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
for our sins and rose again for our justification The Resurrection was the term and accomplishment of the passion merits and of all Christs oeconomie Whence the Resurrection and passion are esteemed as one work of our Redemption and one moral compleat action whereby together and at once Christ merited Remission of our sins and our justification which we may believe was the occasion that the Church in this place adds the representation of the Resurrection the rather because as St. Paul sayes if Christ be not risen again vain is our faith for Christs death would not have been efficacious if he had remained in Death Death would have been victorious Let us therefore joyn with the Church in joy and exultation for so happy Tydings Thirdly we may consider how earnestly the Church in this place prays for peace both in the precedent as also in the following prayers let us joyn ours humbly begging the peace of mind which is a perfect disposition towards the receiving of the Eucharist and spiritual grace for as St. Chrysostome sayes where peace is there all things will prosper and surely without fraternal peace according to our Saviours Decree we are not in a fitting disposition to offer Sacrifice and the Eucharist devoutly taken will bring us to the peace of Eternity 3. Of the Agnus Dei and what follows Q. What means the Agnus Dei A. After that the Priest kneels down and rising layes his joyned hands on the Altar to shew that his whole intention is conformable to his words and in exteriour action of submissive inclination as a poor captive Sinner before Christ Jesus and joyntly with the people he asks mercy of Almighty God in token whereof he and all present knocks their breasts saying O Lamb of God who takest away the sins of the World have mercy on us That as Alphonsus de Pisa sayes raising up our minds by faith we may understand that the Lamb of God which takes away the sins of the World is placed on the holy Altar and incruently Sacrificed by the Priest for by this faith we adore and beseech the Lamb of God to release our miseries which consists in the bond of sin Q. Why is Christ called Lamb of God A. St. John Baptist when he saw Christ coming to him said Behold the Lamb of God behold him that takes away the sins of the World from whom the Church has taken these words The Interpreters of these words do give four Reasons applicable to our Subject First he is so called because as a Lamb he was offered on the Cross for the Redemption of the World so the Prophet Jeremy in the person of Christ sayes I am a mild Lamb that is carried to slaughter and St. John stiles him the Lamb that was slain Secondly He is so called because of his Innocency Meekness Patience and Obedience whereof the Lamb is an Emblem all which he manifested in his whole life but principally in his passion wherein as Esay sayes he was offered bccause himself would and not opened his mouth as a Sheep to slaughter shall he be led and as a Lamb before his Shearers he shall be dumb and shall not open his mouth Thirdly St. Epiphanius and St. Gregory Nazian will have him so called because by Christ we are cloathed as with a Lambs Fleece And St. Hierome He has not only redeemed us with his blood but also cloathed us with his Wool that whereas we were cold by infidelity he might make us warm by his Garment according to that of the Apostle as many of you as are Baptized have put on Christ that as St. Anselm sayes our conversation as in a splendant Garment may be in the Sanctity of Christ by which we have Sanctity or Christianity Lastly and most properly to this place the Sacred Text testifies that the Israelites by Gods command among other Sacrifices had one which was called the daily Sacrifice and was of two Lambs one in the morning the other in the evening which did figuratively represent the true Lamb Christ Jesus who is our daily Sacrifice and as such is here invocated also by the morning Lamb is understood Christ on the Cross and the evening Sacrifice is the same passion in the Masse which is to endure to the end of the World Q. But why is it said three times A. Bishop Ivo will have it in correspondence to the three particles of the Host Durand gives another signification to wit to declare that this Lamb Christ Jesus was sent by the holy Trinity according to the Prophet Esay send forth O Lord the Lamb the Dominatour of the Earth Christ the Lamb which takes away the sins of the World and rules the whole Church have mercy on us or we may say that it is said thrice for a deeper expression of our Faith Adoration Supplication in thought word and deed Q. But why is it said in the end grant us peace A. Gavant sayes that formerly it was said have mercy on us then also conformable to what is said in the beginning of the Masse Kyrie Eleison but divers persecutions arising Durand sayes many adversities happening it was changed into grant us peace which he confirms with an example of the Prophet Joel spare O Lord spare thy people and give not thy Inheritance to repreach Here we may with the Seniors in the Apocalips that is with all faithful Christians adore the Lamb Christ Jesus and bowing our selves say To him who sits in the Throne and to the Lamb be Benediction and Honour and glory and power for ever and ever and then make our Supplication O Lamb of God who dyedst for us on the Cross take away our sins have mercy upon us according to the multitude of thy mercies O Lamb of God who by thy meekness innocency and patience hast animated us to come with confidence unto thee we humbly beseech thee mercifully to look down upon us sinners and have mercy upon us O Lamb of God we come unto thee no way presuming of our Justice and merits which we know to be wanting in us but cloathed with thy merits whereof we are partakers by this daily Sacrifice wherein thou art daily offered in the whole Church grant us thy peace and be unto us a pacifique Host a peace offering grant us the effects of this holy Sacrifice and so dispose our Souls that in true peace of Conscience we may approach to this holy Sacrament Q. Is it said alwayes in this manner A. The verse O Lamb of God who takest away the sins of the World is said in all Masses except only Easter-Eve because it represents our Saviour not yet risen but in Masses of the dead instead of Lord have mercy upon us the Church uses grant them rest and in the last grant them rest everlasting Where we may note that the Church supposes them to be in peace for that they are now freed from all the miseries of this World from all Temptations of the Flesh and illusions
is made a confession to Salvation In the second sence the Psalmist often uses it as I will confess to thee O Lord with all my heart with the confession of praise So Christ also sayes I confess to thee O Father Lord of Heaven and Earth that is I praise and give thanks to thee these Two Confessions run generally in the Masse for Faith is necessary to this Sacrifice which is of praise and glory to God So that in this place the confession which is made is of our Sins Now this confession is either private or publick particular or general The first is Sacramental or made in the Sacrament of pennance of which here we have nothing to say and therefore we speak only here of general or publick confession which by order of the Church is used for Remission of our daily and continual Sins defects and imperfections Q. Are not those Sins to be expiated by the Sacrament of Pennance A. The Sacrament of Pennance is ordained to take away mortal Sins as its principal effect and may be used for Venial Sins but in some way or other we daily and hourly offend God Venially and we being now to offer Sacrifice which requires all purity and innocency in as much as humane frailty will permit we make this humble confession thereby to obtain Remission of our daily Sins and Remission of the pain due to them and so to be more purely disposed to this Sacred Action Q. To whom do we make this Confession A. Principally and chiefly to God from whom alone we expect pardon and Remission of our Sins Q. Why then is it made to the Blessed Virgin and Saints A. We confess to the Saints in other respects for we confess to them when we have offended in that we have offended God even as the prodigal Child who said Father I have sinned against Heaven and before thee which the Glosse and St. Augustine Interprets as if he had said I confess that I have offended against the Angels and Saints Secondly We confess to the Angels and Saints as witnesses of our sorrow and Repentance of our Sins even as St. Paul 1. Tim 5. did charge Timothy I testifie before God and Christ Jesus and the Elect Angels and so we confess before God his Angels and Saints Thirdly As the Prophet David said I will sing to thee in the sight of Angels and I will render my vows to our Lord in the sight of the People that is in the sight and protection of the Angels I will praise thee my God and before all present confess my sins that as they have seen and known my wickedness so also they may see my Repentance that as I have made them sad by my manifold impurities so I may rejoyce them in my Conversion Lastly We manifest our sins and iniquities to the Blessed Virgin Mary Angels and Saints as also to all there present at Masse that out of compassion and charity they would pray for us as is plainly declared in the latter end where we desire them to pray for us that we may obtain of God Remission and pardon for our sins and afterward we ask for Mercy and Indulgence of them of Almighty God 4. Of some Remarkable things in saying the Confiteor Q. Why does the Priest say Peccavi A. To declare that he is a Sinner and the more to express himself he sayes I have sinned exceedingly By the way we may note how powerful this Peccavi I have sinned is if it come from the Heart for when the Children of Israel had offended God as they often did their only redress was Peccavimus we have sinned and the Mercy of God was not wanting David offended and with his Peccavi I have sinned he obtained Remission Salomon taught the People when they came into the Temple as a remedy for all evils and a means to obtain their Petition to cry out Peccavimus we have sinned leaving us a perfect Model of praying in the Church Q. Why does he say in thought word and deed A. That is as much to say in all manner of Sin for although sin proceed from the will take away the will and there is no sin yet this Will finds matter of sin in our thoughts words and deeds It was said of old even by God himself that all the cogitations of Mens hearts were bent to evil at all times great was the malice of Mens hearts in those times near to the beginning of the World which since rather make encrease than decrease for the waters of Iniquity have very small ebbs but huge great Spring-Tides and do so frequently overflow on the Field of our Souls that very few flowers of vertue or piety do grow there but innumerable Brambles and Briars which perhaps in quantity are not so great but bring great hurt to the Soul and if they be perverse they separate us from God and the best we can say or imagine without the grace of God all our cogitations or thoughts are unprofitable In like manner we offend daily in words for the Tongue is a Sea of evil or as St. James sayes a world of Iniquity yea the Iniquity of the Tongue fills the whole World There is no place or person of what quality soever but some way or other have the offending Tongue The Prophet Jeremy complained saying I attended and hearkned no Man speaks that which is good would God this were all the Apostle St. Paul speaking of young Widdows they learned to go about from House to House speaking things which they ought not But if we look almost upon all sorts of People we shall find them going from this place to that place from company to company full of words swearing of vanity curiosity too too frequently speaking things which they ought not in detraction and back-biting words of Iniquity as David sayes The words of their mouth are iniquity and guile Our deeds are conformable for as St. John sayes The whole World is set to Iniquity and David All have declined they are become unprofitable together there is not that doth good there is not one There is so great a multitude of those who do no good that scarce any one is to be found to do good and too too many that do evil for as St. James sayes We all offend in many things and St. Augustine avers that even the just do not live without some sins whence the Priest well sayes and so may every Man say I have sinned in thought word and deed Q. Why does he say Three times through my fault A. In this Repetition he expresses the vehement sorrow of his mind and therefore to the last he adds through my most grievous fault which is not unfrequent in the Scriptures So King David said My Son Absolon Absolon my Son who would grant that I might dye for thee Absolon my Son my Son Absolon and naturally we reiterate the cause of any grief We may also say that this Repetition is correspondent to the Three
ye that pass by the way as wayfarers all you that are present at this Sacrifice behold and see what I suffered for your Redemption Behold and consider the love that I bear to you and say Hail O true body born of the Virgin Mary truly suffered and really offered on the Cross for me and from whose side flowed Water and Blood vouchsafe to be received by me at the hour of my death O most merciful Jesu Son of the living God have mercy on me 7. Of the Consecration Adoration and Elevation of the Chalice Q. What mean you by the Chalice A. In as much as Christ took it in his hand it is taken for the Cup containing Wine which could not be otherwise taken but in the form of Consecration it is called the Chalice of Christ's blood this is the Chalice which St. Paul calls the Chalice of Benediction affirming it to be the Communication of the blood of Christ Theophilact with divers others sayes That which is in the Chalice is that which did flow from Christ's side and receiving it we communicate that is we are united to Christ Q. What say you of the Consecration of the Chalice A. The same that I said before of the Consecration of the Bread for the Priest in the Person of Christ imitating his actions and words does consecrate the Chalice calling it as Christ did the New Testament unto Remission of sins Q. What say you of its Adoration A. The same also that I said of the Adoration of the holy Host for it is done in the same manner and for the self-same reasons as being the self-same thing under the variety of species or material forms the like we may say of this Elevation and therefore not necessary to be rehearsed here again Q. Sith it is the same in both why is the Consecration and Elevation made apart A. Although the example of our Saviour with his command thereto and the Churches practise in all ages as it plainly appears in all Liturgies and by the Testimony of Councels and Fathers are sufficient to answer you yet to satisfie your curiosity I will endeavour to give you some reasons for it St. Paul having proved the Translation of the Law and Priesthood tells us that Christ has obtained a better Ministery and a better Testament or better promises and again affirms that the first Law was not dedicated without blood and that all things according to the Law were cleansed with blood and without shedding of blood there is no Remission of sins Christ then being to establish the New Law did Dedicate and Consecrate it with his blood and all things thereof as Sacraments and Sacrifices have their effects from Christ's blood wherefore he calls it the blood of the New Testament as Theophilact says in opposition to the Old Law for the Old Testament had blood wherewith both people and book of the Law were sprinkled and again as the Old Testament had immolation of blood so the New Testament Whereof St. Leo gives this reason That shadows might yeild to the body and figures should cease in the presence of verity the antient observance is taken away by the New Sacrament Host passes into Hosts and Blood excludes Blood Christ therefore to make his Law complete did institute this Sacrifice in both species It was not sufficient to his great love and infinite goodness to give his body but he would also give his blood as a more perfect accomplishment and confirmation of his Law and in a more perfect presentation of his Passion For in the Eucharistical action the body is Consecrated apart and the blood apart in memory of the passion wherein the blood was separated from the body St. Paul sayes as often as ye shall eat this Bread and drink the Chalice ye shall shew the death of our Lord this could not be so well represented in one species as in both so that they both together do more fully represent Christ's Death and Passion Whence St. Alexander Pope and Martyr in the year 106. says In the Oblation of the Sacraments which are offered to our Lord in the Solemn Masses the passion of our Lord is to be mixed that the passion of him whose body and blood is represented may be celebrated and this for a particular representation of the blood and water which flowed from our Saviour's side on the Cross Lastly both species are required to correspond with the nature of Christ's Priesthood which as the Psalmist and St. Paul say was according to the Order of Melchisedeck and St Augustine says that he instituted a Sacrifice of his body and blood according to the Order of Melchisedech And St. Cyprian who is more a Priest of the high God than our Lord Jesus Christ who offered Sacrifice to God the Father and offered the very same which Melchisedech had offered that is Bread and Wine to wit his body and blood With them agrees Eusebius saying As he that is Melchisedech who was a Priest of the Gentiles was never seen to have offered any thing but only Wine and Bread when he blessed Abraham so truly first our Lord and Saviour himself then those who came from him the Priests in all Nations fulfilling the spiritual Office of Priesthood according to Ecclesiastical Ordination in Bread and Wine do represent the Mysteries of his body and Salutary blood Epiphanius tells us that the Priesthood of Melchisedech which was before Levi and Aaron was reassumed and now is in the Church from Christ's time Q. As there are two species are there two Sacrifices A. These two species in regard of their signification or rather in their manner of their proper signification may be said to be two Sacraments but in regard of the thing signified or contained therein they make but one Sacrifice for as the Bread and Wine are different things so in a different manner they signifie Christ's body as our food and Christ's blood as our drink and so make the full reflection of our Souls both making but one perfect Sacrament in as much as they contain the same one Christ God and Man in flesh and blood which in substance are equally contained aswell under the species of Bread as under the species of Wine for the substance body and blood is equally in the one and in the other producing the same effect of Grace and Glory In like manner these two species with their double signification do make but one Sacrifice in as much as they signifie one bloody Sacrifice made by Christ on the Cross in the effusion of his blood and separation of his Soul from his Body which is not so expresly signified by one only species and the two Consecrations do not multiply the Sacrifice no more then the daily Oblations which Priests do make in all places of the World For as St. Ambrose says Do not we offer every day surely we do But this Sacrifice is an extract of that for we offer always the self-same and not now one Lamb and
unto us that by the Oblation of his Body and effusion of his Blood alone we must come to receive the effects of celestial Benediction We may here contemplate our Saviour on the Cross or the Oblation which Christ made of himself in the Sacrifice of the Cross for as the Apostle saith the blood of Christ who by the Holy Ghost offered himself unspotted unto God cleanses our Consciences from dead works to serve the living God we are Sanctifyed by the Oblation of the body of Jesus once he offering one Host for our sins and by one Oblation he hath consummated for ever them that are Sanctified for on the Cross he gave a consummate Oblation an absolute and compleat price of our Redemption and Sanctification which Oblation is here represented unto us and therefore with a lively faith and confidence we unite our selves in heart and affection to this Oblation which the Priest here makes We may also call to mind what the Apostle propounds as a Law saying As often as you shall eat this Bread and drink this Chalice you shall shew the death of our Lord. The Priest represents unto us by the Crosses the manifold afflictions and torments of our Saviour and herein particular his dolours and pains in his five senses and five wounds which we ought to have always in our memory for as St. Bernard sayes The daily lecture of a Christian ought to be the remembrance of our Lord's passion Christ always retains in his body the scars and wounds of his passion whereof we shall have a perpetual joy in Heaven Christians then ought to keep them in their heart by a continual remembrance of them here on Earth Christ keeps his wounds in Heaven the Church represents them in the Masse let us keep them in our hearts 9. Of the second Memento Q. What means the Memento here A. This is called the second Memento wherein as in the first Memento we prayed for the living so here the Pirest prayes for the dead according to the ancient custome of the Church in all her Liturgies But we may add that the Church only prayes for such who in this life had the sign of Faith that is who were Baptized and have made profession thereof to their death or at least dyed in the true faith being truly repented for their sins and dying in the state of grace which St. Augustine thus expresses When Sacrifices either of the Altar or of whatsoever Alms are offered for the dead who have been Baptized for those who are very good they are but thanksgivings for those who are not very evil they are propitiations for those who are very evil they are no helps when they are dead whatsoever the living do for them but to whom they are profitable they profit to this that they may have full Remission or that their punishment may be made more tollerable Q. Does he pray for any in particular A. In the same manner as he prayed for the living in the other Memento for whom here he prayes for their eternal rest or the fruition of God in Heaven which with the wise man the Church calls the place of refreshment for delivery from a place of Torments to the place of peace from a place of darkness to a place of light in being perfectly reconciled to God Q. But why does the Church pray for the dead in this place A. It might suffice to say that such is the custome of the Church as appears in all her Liturgies and to question this according to St. Augustin's verdict is insolent madness but to satisfie your curiosity I will give a rational motive if first you call to mind the Article of our Faith concerning the Communion of Saints which extends it self not only to the faithful on Earth but also to the Angels and Saints in Heaven and in some manner to the Souls in purgatory who partake of this Communion by reason of their Faith Devotion and piety in this life for accordingly they are more or less capable to receive the Suffrages and prayers of the living and of this Oblation whence the Church having represented the Communion of them for men who in their several degrees concur to the Oblation of this Sacrifice makes remembrance of those who cannot actively concur thereto but by the mercy of God are capable to receive proportionably to their State the effects of this Sacrifice and therefore after that the Oblation is compleated she makes it for the Dead We may also give another reason for that the Masse is a representation of Christ's passion as in each part has been observed so in this the Church represents Christs descention he being now dead according to another Article of our Creed he descended into Hell that is into Limbo Patrum yea Purgatory it self as many Divines hold to deliver the Holy Fathers and others from the Prisons wherein they were detained For as St. Ireneus sayes Christ descended to them to draw them out and save them In memory whereof the Church prayes here for the delivery or releasement of the Souls in Purgatory by making application of this Sacrafice to them which is all one and to apply unto them the passion and death of Christ Although we may in charity or obligation offer up the whole Masse for the comfort of the dead or for some particular friends yet here is the proper place to do it in union with the prayer of the Church which is more profitable to the Souls in Purgatory and conformable to the Churches institution Here then we may pray for our dead Parents Relations Friends and Benefactors even as we did in the Memento for such living imagining with our selves that such do cry out with 〈◊〉 Have mercy on me have mercy on me at least ye my friends because the hand of our Lord hath touched me 10. Of Nobis quoque Peccatoribus Q. What follows after this praying for the Dead A. The Church having prayed for the living and dead now goes to pray for sinners wherefore the Priest now returns to pray for himself and for all who communicate with him in this Sacrifice under the notion of sinners who in some manner are less capable of the benefit of this Sacrifice for the dead for whom the Church prayes are in state of grace and consequently more apt to receive the effects thereof whereas sinners as such are in an opposite disposition However the Priest here prayes for himself and for all present or rather for all sinners whereof he esteems himself one It is indeed one of the most proper Titles we can give to our selâ—â—s If the Priest or any other present should esteem themselves other wise they should not be worthy of this Holy Sacrament for as St. John sayes If we shall say that we have no sin we seduce our selves and the truth is not in us The Priest then in his own person so acknowledges himself and presumes the same humility to be in all who are there present
and laid it in his own Monument at the which Ceremonies he concludes the Canon saying All honour and glory for ever and ever In beholding the Crosses we may meditate what Christ suffered on the Cross and with Devotion imitate the Priest in his Adoration in the same manner as at the first Elevation and compassionatly knock our Breasts as opening our heart to be his Sepulcher saying we acknowledge that our Sepulchers are old and replenished with the filth of iniquity and sin but thou O Lord who hast put thy self in the hands of the malicious and wicked Jews and fastened thy self to a most ignominious Cross dying in a most loathsome stinking place canst if thou pleasest make it new cleanse and purifie it with confidence in thy mercy we beg that as thou didst dye for sinners so thou wilt have mercy on us and descending from this Cross take possession of our Souls bought with thy most pretious blood SECT IV. Of what occurs in the Masse from the Canon to the Communion 1. Of the Pater Noster Q. WHat says the Priest before the Pater Noster A. He begins this part which is of the Communion whereof all people are invited to be partakers with his word Oremus Let us pray let us now dispose our Souls by prayer for the worthy receiving thereof and because there is no prayer more excellent then that Christ has left us he invites them to say with him the Pater Noster and to move them the more he makes a short preface saying Admonished by wholesome precepts and informed by Divine Institutions we presume to say Our Father c. Wherein first he expresses his Humility with joyned hands and heart intimating thereby that he durst not come to God in such a familiar way as to call him Father or to ask those things of him under that Notion unless Christ had commanded and ordained that we should do it Secondly he propounds most efficacious motives to excite us to this prayer above all others from the Authour who was Christ Jesus himself St. Augustine gives this reason that all Christians ought to exhibite the greatest Reverence to this our Lords prayer because it was made by him who is the Supream Doctor St. Cyprian thus discourses of it What prayer can be more spiritual then that which is given by Christ Jesus to us and what prayer can be a truer prayer before the Father than that which is from the Son and uttered by the mouth of him who is verity it self St. Chrysostome affirms that he who prayes not as Christ has Taught is not Christs Disciple and the Father does not easily hear the prayer which his Son has not dictated for the Father knows his Sons sence and receives not the words which humane Cogitations have invented but those which Christs wisdome has declared St. Cyprian again sayes He who made us to live has taught us to pray that whilst we speak to the Father which his Son hath taught we shall be more easily heard Thirdly by reason of its Contents for as St. Augustine says If you examine all the words of the holy prayers in as much as I judg you shall find nothing but what is contained and included in our Lords prayer and indeed if any one will examine it he shall find that it aims at all good desirable and all evil removeable it is for Temporal Spiritual and Eternal Goods and against all evil past present and to come whence St. Cyprian says There are so many and so great Sacraments briefly collected together and such spiritual copiousness of vertue that nothing is found in our prayers and Orisons which is not comprehended in this Compendium of celestial Doctrine Q. Why is it so short A. He knows best who made it but we may humbly say that as Christ did in a few words comprehend the Law so in his prayer he has included all prayers which in words may be different but in substance may be the same which made St. Ambrose to admire and say O how short is this prayer and yet ful of vertue if I may presume to say it Our Saviour made it so short for the commodity of all Sexes and Ages learned and unlearned that each one might easily learn it and retain it in memory and use it with greater Devotion and Reverence With these and other considerations the Priest goes forward and sayes with a loud voice the Pater Noster Amongst the Grecians all the people did say it with the Priest but Pope Gregory ordained that in the Latin Church the Priest should say it alone and all others in silence may go along with him in saying also the Fater Noster if not in Latin at least in English it was for this end that amongst others Children were taught the Pater Noster in Latin that they might say it with the Priest they having formerly learned the true sence thereof either by their Parents School-masters or Catechisms however all do or may answer Sed libera nos a malo but deliver us from evil Q. Why doth the Priest here uncover the Patten A. The Church in this place begins to discover the Resurrection formerly we have said that the Priest covered the Patten with the Purificatory representing the Apostles hiding themselves and to represent Christs Resurrection the Patten is uncovered intimating that the Apostles upon the Womans warning did go to the Monument and found the Linnen Cloaths removed and laid aside So the Priest takes away the Purificatory or Linnen Cloath off the Patten and layes it aside next the Priest takes up the Patten and holding it in his hand represents Christs Monument which the Disciples saw without his body After this he prays in silence to represent the silence of the holy Women during the time of Christs being in the Grave until he rose again of which St. Luke makes mention saying they prepared Spices and Oyntments and on the Sabbath day they rested according to the Commandement in which time they were all silent During the time of this prayer he holds yet the Patten signifying unto us the admiration of the Maries and Disciples beholding the empty Monument then the prayer being said he signs himself with the Patten to shew that all our hope is in the passion of Christ and kisses it to shew as Durand notes that Christ did formerly upon his Resurrection fulfil the Womens desires for he presently met with them saying All Hail whereupon they took hold of his feet and Adored him neither is it to be doubted but that they kissed his feet And last of all in submissive manner he puts the Patten under the Host that armed with the sign of the Cross he may proceed in the performance of his Sacrifice to which end he uncovers the Chalice to shew the Resurrection more fitly After we have said the Pater noster with the Priest we must apply our minds to the mystery of the Resurrection which is intended by all these Rites and
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