of the Devil no more subject to sin now perpetually in the state of grace but not yet in rest or repose for they remain in pains and torments until they have fully satisfied for their sins and offences committed in this World and therefore it is said grant them rest Q. But why is it said three times A. 1. To keep the Order of the Masse 2. To express our compassion of them and more vehement desire of their deliverance from such pains 3. This repetition is in Order to their rest for in the first we beg their delivery out of Purgatory or that they may be delivered from their pains In the second we pray for their Souls rest in Heaven In the third for the rest of their Soul and Body that is the conjunction of both in eternal glory 4. Of what follows Agnus Dei. Q. What follows after this A. The Priest having ended the Agnus Dei with grant us peace now silently prayes for that peace wherein as in the other two following he stands in all submission with joyned hands on the Altar inclining his body and devoutly casting his eyes on the holy Sacrament reflects on the promise which Christ made of giving his peace to his Apostles and in them to his Church in confidence whereof and diffidence of his own merit he begs this peace by the faith of the Church to whom this peace was promised and knowing well that the peace of each one in particular depends on the peace of the Church he adds his humble petition that Christ would vouchsafe to pacifie or make peace therein and unite all the members thereof in the same Faith Q. Why does the Church so much pray here for peace A. Because as when Christ came into the World peace was proclaimed and when he was to leave this World he bequeathed his peace unto us So after his Resurrection he more frequently presented this peace unto us Now the Church in this place represents mystically unto us what our Saviour did after his Resurrection in giving us his peace and here principally desires that we may be all made worthy to receive that peace which is so sweetly commended and imparted to us Q. Why does the Priest kiss the Altar and Pax A. The Priest having made his prayer for peace delivers that peace to all present and first kissing the Altar as if he did ask leave to do it or rather to shew that the peace he gives comes from Christ himself He also kisses the Pax saying peace be with thee which are the words which the Angel speak to Gideon in his Sacrifice and much used by the Apostle St. Paul The Priest in this as in the person of Christ presents this peace unto all present and they with much humility receive the said Pax and devoutly kiss it that with the same peace and charity they may be united in heart and affection Q. Why is this Pax now adayes omitted A. In all I have hitherto followed the Rites and Ceremonies ordained in the Missal and so could not well omit this I know it has been in use even in the primitive times in some manner or other and in the Missal it is supposed with order not to have it done in Masses for the dead and how it was left off I know not but as I highly commend the observation of it as carrying with it a pious mystery of mutual peace in our hearts So I will not presume to condemn that which I see practised in many places Others may say that it causes distraction and disturbance which at such a time especially are to be avoided but under correction on the same pretence many other Ceremonies not so significant may also be taken away and certainly if it be so much more the kiss of peace used in the primitive times which nevertheless was then esteemed a most pious Ceremony There is one reason which carries with it some appearence and that is for that this Ceremony being as a disposition to Communion which was Quotidian it was thought convenient to be used every day but the frequent Communion ceasing that also was omitted Q. Why is it omitted generally at sometimes A. According to the Rubricks neither this prayer nor the Pax is given in Masses for the Dead for the reasons aforesaid touching the Requiem or the Agnus Dei. Those who are to Communicate ought with all Devotion to pray for this peace which as St. Augustine sayes hath no end of time and is the very perfection of all our intentions and actions for by this we are furnished with the Sacraments whence St. Chrysostome calls the Eucharist Sacramentum Pacis a Sacrament of peace for it brings peace and requires a mind which loves and desires peace And St. Bernard The love of loves love transcending all love for Christ is not contented to give us his presence but he will give a kiss of the mouth that is enter into our mouths yea to our hearts to make a perfect union with our Souls Let us therefore with Devotion answer Et cum spiritu tuo and with thy spirit which all ought to do when they receive the Pax which St. Chrysostome thus declares when we that is the Priest say Pax tecum peace be with you say and with thy spirit do not answer in voice only but in mind also not so much pronounce in mouth as in mind let us therefore take it as coming from the mouth of Christ who so often used it to his Disciples Now whereas the Priest in the same posture of humility with hands joyned on the Altar we may gather that he prays in order to the Communion which he is presently to make if we are to communicate we may joyn our intentions with the Priest for that end or in spirit meditate what we are to do or by some jaculatory prayers to prepare our selves to Communion those who are not to communicate may also offer their intentions with the Priest for the obtaining the effects of this holy Sacrifice for which he devoutly prayes 5. Of the preparation which the Priest makes to Communion Q. Why does the Priest kneel after this A. Besides that he does so in all such occasions as becomes so great a Sacrament here being immediately to receive it he with all reverence adores the holy Sacrament for as St. Augustine says None do eat this flesh of Christ unless first he adore which made Averroes to say I have travelled over the World wherein I have found divers sects but none so foolish as the sect of Christians for they devour with their teeth their God whom they adore which plainly shews that then it was the custome to adore the holy Sacrament and the folly of them who deride such Piety Q. What says he when he takes the holy Host in his hands A. Because the words are very pious and may be appropriated to any one who Communicates I shall set them down here the Priest Devoutly sayes I will take the celestial
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
but were in God's possession Or as St. Hierome sayes to signifie that they were to offer to God a high egregious principal and chief thing which therefore was to be elevated and offered to God in Solemn Rite Now in the Catholick Church this elevation is made for three motives First As it is a circumstance agreeable to the Oblation of the Masse Secondly In as much as it concerns our proper interest in this Sacrifice Thirdly In as much as it is a Representation of Christ's Elevation on the Cross The Consecration being made our Oblation is perfected by this Elevation as a circumstance making it complete St. Bonaventure makes a pious contemplation thereon saying that in the Elevation the Sacred Host is shewed to God the Father to obtain the grace we have lost by our sins as if the Priest should say O Heavenly Father we have sinned and provoked thy wrath but now behold the face of Christ thy Son whom we present to thee and who has provoked thee from anger to mercy and turning to the Angels in the name of all present he sayes O yee Angelical Spirits who are here present be yee witnesses that eternal life is our right and to confirm this we Elevate our priviledge that is Christ who suffered for us 2. Hugo a S. Victore tells us that when we come to Christ's words the Priest lifts on high both that is the Holy Host and Chalice signifying this meat and this drink to be more excellent than all other for it is the most excellent of all Sacraments St. Bonaventure again sayes that the Priest shews it to the People as if he should say ye have formerly seen Bread on the Altar but now after the Consecration behold ye the true body of Christ If God then could so powerfully make such a mutation he is also powerful to change us from sin to grace and afterwards to glory and again O ye faithful Christians rejoyce and behold for this is the celestial gift which our most bountiful King of Heaven has sent us that we may be filled with all grace and benediction and in another place Behold he whom the whole world cannot contain is our captive Durand amongst other reasons gives this that all present may see behold and ask whatsoever is good for their Souls 3. The last thing signified and principally intended in the Elevation is consequent to what hath been said of our Saviours being laid and nailed on the Cross for this Ceremony represents him now elevated on the Cross which made Honorius to say that it was as if Christ were then elevated on the Cross and immolated again St. Bonaventure sayes The Priest elevates the Host as if he should say to sinners or to all Christians Behold the Son of God stretched and elevated on the Gibbet of the Cross Q. Why is the little Bell rung A. To make all present attentive to the Sacred action calling them away from all other cogitations and putting them in mind of their duty to wit that they ought to prostrate and adore and with the eyes of faith behold their Lord and God elevated on the Cross for their Redemption For as St. Bernardine sayes in one of his Sermons When the most Holy Sacrament is elevated in the Masse every one is bound to three things 1. To withdraw his eyes from vain yea from all other things 2. To turn his eyes to the consecrated Host 3. To adhere totally with his whole mind with his whole endeavour by Devotion to Christ in this Holy Sacrament we may also say that it was so ordained that all persons who in great Assemblies could not see the Priest's actions or perhaps were otherwise distracted or detained in their private prayers might know that they are to adore and behold our Saviour thus elevated Q Why are Tapers or Candles then lighted A. These Tapers do fitly represent the interiour Devotion or rather disposition of those who are present for our Holy Mother the Church by them admonisheth us to prepare and dispose our selves with such vertues as are necessary to the worthy receiving of our Saviour now come to us in the holy Eucharist representing unto us Faith by the light Charity by the fire or heat Hope by the flame which ascends on high and to manifest that we are Children of the true light of Christ Jesus The light also is an Emblem of Innocency and purity and therefore intimates that we ought to come to this Sacred mystery in innocency of life and purity of mind that so in spirit and truth we may adore and honour our God whereof these Tapers are external signs Q. Why do many knock their Breasts at the Elevation A. First In conformity to the act of Admiration so when we hear any strange thing men knock their Breasts now here as the Psalmist sayes God has made a memory of his wonderful works our Lord indeed is marvellous in all his works but in none so much as in this wherefore with great Reason we admire his infinite goodness and love whilst he has so humbled himself not only to become Man but also Man's food to make him God and so to exalt him above the Angels 2. It is a natural sign of sorrow and grief as daily experience manifests Since then in the elevation there is presented unto us the most dolorous object to wit Christ suffering on the Cross no marvel that Devout Christians who have a feeling compassion of his dolours should knock their breasts as manifesting their interiour sorrow Lastly many do it upon Reflection that they by their sins have been the cause of Christ's sufferance or on their unworthiness worthiness of so great a good or as our St. Bernardine sayes we knock our breasts at the elevation of Christ's body in which true and entire pennance is declared and in this we imitate the Devout multitude who were present at Christ's passion and when they saw the things that were done they returned knocking their breasts Eusebius Emissenus will teach us to make Three actions in this time of the Elevation 1. By faith to behold honour and admire the Body and Blood of our Lord for we at that time make acts of Faith saying in heart I believe thou art true God and Man since thou hast so declared by thy word and therefore say with the Centurion Indeed thou art the Son of God 2. We ought to exhibit all Honour and Adoration to him who hath so humbled himself in so mean a form to come to us 3. We may admire the great goodness of God in this Sacrament Surely if the people did marvel and glorifie God saying that they never had seen the like we may marvel and glorifie God for the like favour never was seen and greater there cannot be Moreover such ought our affections to be at this time as if we were present at Christ's passion seeing him hanging on the Cross sweetly beholding us from the Throne of his Cross and crying out O all
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.
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
Bread and will invocate the name of our Lord wherein we may note two things the first is of taking the celestial Bread the second of invocating the name of our Lord. Of the first St. Cyprian sayes we call it our Bread because Christ unto whose body we come is our Bread for Christ said I am the Bread of life which descended from Heaven It is true the Psalmist speaking of the Manna sayes Bread of Heaven he gave them Bread of Angels did man eat whence it may well be called celestial Bread because it came from Heaven yet being but a figure and shadow in comparison of this celestial Bread it comes short of such a real and true Denomination For this let us hear Christ's own Argument Our Fathers did eat Manna in the Desart as it is written Bread from Heaven he gave them to eat lo how gloriously they speak of this Manna and indeed standing in the Negative opinion of the reral presence they might glory even over that which is figured thereby taking it in all respects even in the nature of a sign But Christ says Amen Amen I say to you Moses gave you not the Bread from Heaven but my Father gives the true Bread from Heaven and again I am the living Bread that came down from Heaven Where we may note first That Moses who gave Manna was but a meer man and that to the Israelites only But Christ God and Man gives this celestial Bread to the whole World Secondly Manna is said to be from Heaven not properly but as Heaven is taken for the Air but this Bread is truly said to be celestial because it comes from the highest Heavens descending from the Bosome of the Father Thirdly Manna was framed by the Angel at the prayer of Moses But Christ himself did frame this Eucharistical Bread and gave it to us whence Christ sayes that it is true Bread from Heaven or truly celestial and that not only because it comes truly from Heaven but also because it is so by nature and substance Secondly Because it produces celestial or Heavenly effects as grace and life in Jesus Christ Thirdly It brings us to the celestial Kingdom by giving life Everlasting As for the second in saying celestial Bread he incites himself to Devotion reducing to his memory what he is to take and how he is to take it to wit by invocating the name of our Lord that so he may receive it with greater fear and reverence O Lord sayes St. Ambrose with how great contrition and fountain of Tears with how great reverence and fear with how great charity and purity of mind is this Divine and celestial Mystery to be celebrated where thy flesh is in verity received where thy blood is truly drunk and therefore in heart and voice he cryes out I will invocate the name of our Lord for it is he alone that can make me worthy to receive this celestial food Where we may note that to invocate the name of our Lord admits many interpretations for first it may signifie an act of Sacrifice as when Abraham had built an Altar to our Lord he called upon his name and in the Chapter following it is said there he called upon the name of our Lord that is Sacrificed to our Lord. Whence St. Ambrose sayes Where Bethel is that is the house of God there the Altars are where the Altars are there is the invocation of our God Secondly It is taken for Gods true Worship so Enoch began to invocate the name of our Lord that is in a publick manner to Worship God according to this St. Paul sayes whosoever shall invocate the name of our Lord shall be saved where under the title of invocation we may understand profession of the name of our Lord Jesus as also all Worship Thirdly David said We will confess to thee O God we will confess and will invocate thy name we will praise and bless thee O God we will confess to thee with heart mouth and work that so we may confidently invocate thy name which St. Bernardine thus explicates if we invocate with a perfect and devout heart and not with a polluted mouth for true invocation includes true contrition Fourthly This invocation of our Lords name or by our Lords name is the best manner of prayer which also our Saviour commended unto us saying Amen Amen I say to you if you shall ask the Father any thing in my name he will give it to you wherein as St. Chrysostome notes Christ did shew the vertue and power of his name for being only named invocated he doth wonderful things with the Father The name of Christ invocated is a great security or assurance of obtaining what we pray for Lastly This invocation of the name of our Lord proceeds from a firm hope and confidence in Gods mercy and goodness for as Solomon sayes The name of our Lord is a most strong Tower the just run into it and shall be exalted The name of our Lord is a refuge to all the only hope of sinners is to invocate his name whence the Prophet Esay cryes out Thy name O Lord and thy memorial are in the desires of the Soul I will alwayes invocate thy name and the whole desires of my Soul is that thy name may be invocated by all and that it may be a memorial of thy goodness to all that I with them may alwayes have in memory the glory of thy name Briefly in saying these words I will invocate the name of our Lord then consequently to the whole action of the Masse the Priest offers the celestial Bread to God the Father by invocating his name that this his Sacrifice which he is now to consummate may be acceptable to his Divine Majesty which in all sumbissive manner as he has exteriourly adored so interiourly in heart and affection he adores and worships what he is to receive and in a few words expresses the interiour Devotion of his Soul and the vehement desire which he hath that what he does therein may be to the glory of God which he principally intends in this Sacrifice and in spirit and desire his Soul lancheth forth to praise and glorifie the holy name of God who has vouchsafed to give him this celestial Bread this food of Angels the very Body and blood of Christ Jesus In the mean time whilst we seeing the Priest going to take the Holy Host we may make our prayers that God would accept of the Sacrifice which the Priest now is to conclude and if we are to communicate we may beg the same grace which the Priest now receives and here with the advice of the Prophet Esay Seek our Lord whilst he may be found and invocate him whilst he is near to us we need not go far to seek him for he is come to us and hath made himself susceptible by us in the most loving way imaginable For he is become our food our celestial Bread here on Earth we can never have