can humble himself no more We have examples of this in the Israelites who in the time of Supplication and times of necessity did use it as is to be seen in Judith the Machabites and others sometimes by way of Humiliation as Abraham Moses and Aaron as also Josue Lastly by way of Adoration as Salomon the Priests and the whole multitude the like is to be seen in Esdreas and Tobias So the Leper St. Luke saith did magnifie God and fell on his face before Christ St. Mary Magdalene but above all examples that of our Saviour prostrating himself in the Garden Q. What say you of Genuflection or kneeling A. This much depends upon Custome however kneeling in time of Prayer is very ancient for we read of it in the Old Testament and it was practised by the Apostles yea by our Saviour himself Baronius sayes that praying on the knees was the usual posture of Christians and sometimes they did cast themselves prostrate on the Earth It is reported of the Apostle St. James that by frequent and long Genuflection his knees were as hard as a Camels skin Now this Genuflection carries with it a confession of our Infirmity and testifies our submission to God importing the interiour humility of our Heart and although Prostration may seem to be a greater sign of Humility yet for this action of hearing Masse the kneeling is more proper because we are to attend to the Mysteries there represented whence it is the common Custome at Masse that all good Catholicks do kneel Q. What say you of Station or standing A. The Church ordains standing to all at the Gospel and Creed in the Masse and that with great reason for the posture of standing is proper for Consideration and Attention as he that stands sees further so the Soul in this posture considers more attentively and is more prompt and elevated by a more vehement application the standing also shews Promptitude in the Hearing and execution of what is declared as is the proper Posture of our Ministers whence the Priest as being in continual Action at his Ministery stands for the most part of the Masse for otherwise he could not perform the Rites and Ceremonies the nature of a Sacrifice requires it Q. What of Inclination or Bowing A. The wise Man gives this Counsel To the ancient humble thy Soul and to a great Man bow thy Head as a Token of Reverence and sign of Humility and Submission But none more properly used this Ceremony than Christ himself who bowing or inclining his Head gave up the Ghost to shew his Humility and Reverence to the Father This the Church used many times in the Masse and with inclination we reverence the Altar Bishops and Holy things as a manifestation of the respect we bear to them Q. What means the Posture of our Hands A. In this we may consider that sometimes the Priest joyns his Hands and sometimes opens them again Now in Prayer to joyn our Hands is a fitting Posture of one who makes Supplication and Petition for we in Prayer make Supplication to God for Mercy and humble Petition for his Grace and benefits and by directing our Hands to Heaven we manifest that our hope is only in God and in joyning our Hands also we make profession that we are able to do nothing of ourselves and as St. Cyprian and St. Hierome say by this Posture we profess the merits of Christ acknowledging our selves altogether unable to do and unworthy to deserve any good and therefore in this humble manner we offer up Christ's merits to God the Father as a most efficacious means to obtain what we desire Briefly in this manner we desire Briefly in this manner we present our selves as Captives or as labouring with extreme want and necessity Now the Hands extended do represent the extension of our Saviour's Hands on the Cross and is a fitting posture for the Priest who in the Masse represents Christ's Passion It may also signifie the elevation of the mind to God and shews a desire to have the Heart go with the Hands as laid open to dart Lances of love into the Court of Heaven or to receive the influence of God's Grace We have a fitting Embleme of this in the example of one who being like to be drowned stretched forth his Hands to catch hold of any thing for his Succour even so do we poor Sinners being in danger to be drowned in Sin and iniquity stretch forth our Hands and with them the affection of our Hearts and knowing that there is no help in Earth or Earthly things we stretch out our hands to Heaven from whence we expect Relief saying with the Prophet Jeremy Let us lift up our Hearts with our hands to Heaven I will conclude with the words of St. Cyprian The pious Priest whom the Holy Ghost stirs up moves and Sanctifies representing the Mystery of the Cross by the Elevation of his hands prayes for his own and the Peoples Sins Q. What means the lifting up of the eyes to Heaven A. Whensoever the Priest joyns his hands or shuts them for the most part he lifts up his eyes to Heaven and this congruously for nature teaches us that the eye followeth the Heart and it is a common saying where love is there the eye is there is no sense more betrayes our interiour Affections and Passions The lifting up then of the eyes represents the intention of the mind or understanding and the affection of the Heart or will of this we have many examples in the Scripture in Sarah Tobias his Wife and King David who often mentions it in the Psalms but principally in the actions of our Saviour 3. Of the Reverence we ought to have to the Holy name of Jesus Q. May we use any Reverence to the Holy name of Jesus A. If the Jews might lawfully honour the name Jehovah it is lawful for Christians to honour the name of Jesus but the Jews did lawfully honour the name of Jehovah ergo the Minor is proved by God's command and by practise of the Jews for where the Negative is forbid the Affirmative is proved now in the Decalogue there is a Negative precept Thou shalt not take the name of the Lord in vain thou shalt no way prophane his name the Affirmative therefore to wit thou shalt Honour and Reverence his name is both lawful good and commendable as the precept thou shalt have no other Gods but me imports that we should Love and Honour only God Such also hath been the Tradition Practise and Custome of the Jews who hold this name Jehovah highly to be Worshiped esteeming it as the Primary and Essential name of God because it did signifie his Immense Essence and incomprehensible Majesty wherefore they did bear so great Reverence and Honour to that Name that if in Reading of the Scripture or otherwise they did find it they would not utter it in voice but conceive it in mind judging themselves unworthy to pronounce that Holy Name
and when the High Priest did pronounce it they all Adored and bowed down and out of respect and Reverence thereto the High Priest did bear the Holy name engraven on his Mitre and these were then God's chosen People wherefore none did reprove them or condemn them The sequel of the Major is clear for we Christians have as much if not more reason to honour the name of Jesus For as Abulensis justly infers the name of Jesus is more Holy and more Excellent And as St. Paul saith a Name above all Names and therefore more Venerable than Jehovah for it is the most proper Name as St. Augustine avouches of the word Incarnate and eminently contains all the names of Christ and comprehends the whole work of the Incarnation wherein are manifested all the divine Attributes and all the good that can come to us either in Soul or Body as well for this life as for the future Shall then we Christians be defective in the honour of this Sacred Name of Jesus can any one deem it Superstition or Idolatry when we do no more no nor so much as the Jews did do to their Jehovah especially when the Apostle warrants it saying that at the name of Jesus every knee should bow Q. Have you some satisfactory reason to give me for this A. We may consider the Name as a word framed with Letters or materially as it is presented unto our sight or hearing in which respect there is no motive of Reverence no more than in other words But if we consider it formally as representative or significative we may find many motives of Reverence in regard of what is represented or signified which manner of Reverence or Adoration may be called Relative that is by respect or reverence to the person signified In this manner the Jews did Worship and Adore the Book of the Law for at the sight thereof they did Adore because it was given by God and had a Reference to him upon which motive they did and do at this day shew all exteriour Devotion imaginable as prostrating kneeling bowing kissing putting it on their Heads and applying it to their Breasts and Hearts what wonder then if Christians do the like to the Sacred name of Jesus which is an Abridgment of the Law Principally when taking it terminatively in as much as the final end of such Adoration or Worship terminates in the person named as to what is signified by the name then properly and primarily Christ is Honoured and Worshiped And there is no difference in Adoring Christ represented by the internal word or species which we have in our mind and the external word or Name for as the one causes Reverence to what is represented without any reflection upon the species or internal word so the name or external word causes Reverence to what it signifies without any reflection on the word When therefore we hear the name Jesus we give the Honour Praise Glory and Worship to Jesus Christ himself as one may experience and in this sense none but Infidels can deny Honour to the Sacred Name of Jesus Q. What Reverence are we to give to the name of Jesus A. The Councel of Basil will have that all should bow their Heads at the name of Jesus Pope Gregory the Tenth commanded that at the Sacred name of Jesus every one should make some Reverence bending the knees of their Hearts which they should testifie by bowing their Heads And a Council at Lyons hath this Ordinance That Name which is above every Name in that there is no other Name under Heaven given to Men wherein we must be saved to wit the Name of Jesus who saves his People from their Sins let all magnifie by exhibition of some Reverence and what is in general written let every knee bow each one singularly performing especially whilst the Sacred Mysteries of the Masse are a doing whensoever that glorious Name is rehearsed let them bend the knees of the Heart and testifie it by bowing their Bodies and generally according to the Rubricks of the Missal at this Name of Jesus the Priest bows or inclines his Head and all good Christians ought to do the same admirable is the Devotion of the Saints Chrysostome Ambrose Augustine Bernard Francis and other Fathers to this Holy Name of Jesus 4. Of Worship to the Saints Q. May we Adore or Worship Saints A. We may give Religious Worship or Adoration to Saints but by no means Divine Worship which as I said before is only proper to God although for the outward action we cannot distinguish between the one and the other but only by the Intention The Praise Honour or Worship of Saints terminate in God for whose respect alone we give this Honour unto them for the grace of God in them is the motive and cause thereof otherwise they would not be respected or honoured more than other Men besides as the love of our Neighbour hinders not or diminishes not but includes the love of God for whose sake we love our Neighbour so the honour which we give to Saints hinders not or diminishes but rather includes the honour of God so we honour the King and in reference to him his Princes Rulers and Officers whom we honour in him Q. May we pray to them A. What difficulty occurs in this occurs also in the prayers which we make to Men on Earth for surely if we may desire Earthly Men to pray for us we may desire the same of the Saints in Heaven for in this manner and no otherwise we pray to the Saints The Holy Scriptures the Universal practice of God's Church in all ages as also the Councels and Fathers even from the Apostles time do warrant this all the Liturgies that ever were in God's Church admit prayers to the Saints Q. Can they hear us A. It is great ignorance to think that the Saints do hear with corporal Ears which for the present they have not for now they are pure Spirits so that their hearing is nothing else but a pure vision or knowledge of things presented to their understanding which is not limited to place or sensible Objects but moved by Objects in species as they have a being represented unto them whence as they see God and in him they see all things Moreover as St. Augustine saith Intelligible things are to be seen by the Aspect of the understanding and corporal things may be seen by the Spirit and Bodies are seen by the Spirit for the Object of the understanding is all things that have a being So the Angels did hear or see which with them is all one as the Prophet Zacharias testifies did see the Afflictions of the Cities of Juda and therefore prayed for them so our Saviour saith that the Angels do rejoyce in the Conversion of Sinners Sure they did see it the Angel in Daniel did know his desires The Angel Raphael could tell Tobias what he did The History of Dives and Lazarus doth convince it I know
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
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
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
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
kind of sins before expressed many do say that this number of Three carries with it a certain kind of Universality So this Triple Repetition imports a confession of a multitude of Sins as if he should say I have sinned innumerable wayes each time he knocks his breast imitating therein the Publican who as the Sacred Text sayes stood afar off and would not so much as lift up his eyes towards Heaven but knocked his breast saying Lord be merciful to me a sinner All which is to be seen in the Priest's action for as is said before he stands afar off from the Altar and in saying his Confiteor he stands bowing his head towards the Earth as not daring to lift up his eyes to Heaven and knocks his breast esteeming as Theodoret sayes of the Publican himself altogether unworthy to behold the Heavens who had placed his affections on the Earth and Earthly things and in holding his hands joyned before his breast and saying Mea culpa my fault my fault my most grievous fault he tacitly cryes out our Lord be merciful to me a Sinner Q. What means the knocking of the Breast A. It hath been and is the custome of all God's Servants nay it seems to be a natural propension to express the grief or sorrow of the mind by striking the breast which St. Augustine declares what is it sayes he to knock or strike the breast but to declare what lyes hid in the breast and by an evident or manifest stroke to chastise the hidden Sin Or as he sayes in another place to chastise our flesh because we have offended God and again he sayes The striking of the breast is the contrition of the heart that is it is a sign or manifestation of the hearts contrition St. Cyprian sayes We strike our breast as declaring the sins enclosed inwardly in our hearts St. Hierome as if we would expel our evil thoughts from the heart Pope Nicholas 1. In striking the breast we signifie that we strike our selves before God strikes us or that we confess our selves to be worthy of stripes or punishment St. Chrysostome we take revenge of our selves to pacifie our Judge In fine we strike or knock our breast as if we would do it to our heart or will which has been the Original cause of our sins or as if we would open our hearts to give vent to our sorrow and grief for that we have offended so good a God and we do it thrice in correspondence to the Triple kind of sin wherein we have offended God in thought word and deed or to express the multitude of our sins What is said in Confession may proportionably be applyed to the Hearers who I suppose have learnt the Confiteor either in Latin or in English that besides the use of it in other occasions they may joyn themselves with the Priest in this Confession for he beggs it of them in acknowledging his sin before them and desiring them to pray for him sure it is as necessary for them they stand in as much need at least as he and I know not how they can be better employed in order to a preparation to the more beneficial hearing of Masse 5. Of what follows in the Masse until the Priest goes to the Altar Q. What follows the Confiteor A. The Clark or he that serves at Masse prayes for the Priest that God would shew his mercy to him pardon his sins to the end that he may worthily celebrate the Holy Sacrifice and by it come to life everlasting whose prayers are as we may piously believe accompanied with the intercession of the Angels and Saints whose help he has also invocated It is a pious action in the standers by to add their Votes which the Priest also requires to all which the Priest sayes Amen When all as the Priest supposes have said the Confiteor the Priest makes the same prayer for them who saying Amen do attend for the general Absolution which the Priest gives saying Indulgentiam Absolutionem c. in saying whereof the Priest makes the sign of the Cross on himself thereby tacitly professes that he gives this Absolution and Remission by vertue of Christ's Cross and Passion which Communicated by the Church the Assistants may also with Devotion sign themselves with the same sign and devoutly say Amen Q. What Absolution is this here given A. I said before that the Confession here made was not properly Sacramental as in the Sacrament of Pennance in like manner this Absolution is no other but Sacerdotal and has its effects by way of deprecation or prayer which is more available because it is done by a Priest of whom St. Chrysostome sayes His Throne is placed in Heaven and he has Authority to pronounce and declare Celestial things and whom as St. Paul teaches we are to esteem as the Ministers of Christ and the dispensers of the Mysteries of God and therefore all present ought with Humility bow their heads to receive it signing themselves with the sign of the Cross as before is said Q. What follows the Absolution A. The Priest after this makes some Jaculatory prayers reciting some verses of the Psalms expressing his confidence in God's mercy and goodness by which he presumes to go to the Altar and that his prayer will be heard which he assures us by Dominus vobiscum our Lord is with you and therefore let us proceed to the performance of this Sacrifice for having before declared that God is turned unto us he beggs his mercy in this his action and makes his humble petition that his prayer which he is to make therein may be heard It is very convenient that those who understand Latin should answer to the Priest with correspondent affections those who do not may consider God's goodness in giving such power to Priests and with Devotion expect the grace and benefit of the Absolution and seriously attending to the Admonition that the Priest gives them in saying Dominus vobiscum our Lord is with you I am now going to the Altar to offer Sacrifice for you and our Lord will be with us in correspondence thereto they may devoutly say Et cum spiritu tuo and with thy spirit which because it occurs frequently in the Masse every one ought to learn that they may shew their minds to be attentive to what the Priest does all along in this Sacrifice After that the Priest sayes Oremus let us pray as if he should say since our Lord is with us and that he hath shewen his mercy and goodness in pardoning our sins let us now settle our hearts to prayer with confidence believing that whatsoever we shall ask by vertue of this Sacrifice we shall obtain Now because this Dominus vobiscum and Oremus do frequently occur in the Masse I shall speak of them in the next Paragraph 6. Of the Dominus vobiscum and Oremus Q. Why is Dominus vobiscum so often used in the Masse A. The Church uses this
Holy Judith praying in tears of compunction and moving his lips in silence and represents the prayer of our Saviour in the Garden where he prayed alone without his Disciples All should do well to learn this answer which the Clark makes in their name and say it Devoutly in Latin or English and praising God in example of those Holy Women in silent prayer 6. Of what follows this secret Prayer Q. What follows this Prayer A. The Priest and People having prepared their hearts in silence for the better execution of this Sacrifice do proceed to the holy action contained in the Cannon and as in excess of spirit does break forth with a raised voice in the Preface which is a preparatory disposition to the great work of this Sacrifice and is so called because it goes before the principal part of the Masse for it is but a Prelocution or foregoing Speech of what follows wherein the Priest raises his and others hearts to grateful thanks and joyful praises to God that they may be the better prepared with due Reverence to the great mysteries following By some it is called the Angelical Song because it is is full of Angelical praises or because the Angels are thereby invited to praise God Whence Durand sayes that in all those Prefaces Men and Angels do concur together to sing the praises of our King The Grecians call it a Cherubical or Seraphical Hymn It fitly represents the Angels comforting our Saviour when as St. Luke sayes There appeared to him an Angel from Heaven strengthening him Or as another Text has it An Angel appeared exalting and glorifying him Q. Why does the Priest say Per omnia Saecula Saeculorum A. Having ended his prayers in secret he layes his hands on the Altar to signifie he layes aside all temporal Cogitations the better to employ his mind to the Immolation of this Sacrifice or making a pause between his prayer and the Preface then raising his voice sayes for ever and ever or World without end making it the end of his prayer and the beginning of the Preface This suddain elevation of the voice shews that he had prayed secretly for so the Church usually ends her prayers and she supposes all present have done the same as they express by saying Amen as if thâ—â— should say our prayers in secrâ—â— have the same end with yours that is the Priests who hereby conceives the union of all present in Devotion to wit that they have their vows suffrages and intentions joyned with his which they confirm by saying Amen Q. Why does he here say Dominus vobiscum A. As if he should say if your desires be such ye may assure your selves that our Lord is with you according to his promise Where Two or Three be gathered together c. There I am in the midst of them Or as Rupert understands it the Priest by this Dominus vobiscum wishes that all present may be such that our Lord would vouchsafe to be with them Or as Durand sayes The Priest thereby intends to dispose the People in a more particular manner to be attentive to what follows as being the chiefest part of the Masse To this we may-answer Et cum spiritu tuo and with thy spirit reciprocally praying for the Priest that our Lord may be with him for the better performance of this acâ—â—â—â— and hereby we do assure him that we will be attentive to what he shall say Q. Why Sursum Corda A. The Priest then cryes out Let us lift up our hearts to God let us raise up our hearts from all terrene things and apply it to celestial So St. Augustine tells us that the Sursum Corda is an aversion from earthly things and an elevation or raising our mind to God alone And in another place speaking of this place of the Masse he sayes No Man who remains ungrateful to the giver is blessed by these gifts wherefore in the Sacred mysteries we are bidden to have our hearts lifted up he helping us that we may be able to do that which by his command we are admonished to do St. Cyprian will confirm what is said before saying The Priest by this premised Preface prepares the Brethrens minds to the Canon by saying Sursum Corda Briefly The Priest advertises the faithful to have their hearts united with him and in this important affair to prepare themselves with all submissive Reverence for the Solemn coming of the Son of God in his Humanity and Divinity accompanied with his Angels and therefore cryes out Sursum Corda Ye Souls who ordinarily have your hearts set on earth and earthly things rise up and be elevated to Heaven going in Spirit to meet the Son of God who is about to descend to you in the Holy Sacrament In saying whereof whereas before he had his hand laid on the Altar to Symbolize the cares of this World he now lifts up his hands and eyes to conform the exteriour Man to the interiour for hearts hands and eyes must be elevated The heart indeed is principally required for as St. Cyril sayes In the Masse we must have our hearts lifted up to God the elevation of the hands and eyes are as natural expressions thereof the hands as Instruments of the future action and the eyes as messengers to declare the interiour affections and intentions of the Soul Whereto we answer Habemus ad Dominum we have our hearts lifted up to our Lord which St. Cyprian explicates saying When the People answer Habemus ad Dominum they declare that they ought not to think of any other thing but of our Lord. St. Chrysostome discoursing of this answer sayes O man what doest thou do didst not thou promise to the Priest who said lift up thy heart and thou didst say Habemus ad Dominum Art thou not afraid and ashamed that in that very time thou art found a Lyar Good God the Table that is the Altar is replenished with mysteries and the Lamb is immolated for thee the Priest is anxious for thee the spiritual fire gushes forth from the Holy Table and thou hast thy mind on other things I fear it is too true that many say Habemus ad Dominum we have our hearts to our Lord when they have nothing less in their hearts Q Why Gratias agamus Domino A. This follows properly after the Elevation of our hearts to God when hereby we acknowledge him to be our God by giving thanks to him for all his benefits but principally for the Eucharistical Sacrifice whence the Priest sayes Let us give thanks to our Lord God Whereof St Augustine makes mention saying We give thanks to God which is the great Sacrament in the Sacrifice of the New Testament And St. Cyprian Amidst the Holy mysteries we go to give thanks And St Chrysostome These things which belong to the Eucharist that is of Thanksgiving all are common for neither the Priest alone gives thanks but also all the People for First his voice being received then they
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
propitious to them Without all doubt the Evangelical Priest's prayers are more powerful especially when they are poured forth in such a Sacrifice which far surpasses all other Sacrifices and therefore supposing our Faith and Devotion he here offers this Sacrifice for us Q. Why for those who offer A. I have said formerly that all present do or may offer this Sacrifice and therefore although those who are present in some manner are partakers thereof and so satisfie the precept of the Church in days of Obligation yet they have not so effectually the spiritual and temporal effect thereof unless they devoutly offer it up with the Priest It was well said by St. Anthony the Abbot when one desired the Saint to pray for him How shall I pray for thee when thou doest not pray for thy self and how shall we expect to participate effectually of the Sacrifice if we do not when we may offer it for our selves Q. Why for their Friends A. Holy Job offered Holocaust for every one of his Children and for his Friends and according to the desire of the faithful present the Priest prayes for their Friends and Family making his purpose to offer this Sacrifice for them to the end that they may be partakers thereof Q Why for their Intentions A. The Priest supposing that our vows and intentions are to hear Masse in regard of our selves and those now mentioned prayes that this Sacrifice may be for the good of their Souls for encrease of their hope and spiritual and corporal safety Whilst the Priest makes this Memento which we know when the Priest joyns his hands before his breast as in a Meditation we may joyn our prayers to the same intentions specifying mentally the persons for whom either of Obligation Promise Duty or Charity we are to pray as for our Parents Benefactors or Friends we may also pray and offer up this Sacrifice for our Family or any other necessity for which we intend to pray at this time Q. What follows this Memento A. As soon as the Priest has said the Memento opening his hands he goes forward in the Sacred Action and as formerly he had called the Angels to his help and desired their presence in this holy Sacrifice so here he invocates the Blessed Virgin Apostles and Martyrs and all the Saints to help him in this his Action Q. Wherefore does the Priest here invocate the Saints A. In all ancient Liturgies or Masses it was so and the Church herein imitates the Prophet David and the Children in the Furnace who considering there is no possibility to reach praises due to God and knowing their own insufficiency did invite the Angels Saints and all faithful Believers yea all Creatures to praise our Lord in all his works So having formerly invited the Angels so here she invites all the Saints to praise God in this wonderful work of his love and goodness in coming unto us in the Eucharist I cannot but note here Three things which the Church commends unto us worthy to be observed to wit Communicants which presents unto us the Communion of Saints The Second is the venerable memory of the Saints The Third is the confidence we may have in their merits and prayers The Communion of Saints which we profess in our Creed wherein we believe that we have Communion not only with the faithful on Earth but also with the Saints in Heaven yea with the Angels In the Preface we had our Communion with the Angels here with the Saints that they may assist us in God's praises for here is the self-same object which they contemplate in Heaven and that they here with us may praise our common God that so the Church Militant United to the whole Church Triumphant may worthily receive their Lord and Master coming unto us in this holy Sacrifice We may piously believe that in this great action of the Consecration not only the Angels as is said before in the Preface are present but also the Saints accompanying their King For St. John saith They follow the Lamb whithersoever he shall go St. Hierome infers if the Lamb be there those who are with him are there Never more properly than in this Sacrifice where the Lamb Christ Jesus is offered hence it is that the Church here desires their Communion For as St. Cyril of Hierusalem sayes The Church by her Priests doth not offer this Sacrifice but in the Communion and Society of the Saints Many Expositers say we Communicate with the Saints in the Sacrament of the Altar for what they perceive in Vision that we frequent in the Sacramental species Secondly Odo and others do affirm that without this Communion of the faithful and veneration of the Saints there is no place of offering Sacrifice wherefore the Church in her Sacrifice Communicates in the memory of Saints St. Augustine in several places insists much in the memory of Saints as we erect no Temples Altar or Sacrifices to the Martyrs because not they but their God is our God we honour their memories as Gods Saints c. Who ever heard the Priest at the Altar that was built up in Gods honour and the Martyrs memories and a little after gives the reason That we at that Solemnity may both give thanks to God for their Victories and be encouraged to endeavour the attainment of such Crowns of Glory as they have already attained still invocating him at their memorials and in another place we offer only to him who is both their God and ours At which offering those Conquerours of the World as Men of God have each one his peculiar Commemoration which St. Chrysostome attributes to their honour for sayes he It is a great honour to be named in the presence of our Lord whilst we celebrate his death in this dreadful Sacrifice Thirdly The Priest here sayes that by the merits and prayers of the Saints we may obtain grace from God in this great action and craves their assistance and help in the performance thereof For as St. Augustine sayes We do not make mention or memory of the Martyrs at our Lord's Table as of others c. But rather to the end that they may pray for us and that we may imitate and follow them The self-same he has in another place styling it to be according to the Ecclesiastical Discipline to remember them at Gods Altar and that it were an injury to pray for Martyrs to whose prayers we ought to commend our selves We may joyn with the Priest in craving the assistance of the B. Virgin and Saints that we may Devoutly attend and be made worthy of Christ's presence and offer up to God what we are here to do by their merits and intercessions specifying if we will the Saint we are Devoted to or the Martyr whose Feast is celebrated as it was done in the Oriental Church 4. Of what follows before the Consecration Q. What prayer follows this we have now spoken of A. Next after the Invocation of the Saints confiding
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
fructifie shew in your actions what you have promised in your Orisons you have received the pledge of eternity so walk that you may come to it Some very impertinently would have the custome of saying Ite missa est to have been used in the dismission of the Catechumens for although that after the Gospel they were dismissed because they were not permitted to be present at the holy Mysteries as is to be seen in St. Denis and in the Laodicean Council yet in no place do we find this manner of salutation unto them Only in the Liturgie of St. Basil and St. Chrysostome there is a command given that they should withdraw or go forth Discedite Catechumeni But this Ite missa est was alwayes said in the end of the Masse only to the faithful Christians after they had been partakers of the Mysteries It is true that as St. Clement teaches sometimes the Priest said Ite in pace Go in peace which words Christ did frequently use after some of his miraculous Works and imports as much as the God of peace be with you all not much differing in sence from the Ite missa est for the peace which that presents is that which is to be obtained by the Masse So that in saying it the Priest assures us that peace is imparted unto us by the Sacrifice of the Masse We may piously meditate that at Christs Ascention the Disciples were Devoutly kneeling praying and adoring our Saviour until such time as the Angels did cry out unto them Ye men of Galilee why stand you looking up to Heaven this Jesus who is assumpted from you into Heaven shall so come as you have seen going into Heaven as if they should say go and so lead your lives that ye may come to that glory which is promised us in Christs Ascention and let us Devoutly answer the Priest by saying Deo gratias imitating the Apostles who as St. Luke sayes adoring went back into Hierusalem with great joy and they were alwayes in the Temple praising and blessing God which is conformable to this part of the Mass which as is said before ought to be of praise and thanksgiving whence in Easter-time the Church adds Alleluja as a Canticle of joy and praise joy in our Souls and peace to God Q. What is the second Conclusion A. Sometimes the Church concludes the Mass with Benedicamus Domino which she uses in all penitential times as in Advent Lent The Ember days and Vigils as also in the Ferial days out of Easter time in which times as she omits the Gloria in excelsis which is a Hymn of joy so she omits the Ite missa est and in its place says Benedicamus Domino Let us bless our Lord. Durand gives a plausible reason for it saying that in the primitive Church when there was any solemn Congregation the Priests were wont to conclude with Ite missa est but when there were but a few or none of the faithful people with Benedicamas Domino and consequently to this when he says Ite He remains turned to the people after Dominus vobiscum but when he says Benedicamus he turns to the Altar it is not incongruously said that Ite missa est is used in times of joy in which the people are dismissed but in those primitive times they are referred to prayer for remission of their sins Q. What is the third Conclusion A. That which is only used in Masses for the dead when instead of the other there is said Requiescant in peace Let them rest in peace which is suitable to the whole course of the Masse wherein is no special prayer for the living but what is then said to the living is only to incite them to pray for the dead as the Priest does all along and consequently standing near to the Altar in the end he salutes not the people but prays for the dead and so passes on without giving any Benediction as in all others he does because the Benediction is not given but to them that are present whose part is only to say Amen as devoutly joyning with the Priest 3. Of the Priest's Benediction Q. What Prayer is that which the Priest then makes A. He prays that his service or Sacrifice not done by presumption but in Obedience to Christ and his Church may be pleasing and acceptable to the Divine Majesty as well for himself as for all those for whom he has offered it whereof we have a resemblance in Moses saying to Aaron Approach to the Altar and immolate for thy sin offer the Holocaust and pray for thy self and for the People and when thou hast slain the Peoples Host pray for them as our Lord hath commanded This prayer being made the Priest kisseth the Altar as in confidence of his Sacrifice being accepted by God he turns to the people and saying The Omnipotent God Father and Son and holy Ghost bless you Amen Making the sign of the Cross on all who are present where we may note that as formerly has been declared the Church in all Sacraments and Benedictions invocates the blessed Trinity and that as the Mass begins with the invocation of the holy Trinity so it ends Q. Whence comes the use of this Benediction A. The Church has taken it from the Law of Nature Moses his Law and from the Law of grace In the Law of Nature Melchisedech after he had offered his Sacrifice of Bread and Wine a true figure of the Sacrifice of the Mass as is declared in the first part he blessed Abraham Jacob also blessed Joseph's Children and particularly at the time of his death and when God taught Moses the manner of Consecration and Oblation he determined a set form of blessing the people Our Lord bless thee and keep thee Our Lord shew his face to thee and have mercy on thee our Lord turn his countenance unto thee and give thee Peace Where we may note that the form of the Benediction is virtually the same for in that form there is thrice our Lord presenting the Father Son and holy Ghost and they are but a more ample Declaration of Gods blessings which is sufficiently expressed in what the Priest says Omnipotent God who can by his power give all good gifts bless you Rabanus makes this application of it Our Lord God the Father bless thee and keep thee by his Omnipotency Our Lord God the Son shew his face to thee by his incarnation and have mercy on thee by his passion Our Lord God the holy Ghost turn his countenance unto thee by his gracious inspirations and give thee peace by the infusion of his grace It has been also used in Christ's Church even from the beginning as is to be seen in all antient Liturgies The Grecians who use St. Basils and St. Chrysostomes Liturgies have it to this day for the Priest turning about to the people says Our Lord keep ye all in his grace and goodness perpetually now always and for ever Amen But the