Exorcism on the Salt and Water to expel the power of the Devil from God's Creatures that by the use of them Christians may be freed from his Attempts and to this end makes prayer to God that by the Invocation of his Holy Name and by vertue of the Holy Cross wherewith the Salt and Water are signed the faithful with Devotion and Faith may apply it for the ends aforesaid and obtain the said effects Q. What mean you by Benediction A. Benediction is diversly taken for God blesses us and we bless God the Benediction we give to God is no other thing then to praise God or to give thanks to him or to sing his glory which is frequent in the Scripture The Benedictions which God gives are his gifts and graces which he imparts to his Creatures for which in the fear of God we make Supplication and Prayer Benediction then here is taken for Prayer to God that he would bless this Salt or Water or any other thing In this manner St. Paul sayes that every Creature is Sanctified by the word of God and Prayer So the Priests in the old Law had power to Sanctifie the People and all things which were required to their Sacrifices and in this manner the Church hath her Priests who by their Ordination have power to bless and Sanctifie such things as are Sacramental or for the spiritual profit of our Souls Q. Why doth the Priest in sprinkling of Holy Water and Christians in takeing it say that of the Psalmist Thou shalt sprinkle me with Hysope c. A. It is the frequent custome of the Church to use words of the Holy Scripture for the Devotion of the faithful in some pious sense although it be not the same with the literal sense of those words and therefore as the Holy Water hath a Mystical signification principally in order to the Soul so she takes these words in a Mystical sense importing the principal effect of the Holy Water which is to purge and cleanse our Souls from sin and sinful affections Now Hysope both for its formal use and Mystical signification may be fitly applyed to this action for it was used nay instituted by God for cleansing from uncleaness to which end they were to dip Hysope in Water with Ashes and to sprinkle all the Tent and all implements and the Men and so be freed from pollution or contagion And again this Hysope dipped in Sparrows blood did serve to cure the Leprosie by being sprinkled therewith Now for its signification it agrees with the effects of Holy Water For as the Physitians hold Hysope hath a certain vertue of purging principally the Lights or Lungs and to mitigate the pains of the Stomach which St. Hierome on the 50 Psalm thus applyes as the Earthly Hysope is apt to cure the Lungs to hinder inflamations or swellings of the wind so man sprinkled with celestial Hysope that is with humility of Heart is purged from all malignity of pride and St. Augustine Hysope saith he is a simple or low Herb purging the Stomach and signifies Christ's humility by which we are cleansed Christians then entring into the Church ought to be sprinkled with this Hysope of Humility that taking the Holy Water with Humility Devotion and compunction they may be cleansed and purged from all pride and vanity that with purity of Heart they may be prepared for the better participation of the Sacrifice and Sacraments SECT IV. Of the Church and Holy things therein 1. Of the Church Q. WHat is the Church A. We may say with grief Deus venerunt Gentes O God the Gentiles are come into thine inheritance for we have not the happiness now to enjoy our Churches and instead of them we are forced to use ordinary Chambers poor Rooms or Corners to Celebrate the Divine Mysteries in So that in writing for the present time I shall omit many things which might be said of material Churches I shall only say that as we have the self same Sacrifice so we ought to have the same Devotion to it in whatsoever place it is Celebrated we honour the Church principally for the Sacrifice and not the Sacrifice for the Church The very want of such Churches might move us to Repentance of our sins which were the true cause of our Desolation and thereby stir up our Hearts to make humble Supplication and fervent Prayer that God out of his infinite mercy would avert his justly provoked wrath from us which can hardly be better done then by devoutly saying the foresaid Psalm which is in the Primer after the Letanies with prayers proper for that end we may also on the other side exalt and raise up our Hearts in contemplating the primitive times when the first Christians by reason of great persecutions
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
to all Priests who celebrate Masse there are only Six to wit the Amice Albe Girdle Manuple Stole and Chasule which is commonly called Vestiment as being the chiefest and principal and is also said to be the Priests Vestment because only Priests do use it 2. Of the particular Vestments at Masse Q. What is the Amice A. The Amice is made of fine Linen in form somewhat larger then long with Two strings tyed at each end which put cross-wise over the breast are tyed about the middle In the middle of it from the strings there is a cross and it is called Amice from Amictus as a Vail for that it covers first the Head then the Shoulders whence the Grecians as also St. Bonaventure call it Humerale a covering of the Shoulders In putting it on the Priest first kisses the Cross in honour of Christ's Cross and thereby calls to mind the passion of our Saviour which in the Masse he is to represent Then he puts the Amice before his face therein representing the Vail which was put on Christ therein preparing himself to imitate our Saviour Then he puts it on his Head to represent the Crown of Thorns or by both signifying the abstraction of his mind from all worldly things and applying his whole thoughts to what he is now to do and therefore putting it on his Head he kneels down manifesting by this Ceremony his Reverence and high esteem of this imployment conforming and framing his intentions and desires to the will of God then putting it about his neck he submits himself to the yoke of Christ or to the execution of this Sacred action and so letting it down on his shoulders preparing himself in Obedience or by the command of the Church to execute this his Function and undergo all labours for Christ which as Alcuinus sayes the Amice does signifie Rupert advises the Priest to fold the Amice afterward on the mouth of the Chasule then he puts the ends of it on the Breast and with the foresaid strings tyes or fastens it on his Breast to signifie his cordial love and earnest desires to bear the foresaid yoke Or as Innocent the Third sayes to shew the fortitude of his mind the strings which fasten the Amice may signifie Intention and Attention Intention to do it according to the Church and Attention to continue the mind fixed to what he is to do they are put also cross-wise one over the other to signifie that all this cannot be done but by vertue of Christ's Cross and Passion Lastly in as much as it is white it represents as Rabanus sayes the purity and cleaness of Heart necessary to the well performing of this Sacrifice Q. What means the Albe A. The Albe is made of Linen as the Amice reaching to the ground and covers the whole body having sleeves somewhat broad towards the shoulders but narrower towards the hands and is called Albe from the Latin word Alba by reason of its whiteness or a white Tunick or Coat by St. Gregory of Nazianzen it is Poder a Vestment to the heels In the old Law mention is made very frequently of Linen Tunicks amongst the Priests vestments whence we may suppose the Church did take this Albe appropriating it to the Sacrifice of the New Law For St. Hierome affirms that St. James in celebrating Masse did use Linen Cloaths and writing of the Priestly Vestments of the Old Law he teaches that they were more perfectly accomplished in Christ's Law Baronius tells us that St. James did always go in Linen and that in Masse he used particular Vestments namely the Albe Amice and Stole which were long time kept in Hierusalem where the Priests and Bishops did use such Vestments If you will take it to have been derived from our Saviour on whom Herod and his Souldiers did put a white Garment in derision there is no incongruity in it but rather a proper Similitude of our Saviour then going to his Passion whence St. Chrysostome calls it the immaculate Albe giving signs of the Passion And as the Albe represents this part of the Passion So the Priest thus cloathed as St. German sayes represents Christ's Divinity which appeared on the mount Thabor when his Garments became as white as Snow shewing thereby that what he is to do is not by humane power or Ordination but from God's power and Ordination Honorius sayes therefore Christ's Ministers do Minister in white Vestments because the Angels Ministers of the eternal King did appear in white and are thereby admonished to imitate those Angels God's Ministers in cleaness of Chastity in Christ's Service St. Steven Bishop of Autune sayes that the Priests are Vested with Albes to shew excellent example to the People and that the new Priesthood is to be adorned with candid Vertues and that Christ's Priests do put on the new Man who according to God are created in Justice and Holiness whence according to Rabanus it signifies Continence and Chastity in the Ministers of this Sacrifice which Innocent the Third confirms what is now said and descends into some particulars saying that the long or wide Albe also signifies cleanness of life ordained for the liberty of the Sons of God Durand sayes that the Linen Tunick which the Jews used was straight and close but this of Christians is wide and large the first had it so in regard of the Spirit of Servitude but the other hath it large by the Spirit of Adoption in the liberty which Christ hath purchased for us Lastly they are long as Alcuinus sayes to signifie perseverance in good works or to hide and cover all prophane Garments whence St. Bernard avers That the Albe signifies perseverance in justice and covers the whole man Q. Wherefore is the Girdle A. The Girdle is ordinarily made of white Linen thread and serves to fasten the Albe about the Priest's Body and was used in all Sacrifices by God's command In eating the Paschal Lamb the Israelites were to gird their Loyns and so without question was used in the New Law even for decency and commodity for otherwise the Albe being large would hang inconveniently about the Priest's Body As for the Mystical signification we may take it from the Prophet Isay Justice shall be the Girdle of his Loyns and Faith the Girdle of his Reins for as St. Jerome sayes whilst it girds the Loyns it binds and mortifies the mind whence Venerable Bede calls it the custody of Chastity Rabanus sayes The Priests are girded with Belts lest Chastity should be remiss and careless It is also a Symbole of promptitude in the service of God for those who are girded are more prompt firm and constant in what they do wherefore St. Hilary said The girdle is an effectual preparation to all good that we may be girded with promptitude or with a prompt will in all Christ's Ministry And St. Chrysostome adds We gird the Loyns because the Loyns are as chief stay and juncture of the Superiour
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
the Offertory 1. Of some Ceremonies before Masse Q. What are the Ceremonies before Masse A. The Priest now Vested with the foresaid Ornaments his thoughts and intentions are wholly Celestial and therefore we must look upon him not as Man but as our Angel sent by our Holy Mother the Church or as an Embassadour in fitting Equipage to mediate our cause before God his Commission and Authority are from Christ Jesus his Patents are undeniably Sealed with the Characters of Christ's words his Credential Letters are enrolled in the Gospel and he is chosen by Christ himself before the Angels that you may not stagger in the belief thereof in his exteriour Vestments he carries the Marks Signs and Trophies of Christ's Victorious Passion whence we may piously contemplate on the Priest going to the Altar representing our Saviour going to Mount-Calvary and there to offer up the same Passion which was then offered for Man-kind In this manner he goeth to the Altar there to offer his intentions of offering the Sacrifice for himself and all there present who may do well to offer with him their intentions of hearing Masse for such and such ends imitating those who as the Evangelists testifie did abide before the Cross seeing all things not leaving Christ until all was done the Priest is now to present the same Passion with application thereof to our Souls Q. Why does he after return from the Altar A. When he comes from the Altar we may imagine that he retires from thence in consideration of his own unworthiness sin and iniquity and with-draws to make first his Confession whereto he requires the help of all present or rather to joyn himself with them that by mutual prayers they may ask pardon of Almighty God and be united in their intentions that with pure and joyned hearts they may offer this Sacrifice to God Now the Priest thus standing in a competent distance from the Altar where he is to make his Confession imitates the Publican who standing a far off as not daring to lift up his eyes towards Heaven but knocked his breast saying God be merciful to me a Sinner and in effect sayes with Esdreas My Lord I am confounded and ashamed to lift up my face to thee because our iniquities are multiplyed over our Head and our Sins are grown even to Heaven whence he makes a profound inclination to the Crucifix as begging Christ's Grace for the better performance of this Holy Sacrifice Or as St. Ambrose sayes He who seeks the refection of his Soul must bow down with Humility by which he may the sooner obtain mercy of our Lord. Each devout Catholick may ponder and joyn with the Priest in this Act of Humiliation and Adoration by humbling their hearts and bending their heads to give all Reverence to the Altar or Crucifix 2. Of the beginning of the Masse Q. How does the Priest begin the Masse A. Having made his inclination with a clear voice the Priest sayes In the name of the Father and of the Son and of the Holy Ghost and in saying it makes the sign of the Cross drawing his hand from his head below his breast and afterwards from the left shoulder to the right the Church makes use of these words and ceremonies in the beginning of all Divine Offices and after this manner we are Baptized and from thence all Christians in the beginning of their Prayers Works or Actions do in this manner invocate God's Holy Name Q. What reasons have you for it A. The Priest not presuming on his merit or worth Invocates the Holy Trinity according to the Councel of St. Paul All whatsoever you do in word or work do all things in the name of our Lord Jesus and therein makes a publick profession of his Faith without which nothing is pleasing to God for in these words the great and principal Mysteries of our Faith yea virtually all are contained for in saying In the Name we profess and acknowledge one God and in expression of Three persons we also declare our belief of the Trinity and by putting our hand to the head we represent the Father as the First person head and fountain of the Holy Trinity drawing the hand from the head to the breast represents the Generation of the Son from the Father and bringing the hand from the left shoulder to the right between the head and breast we represent the Procession of the Holy Ghost from the Father and the Son In like manner by making the sign of the Cross with these words the Mysteries of the Incarnation are represented unto us for in putting the hand to the head saying In the rame of the Father we profess that God the Father for the love of us and for our Salvation did give his only Son for our Redemption and drawing the hand from the head to the breast saying and of the Son we acknowledge that the Eternal word of the Father descended unto us to take humane flesh and by drawing the hand from shoulder to shoulder saying and of the Holy Ghost we confess the coming of the Holy Ghost as the completer of Christ's Incarnation and lastly by forming the sign of the Cross we profess our Faith of the Death and Passion of our Saviour Q. What do the faithful do then A. They in the same manner and the same intention do the same and in sign that they are of the same intention and faith with the Priest they devoutly say Amen We all agree to it and in the name of the Father c. will concur with the Priest in this his Sacrifice Q. Pray what follows A. There follows an Antiphon with a pious Psalm in the Antiphon the Priest declares his intention of entering or going to the Altar of God that is to offer Sacrifice and to this end he recites the Psalm thereby desiring first protection from his Enemies either spiritual or corporal and animates his Soul to go on with confidence for God is our strength our light and truth who did commend the execution of this Office And I intend nothing more therein than his praise and glory which makes him end with Gloria Patri c. And all that can may answer to him in the Antiphon and Psalm and those who cannot have leisure to think upon their Sins and Iniquity their unworthiness and continual deserts that with Devotion they may imitate the Priest in his Confession of which more in the next Paragraph 3. Of Confession Q. What Confession is here made A. We must know that Confession in general is nothing but a manifestation of our affections in words or exteriour actions or signs which is done by us Three several wayes to wit of Faith Praise and of our Sins in the first sence our Saviour commends it to us saying every one that shall confess me In which sence those who have made a strong confession or profession of their Faith are called Confessours St. Paul sayes We believe unto Justice but with the mouth
is made a confession to Salvation In the second sence the Psalmist often uses it as I will confess to thee O Lord with all my heart with the confession of praise So Christ also sayes I confess to thee O Father Lord of Heaven and Earth that is I praise and give thanks to thee these Two Confessions run generally in the Masse for Faith is necessary to this Sacrifice which is of praise and glory to God So that in this place the confession which is made is of our Sins Now this confession is either private or publick particular or general The first is Sacramental or made in the Sacrament of pennance of which here we have nothing to say and therefore we speak only here of general or publick confession which by order of the Church is used for Remission of our daily and continual Sins defects and imperfections Q. Are not those Sins to be expiated by the Sacrament of Pennance A. The Sacrament of Pennance is ordained to take away mortal Sins as its principal effect and may be used for Venial Sins but in some way or other we daily and hourly offend God Venially and we being now to offer Sacrifice which requires all purity and innocency in as much as humane frailty will permit we make this humble confession thereby to obtain Remission of our daily Sins and Remission of the pain due to them and so to be more purely disposed to this Sacred Action Q. To whom do we make this Confession A. Principally and chiefly to God from whom alone we expect pardon and Remission of our Sins Q. Why then is it made to the Blessed Virgin and Saints A. We confess to the Saints in other respects for we confess to them when we have offended in that we have offended God even as the prodigal Child who said Father I have sinned against Heaven and before thee which the Glosse and St. Augustine Interprets as if he had said I confess that I have offended against the Angels and Saints Secondly We confess to the Angels and Saints as witnesses of our sorrow and Repentance of our Sins even as St. Paul 1. Tim 5. did charge Timothy I testifie before God and Christ Jesus and the Elect Angels and so we confess before God his Angels and Saints Thirdly As the Prophet David said I will sing to thee in the sight of Angels and I will render my vows to our Lord in the sight of the People that is in the sight and protection of the Angels I will praise thee my God and before all present confess my sins that as they have seen and known my wickedness so also they may see my Repentance that as I have made them sad by my manifold impurities so I may rejoyce them in my Conversion Lastly We manifest our sins and iniquities to the Blessed Virgin Mary Angels and Saints as also to all there present at Masse that out of compassion and charity they would pray for us as is plainly declared in the latter end where we desire them to pray for us that we may obtain of God Remission and pardon for our sins and afterward we ask for Mercy and Indulgence of them of Almighty God 4. Of some Remarkable things in saying the Confiteor Q. Why does the Priest say Peccavi A. To declare that he is a Sinner and the more to express himself he sayes I have sinned exceedingly By the way we may note how powerful this Peccavi I have sinned is if it come from the Heart for when the Children of Israel had offended God as they often did their only redress was Peccavimus we have sinned and the Mercy of God was not wanting David offended and with his Peccavi I have sinned he obtained Remission Salomon taught the People when they came into the Temple as a remedy for all evils and a means to obtain their Petition to cry out Peccavimus we have sinned leaving us a perfect Model of praying in the Church Q. Why does he say in thought word and deed A. That is as much to say in all manner of Sin for although sin proceed from the will take away the will and there is no sin yet this Will finds matter of sin in our thoughts words and deeds It was said of old even by God himself that all the cogitations of Mens hearts were bent to evil at all times great was the malice of Mens hearts in those times near to the beginning of the World which since rather make encrease than decrease for the waters of Iniquity have very small ebbs but huge great Spring-Tides and do so frequently overflow on the Field of our Souls that very few flowers of vertue or piety do grow there but innumerable Brambles and Briars which perhaps in quantity are not so great but bring great hurt to the Soul and if they be perverse they separate us from God and the best we can say or imagine without the grace of God all our cogitations or thoughts are unprofitable In like manner we offend daily in words for the Tongue is a Sea of evil or as St. James sayes a world of Iniquity yea the Iniquity of the Tongue fills the whole World There is no place or person of what quality soever but some way or other have the offending Tongue The Prophet Jeremy complained saying I attended and hearkned no Man speaks that which is good would God this were all the Apostle St. Paul speaking of young Widdows they learned to go about from House to House speaking things which they ought not But if we look almost upon all sorts of People we shall find them going from this place to that place from company to company full of words swearing of vanity curiosity too too frequently speaking things which they ought not in detraction and back-biting words of Iniquity as David sayes The words of their mouth are iniquity and guile Our deeds are conformable for as St. John sayes The whole World is set to Iniquity and David All have declined they are become unprofitable together there is not that doth good there is not one There is so great a multitude of those who do no good that scarce any one is to be found to do good and too too many that do evil for as St. James sayes We all offend in many things and St. Augustine avers that even the just do not live without some sins whence the Priest well sayes and so may every Man say I have sinned in thought word and deed Q. Why does he say Three times through my fault A. In this Repetition he expresses the vehement sorrow of his mind and therefore to the last he adds through my most grievous fault which is not unfrequent in the Scriptures So King David said My Son Absolon Absolon my Son who would grant that I might dye for thee Absolon my Son my Son Absolon and naturally we reiterate the cause of any grief We may also say that this Repetition is correspondent to the Three
hear the Instructions of the Apostles as a disposition to the light of the Gospel or as St. Justine Martyr sayes to the end that the Excellency of the Gospel may be better known Q. What is the Mystical signification thereof A. It signifies the written Law which went before that of Grace or the Preaching of St. John Baptist before the Preaching of our Saviour or the labours of the Apostles in Converting the Gentiles In this we may also consider our Vocation to the light of Faith and give thanks to God as the Apostle sayes for his inestimable gift in sending his Prophets Apostles and their Successours to teach us the way of Salvation that in the end we may with heart and affection say Deo gratias thanks be to God Which saying St. Augustine did so much esteem that he sayes what better thing can we bear in mind or utter from the mouth or express with Pen than Deo gratias nothing can be said more briefly nor heard more joyfully nothing understood that is greater or done more fruitfully than Deo gratias Thanks be to God who has enriched us with the true faith of Christ Jesus Q. Since the Epistle is for our Instruction why is it not in the vulgar Tongue A. Those who understand the Latin Tongue may piously attend to the Contents thereof Those who do not and can read may find them as also the Gospels in the latter end of the Rhemish Testament and do well to read them over night especially in the Eves of Sundayes and Holidayes or in the mornings before they come to Masse or if they please at Masse as I have seen some Catholicks to do There are also extant in our vulgar Language books containing expositions of the Epistles and Gospels of the whole year which read over night may much conduce to the encrease of Devotion and Piety Those who cannot read may learn of those who can instruct them and attend to Sermons which are commonly made for their explication however as I formerly have declared the understanding of either of them is not of necessity in order to the Sacrifice and therefore it suffices that they know the Mysteries thereof Where we may note the constancy of the Catholick Church in following the Primitive times when for the Cathecumens or the new Converts or for conversion of Infidels upon Solemn dayes some part of the Scripture was read and Psalms were used with expositions on them as is to be seen in the Homilies and Sermons made by the Holy Fathers for that end now there being no necessity of expositions in order to our faith and Devotion waxing cold the Church contents her self with the continuance of the substantial part remitting the expositions thereof to Sermons and Catechisms in more commodious time nevertheless in some places the Pastours or others for them in high Masses on Sundayes after the Gospel do make such under the name of Prones which our dangerous and fickle time will not permit Let it therefore suffice that we know by the Epistle the Vocation we have received from God to the true faith and fulfilling his Will and Commandements let us give thanks for that so great a benefit with purpose by Gods grace to persevere faithfully in Christ's Law making progress from vertue to vertue intimated by the Gradual which in the next shall be declared 12. Of what follows between the Epistle and the Gospel Q What follows the Epistle A. That which follows ordinarily is called Gradual which for the most part is One or Two verses of the Psalms agreeable to the Office of the day so called from the custome of the Church in Solemn Masses when some of the Quire do ascend to the steps of the Quire towards the Altar but is also properly called a Response or answer to the Epistle for generally speaking they have correspondence to the matter of the Epistle or to the Solemnity of the day if that be of joy the Response is so too if of sadness it is also of sadness Q. What doth the Gradual signifie A. As it is called Gradual it signifieth our ascent from vertue to vertue or our going up by degrees of Humility to higher perfection or rather the ascent we ought to make from the Doctrine of the Prophets and Apostles to the Doctrine of Christ Jesus It may also signifie the joy of the Church for the Conversion of Souls from Idolatry and Judaisme or to see the Doctrine of the Prophets and Apostles in the Conversion of Sinners to see the fruit of their Preaching whereof the Epistle is a Symbole and the Gradual of the fruit the Epistle is the Field sown with good Seed the Gradual the Harvest As a Response it puts us in mind that we ought in word and work to answer or correspond to those things which are propounded in the Epistle And signifies that after St. John Baptist's Preaching represented by the Epistle the Disciples did follow Christ in his Evangelical Doctrine or the Preaching of the Apostles after they were called by Christ in fine it serves as a Declaration of the fruit we receive from the Apostles Doctrine that is to follow Christ Q. What means Alleluja A. Our Devout St. Bernardine calls it Canticum honoris a Cantile of Honour which as it hath a hidden sence in the Hebrew so it was never Translated into any other Language for the Greek Latin Chaldean Syrian Arabian and all Nations of the Earth do retain it Whence St. Jerome and other Interpreters do very seldome Translate it but leave it as they find it in the Hebrew St. Augustine said that no Christian is ignorant that Alleluja is a voice of praise Indeed the word divided imports as much but as connexed together according to the use of the Hebrews it signifies not only praise but praise with joy and gladness beyond what can be expressed in voice in fine this Alleluja is a Sacred and Mystical word which the Church Militant useth in imitation of the Church Triumphant which is said to laud and praise God with Joy and Jubilation and sing Alleluja as we may read in Tobias Chap. 13. and in the Appocalips 19. Now the Church uses this Alleluja in the Masse as corresponding to the foresaid joy she hath in the conversion of the World or to manifest the joy that Christians take in the Solemn Mysteries which is redoubled in Easter time for joy of the Resurrection but from Septuagesima to Easter and some other times she omits it and for the most part has a Tract instead of it Q. What is that Tract A. It is certain verses of the Psalms appropriated to the times and is called a Tract because it is sung in Solemn Masse very leisurely with drawing the words and sillables Innocent 3. gives the reason thereof saying The Tract with the unpleasantness of the Tone and prolixity or drawing of the words does insinuate the miseries of our present time as others say it is a protracted voice of
mourning mixt with groans and sighs most sutable to the times of pennance and therefore are well said to be the Tears of the Church representing to us the mournful voices of sorrow and lamentation due for our sins and iniquities It may also signifie the desires of the devout Souls lying and sighing after the eternal joyes Q. What is that which is called Prose or Sequence A. The Prose or Sequence is sometimes added to the Gradual as a continuance of the precedent joy or praise The Church uses Three and those are on the Octaves of Easter and Whitsontide and on Corpus Christi day which Two first are ancient but the Third was made by St. Thomas of Aquine Sometimes to the Tract and that only in the Masse for the dead which as the Tract is dolorous and mournful is also conformable In some places or Religious Orders there be more particularly in France whose King Robert out of his piety did compose many which afterward were used in many Churches of France and are to be seen in the Missals printed there our De-burgo will have it to signifie the Gentiles who were first rejected from Gods People and afterwards had good cause of joy and exultation when they were admitted to the grace of the Evangelical Law It comes properly in this place as a preparation to the Gospel which immediatly follows In all these we have abundant matter to imploy our minds during the time that the Priest sayes those Gradual Tracts or Sequences for in them we may consider the great providence and care our God has and alwayes had of our Salvation to this end sending the Prophets to recall his People from their sins and particularly St. John Baptist as a forerunner of Christ to dispose them for the receiving of the true Messias by true repentance of their Sins Secondly We may consider God's great goodness in sending his Apostles and Disciples for the Conversion of the whole World to the Law of Christ Iesus by their Preaching and Evangelical Instructions Thirdly We may acknowledge the great benefits we have received in our calling to the light which Jesus Christ brought to the World and how by God's grace we are delivered from the darkness of Infidelity and Heresie and made Members of the true Catholick Church Fourthly From this we may raise acts of Thanksgiving and praise often with heart and voice repeating Alleluja at least saying it silently with the Priest or in hearing the Alleluja we may lift up our Souls in the Consideration of the Heavenly joyes and in praising God strive to conform our selves to the Angels and Saints in Heaven who continually sing this Alleluja Fifthly We may at the Tract conform our selves to the intentions of the Church in mourning and lamenting for our sins or in a longing desire to aspire after the Celestial Country 13. Of the Gospel Q. What means the Gospel A. The Gospel is some part of the Holy Scripture taken out of the Evangelists which therefore bears the name of Evangelium which signifies good tidings In English we call it Gospel as Gods spell that is Gods word or Letter sent unto us out of these Evangelists The Church takes its several Gospels for the Time or Feasts thereby to shew the Conformity or Correspondence of the Gospel to the Prophets represented in the Epistle which St. Denis thus describes After the reading sayes he of the ancient Law the New Testament is read The Divine and Episcopal Ordination declaring that the Old Testament did foretell the Divine works of Jesus but the New accomplishes them or declares them as done Q. Why is it read in the Masse A. The Church ordains some part of the Gospel to be read for our Instruction to strengthen our Faith animate our hope and inflame our Souls with fervent love and burning affections that so we may be the better prepared to celebrate the Sacred Mystery of Christ's passion and for the greater Reverence of Christ's Sacred words For St. Augustine sayes Amongst all the Divine Authorities contained in the Holy Text the Gospel does most excell what the Law and Prophets did foretell is manifested as done and completed therein St. Hierome calls it the Breviary or compendium of the whole Christian Theologie Doctrine and life The Law and Prophets may be said to be the Gospel vailed but the Gospel is the Law and Prophets revealed St. Anthony of Padua notes That of all other Divine Books we may say of the writers our Lord opened their mouths but of the Gospel our Lord opened his own mouth which also St. Paul testifies saying that diversly and many wayes in times past God speaking to the Fathers in the Prophets last of all in these dayes he hath spoken by his Son He spoke to the Jews by his Servants but to the Gentiles by his Son Wherefore to hear the Gospel is to hear the voice of Christ and we ought to bear as much Reverence to it as if we were hearing Christ himself speaking So St. Basil St. Francis and St. Anthony did esteem it and such is the intent of the Church as appears in the Ceremonies which at this time she useth Q. What are those Ceremonies A. In the First place we may note that the Missal or Masse-Book is removed from the right part of the Altar to the left to signifie that Christ came not to call the just but sinners the right part represents the just and the left sinners or rather as hitherto the Priest did stand at the right part which as is said formerly represents the Jews now he goes to the left part which represents the Gentiles to signifie that the true Worship of God was first amongst the Jews to whom Christ first Preached the Gospel but they rejecting and wilfully refusing it the Disciples had command to carry it to the Gentiles as it is related in the Acts of the Apostles where St. Paul said To you that is to the Jews it behoved us first to speak the word of God but because you repell it behold we turn to the Gentiles This done according to the custome of the Church in all times the faithful present do rise up and stand during the Gospel to signifie their willing mind to receive the Doctrine thereof The Israelites when they heard the Law dictated to them by the Angel stood afar off with fear and Reverence and we Christians do stand to hear Christ's Law with Joy and Humility thereby declaring that we are ready in all obedience to receive and execute what the Gospels dictate unto us Moreover commonly men rise up and stand when they hear any good Tydings and thereby manifest their greediness or willingness to hearken thereto So we stand up with a greedy and fervent mind to hear the Evangelical Tydings of joy and consolation thereby also manifesting our promptitude to fulfill what shall be commanded or commended therein Secondly We may consider with what Humility and Devotion the Priest prepares himself for the reading of
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
joyn together that this may be done meetly and justly to receive the Eucharist And doest thou wonder that the people speak with the Priest when they sound out these Holy Hymns in common consent with the Cherubins and supernatural powers Finally St. Augustine thus explicates it This follows that for this so great a good of raised hearts we should not attribute the glory to our selves as of our own Forces but give thanks to our Lord for of this we are forthwith admonished because it is meet and just Which is the answer we are then to give to the Priest Dignum justum est It is meet and just meet because he is our Lord just because we are his people meet and just together that we his Servants together with the Priest give thanks to God from whom we have received all things Meet in respect of his manifold benefits Just in respect of our obliged gratitude for that we are partakers of the Treasures of his mercy in this holy Sacrifice I wish that each one for the comfort of their Souls would consider these words and learn them either in Latin or English that with heart and mouth they might answer to the Priest for if they did I am confident great Comfort and Devotion would arise thereby The words are short but full of Energie and Vertue 7. Of the Preface Q. What say you of the Preface A. Those who understand Latin may do well to attend to the Preface which savours of much Piety and yields abundant matter of Devotion for those who are ignorant thereof I will draw the most considerable motives for their Devotion and for this end I shall divide it into Five Considerations The First Consideration is that the Priest confirms the answer which we make concerning our giving thanks to God telling us verily it is Meet and Just Right and wholesome to do so Meet for the benefits here propounded and Just for God made Man by this Eucharist here communicates his goodness and mercy Right for its weight and merit wholesome as the cause of our Salvation or Meet because he is good Just because he is beneficient Right because he is merciful wholesome because he is our Souls Medicine Again Meet because out of his mercy and pleasure he has created us Just because out of pure goodness he has Redeemed us Right because he has freely and gratis justified us Wholesome because he has predestinated us to glory and he invites us alwayes to praise God by declaring that he is our Holy Lord Omnipotent Father and Eternal God for all Sanctity comes from him and by his power alone this Sacrifice was instituted whose fruit is Eternity and then tells the means to do it effectually by our Lord Jesus Christ The Second Consideration is that the Angels and all the whole Court of Heaven do adore and with mutual concord and consent by inflamed layes of Charity do celebrate God's praise and glory this the Church propounds unto us for imitation for if these Heavenly Spirits do continually praise God because they are alwayes in his presence The Church insinuates thereby the great Reverence Adoration and Honour we ought to give to our God in the Holy Sacrament of the Eucharist which if we do all these supernal Spirits will help us in this action that as they perpetually rejoyce in God by inflaming Love so we ought to rejoyce and exult with ardent love of him who has manifested his infinite love to us in this Holy Sacrament Thirdly We may consider that the Church Militant desires to joyn with the Church Triumphant to make one Quire and the faithful people present knowing their own frailty and indignity make humble supplication that God would give them Grace to make them worthy to make a part with the Heavenly Quire in this holy Sacrifice for as Florus sayes The Holy Church is to be associated to the Quires of Angels and with the Angels persist in the praises of God for ever and ever And now in this holy Sacrifice as St. Chrysostome teaches The Angels are ready to joyn with us at that time sayes he The Angels accompany the Priest and the whole Orders of Celestial powers cry out the whole place near the Altar in his honour who is there immolated is full of Angelical Quires Fourthly We may devoutly consider how the Church here specifies the Song or Canticle which the Angels continually sing in Heaven declared by the Prophet Isay and St. John Evangelist by the Greeks called Teisagion a thrice holy Canticle that is Holy holy holy Lord God of Hosts all the Earth is full of thy glory St. Ambrose affirms that we cannot give to God a more precious Title or more sutable to his Glory than to call him Holy for it is to say in one word all the substantial and incomprehensible perfections of his Deity and by this term holy in this place we understand God to be the Abiss of Sanctity from whence Angels and Men participate all their Sanctity as the Sun beams receive light from the Sun As therefore the Seraphins and Angels do thrice repeat this Holy so ought we in this place for as St. Damascene sayes The Deity is thrice declared Holy and Glorified when Sanctus or Holy is said three times whence Procopius tells us that the Seraphins do not only once sing the praises of God but reiterate them often yea infinite times For by the number of three we may understand a multitude so that by saying that they sing holy three times we may take it all times for this is their continual song whereto we hope to add our parts with them in Heaven as they joyn with us in this holy Sacrifice wherefore it is added Lord God of Sabaoth which is one of the names the Israelites did give to God and is not Translated in the Latin Church for that the word Sabaoth is an exceeding expression in any other Language but by many it is interpreted Lord God of Hosts or Armies which is fitly said here for in these words both Angels and Men do make Homage to their God acknowledging him for their Lord with this Canticle wherein the Host or Army of the Celestial Spirits and the Host or Army of Christ's Church at this time made one makeing an Army of a Camp set in array do joyntly and in due order Praise Magnifie and adore God whence consequently it is said all the Earth is full of his Glory the Heavens are full of it already now it is fitting that the Earth also should be full of the same all Men on Earth ought to sing his Glory even as the Angels do in Heaven The Fifth consideration may be of the Hymn which St. Mathew relates when the multitude that went before and followed cryed saying Hosanna to the Son of David blessed is he that comes in the name of our Lord Hosanna in the Highest which are the same words the Priest sayes here now since Heaven and Earth are to be
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
in their assâ—â—ance and supposing our joynt prayers and vows by the merits and intercessions of the Saints the Priest in his own and our name makes humble supplication that the Oblation of our Service that is of honour and worship due to God which St. Augustine calls Latria peculiar worship or service due only to God such as the Sacrifice of the Masse is So St. Clement sayes That the Masse is a Mystical Latria for it offers to God the Father the Type of our Redemption by the Sacrament of our Lord's Passion in obedience of supreme service and Thanksgiving Florus speaking of this place sayes prayer is made to God that he would receive this Oblation which the whole Church offers in service to him alone Q. Why in saying this doth the Priest extend his hands over the Host and Chalice A. The spreading of his hands carries with it a submission of his action to the Divine power acknowledging thereby that he wholly depends thereon without which no created power could have any effect in the Consecration besides the imposition of hands is a symbole or sign of Authority and therefore in this Oblation the Priest layes his hands over the things offered and as according to the Churches order he layes his hand on those who are Baptized or absolved So here he layes both hands on the Host and Chalice as being a work of a higher nature and as a profession that this great work is to be done by vertue of his Ordination which he received by imposition of hands We have a figure of this in the old Law for Aaron and his Sons did lay their hands on the offered Calves as also in other Sacrifices whereof the Interpreters give three reasons First That by this rite the Offerer might testifie that he transfers the victimeout of his hands and power into God's possession Secondly To declare that he offers wholly the victime in holocaust to God Thirdly To shew that he desires to obtain the effects of his Sacrifice as pardon of sins or such like Theodoret sayes that it was a symbole of the Oblation and testimony of the guilt transferred into the Host Oleaster that by this Ceremony he did protest that for his sins he was worthy to be slain but by God's mercy and will it was changed into the killing of the offered Beast These Sacrifices were but figures of the Sacrifice which Christ hath given us for our sins which is represented in the Masse wherefore the Priest very fitly layes his hands on what is offered as well to make this Oblation according to his prayer as thereby to offer himself and all those who are joyned with him and in a manner imposing his and their sins on him who willingly did undertake them that by his death he might expiate them and deliver us from Eternal death So that by the expansion of his hands the Priest puts us in mind that he is now to offer the true Sacrifice of expiation In the new Law we find that Christ did impose his hands on the Children and bless them as on the sick curing them And left the same power to his Disciples who also in Ordination Confirmation and Baptism did the same The Church in all these hath the same Ceremonies and here particularly in the Masse for the impetration of God's blessing by the Holy Ghost It may be said also that as the Church by imposition of hands does signifie the coming of the Holy Ghost so here she represents to us the descent or coming of our Saviour in the holy Eucharist Finally This extension of his hands may mystically signifie the taking of our Saviour by violent hands and the violence which the Jews and Souldiers exercised on him in the whole course of his passion But holding the opinion of St. Anselm and divers others who affirm that our Saviour was extended on the Cross lying on the ground it may give us matter of Contemplation Devotion and Compassion of Christ's sufferance in each part of his Body by the violent extension of his Arms and Thighs stretched rack'd and drawn out with cords and other engines of cruelty by Barbarous and hard-hearted Ministers Q. Why does the Priest make five Crosses A. To shew that his whole confidence is in the merits and vertue of Christ's passion presented unto him in the sign of the Cross which he makes here Five times The Three first do represent God the Father to whom this Oblation is offered the Son who offers it and the Holy Ghost who transubstantiates or Converts the Bread and Wine the two following Crosses do signifie the Humanity and Divinity of Jesus Christ under one subsistence who is to accomplish the mystery of the Cross in this Sacrifice Durand has many such applications saying Three of them are made because Christ was sold to Three parties to wit Priests Scribes and Pharises to represent the Three buyers the Priest makes Three Crosses upon the Host and Chalice and the other Two separately one on the Host and another on the Chalice to represent Judas who sold him and Christ who was sold Again they may signifie the Five principall places of Christ's passion to wit in the house of Annas in the house of Caiphas in Pilate's pallace in Herod's Court and on Moun Calvary They may also represent Christ's Threefold Condemnation First By the High Priest and others assembled in Council who pronounced him guilty of Death Secondly by the people who cryed out Crucifie him Thirdly By Pilate in his final sentence The Fourth may represent God the Son who offered himself to death for our sakes And the Fifth God the Father who had decreed it from all Eternity Lastly We may contemplate in the five Crosses how Christ in his passion was mocked and derided by all principally in five times First In the beginning he was taken as a Thief by most vile persons cruel enemies and withall bound pushed forward haled drawn mocked stricken and blasphemed as the custome is of the Rabble on such occasions Secondly Before Caiphas they spit on his face and buffeted him and others smote his face Thirdly Herod's Army set him at naught and mocked him putting on him a white Garment esteeming him a Fool. Fourthly Pilate to satisfie the Jews fury caused him to be scourged and whipt and the Souldiers platted a Crown of Thorns put it upon his head and put on him a Purple Garment in derision saying Hail King of the Jews and giving him blows Lastly The Souldiers after Pilate's sentence stripped him and put a Scarlet Coat on him and platting the Thorny Crown the forementioned or another they put it on his head and a Reed in his right hand bowing their knees before him in mockage saying Hail King of the Jews and spitting upon his face they took the Reed and smote his head Knowing what the Priest does in laying his hands on the Chalice intimating that he is making or renewing the Oblation we may pray with him that this Oblation may
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
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
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.
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