the Gospel for going from the right side of the Altar and coming to the middle he humbly makes prayer that he may worthily and competently denounce the Gospel with a clean heart Thirdly When he is come to the Book he Solemnly pronounces Dominus vobiscum to give us notice that he is now to read the words of God and to move our attention because our Lord by his word is with us and to make us more decile and apt to give ear to the good Tydings brought unto us of the Kingdom of Heaven and for our instruction he names the Evangelist from whom the Gospel is taken and in saying it signs the Book with the sign of the Cross to signifie that the Gospel contains the work of our Redemption or that by the Cross we have received the benefit of the Evangelical Doctrine Fourthly The Priest also signs his forehead mouth and breast with the same sign of the Cross on his forehead to manifest his faith on his mouth and his breast to intimate the charity or love of his heart by signing his forehead he recalls his memory from all other things by signing his mouth he expells all other thoughts from his heart from whence the mouth speaks by signing his breast he purifies by vertue of the Cross the affections of his will Again he imprints the Cross on his forehead to shew that he is not ashamed to profess the Gospel but would have all to know that he is a servant of Christ Jesus and a lover of the Cross he also seals his mouth or lips mentally saying with the Psalmist I will confess to our Lord exceedingly with my mouth and in the midst of many I will praise him in declaring his Holy Gospel and lastly he signs his breast to declare that what he professes and declares with his mouth that he believes in Heart and Soul Fifthly We may consider how Reverently the Priest standeth before the Book with joyned hands bowing his Head in the beginning and end as also at the Holy name of Jesus Lastly he kisses the Missal in token of Reverence to Gods word or as a gage o promise of the observance thereof and then briefly prayes that the Evangelical words may take effect in his Soul In all which we may see the great Reverence that the Church of God has alwayes had to the Holy Scriptures Q. But what are we to do then A. Standing devoutly as is said before we receive the Priest's Salutation answering Et cum spiritu tuo intimating that they are attentive to what he is to read and when he sayes Sequentia Sancti Evangelij c. We make Reverence by bended knee or bowed head or both towards the Altar and with a joyful and grateful acclamation say Gloria tibi Domine Glory be unto thee O Lord signing our selves after the example of the Priest and for the same consideration on the forehead mouth and breast of which we have now spoken all which we may apply to our selves and in like manner bow at the Sacred name of Jesus When the Priest has ended the Gospel we say Laus tibi Christe Praise be to thee O Christ to give thanks and praise to Christ who revealed this his word unto us and with humble submission and bended knee as in the beginning in like manner signing our selves on the forehead professing our selves to be ready to perform what is declared unto us on the mouth making it known to others and on the breast to conserve and keep what they have learned and heard in their hearts and minds We may reflect on the great happiness of those who heard our Saviour Preaching and Teaching the People and imitate the example of these who followed him and glorified him in all his works We may also call to mind Christ's sentence Every one that heareth these my words and doth them shall be likened to a wise man that built his House upon a Rock and every one that heareth these my words and doth them not shall be like a foolish man that built his House upon the Sand and then remember the words of St. Paul That we ought to observe those things which we hear Note here what is said concerning the reading of the Epistle and apply it to the Gospel 14. Of the Creed Q. What means the Creed A. We English have taken this word Creed from the Latin word Credo which is the first word and signifies I believe and is commonly called the Symbole of our Faith St. Denis terms it a Signal or token of our Faith and Piety Optatus an Vniversal character of our Faith whereby as St. Ambrose sayes we are known to be Catholicks St. Ireneus calls it the Rule of Faith and Verity the Rule whereby we are regulated in our belief To omit others I will conclude with St. Leo It is a brief and perfect confession of our Faith which is signed by so many sentences of the Twelve Apostles and so well composed by Divine power that with this Sword alone all the opinions of Hereticks are cut up Q. Why is it said in the Masse A. The Gospel is the Code of Christ's Law and the Creed is an Abridgment thereof or a short Declaration of our belief thereto The Gospel is a publick Proclamation or Declaration of Christ's Doctrine and the Creed is an acceptance thereof by which we manifest with heart and mouth that we profess and confess that Doctrine and Law of Jesus Christ and is congruously said in this place for besides that it is a profession of our Faith which is required to the better performance of the Sacrifice which the Holy Fathers commonly call the Mystery of Faith it is also a Hymn of Divine praise wherein with heart and mouth we give thanks to God for the benefits we have received by his Holy Gospel Durand sayes that the Creed doth aptly follow the Gospel to shew that we receive the Evangelical word or Preaching which we manifest by effect The Symbole after the Gospel Faith after Preaching according to the words of St. John when he spoke these words many believed in him Finally as the Gospel does signifie Christ's Preaching and Teaching so the Creed doth represent the Conversion of the World to the Faith of Christ Jesus Q. Do the People stand or kneel at the Creed A. Durand affirms that all ought to stand because it is all one with the Gospel or the principal heads of the Gospel certainly there is as much reason for standing at the Creed in the Masse as at Benedictus Magnificat nunc Dimittis as the general custome of the Church Teaches us in the Divine Office as also at the Te Deum and at St. Athanasius his Creed which are but Canticles of praise as professions of our Faith Moreover this posture of standing shews a promptitude and readiness of mind to put in execution what is propounded in the Creed which is Mystically commended unto us by St. Paul Stand therefore having your Loyns girded
hear the Instructions of the Apostles as a disposition to the light of the Gospel or as St. Justine Martyr sayes to the end that the Excellency of the Gospel may be better known Q. What is the Mystical signification thereof A. It signifies the written Law which went before that of Grace or the Preaching of St. John Baptist before the Preaching of our Saviour or the labours of the Apostles in Converting the Gentiles In this we may also consider our Vocation to the light of Faith and give thanks to God as the Apostle sayes for his inestimable gift in sending his Prophets Apostles and their Successours to teach us the way of Salvation that in the end we may with heart and affection say Deo gratias thanks be to God Which saying St. Augustine did so much esteem that he sayes what better thing can we bear in mind or utter from the mouth or express with Pen than Deo gratias nothing can be said more briefly nor heard more joyfully nothing understood that is greater or done more fruitfully than Deo gratias Thanks be to God who has enriched us with the true faith of Christ Jesus Q. Since the Epistle is for our Instruction why is it not in the vulgar Tongue A. Those who understand the Latin Tongue may piously attend to the Contents thereof Those who do not and can read may find them as also the Gospels in the latter end of the Rhemish Testament and do well to read them over night especially in the Eves of Sundayes and Holidayes or in the mornings before they come to Masse or if they please at Masse as I have seen some Catholicks to do There are also extant in our vulgar Language books containing expositions of the Epistles and Gospels of the whole year which read over night may much conduce to the encrease of Devotion and Piety Those who cannot read may learn of those who can instruct them and attend to Sermons which are commonly made for their explication however as I formerly have declared the understanding of either of them is not of necessity in order to the Sacrifice and therefore it suffices that they know the Mysteries thereof Where we may note the constancy of the Catholick Church in following the Primitive times when for the Cathecumens or the new Converts or for conversion of Infidels upon Solemn dayes some part of the Scripture was read and Psalms were used with expositions on them as is to be seen in the Homilies and Sermons made by the Holy Fathers for that end now there being no necessity of expositions in order to our faith and Devotion waxing cold the Church contents her self with the continuance of the substantial part remitting the expositions thereof to Sermons and Catechisms in more commodious time nevertheless in some places the Pastours or others for them in high Masses on Sundayes after the Gospel do make such under the name of Prones which our dangerous and fickle time will not permit Let it therefore suffice that we know by the Epistle the Vocation we have received from God to the true faith and fulfilling his Will and Commandements let us give thanks for that so great a benefit with purpose by Gods grace to persevere faithfully in Christ's Law making progress from vertue to vertue intimated by the Gradual which in the next shall be declared 12. Of what follows between the Epistle and the Gospel Q What follows the Epistle A. That which follows ordinarily is called Gradual which for the most part is One or Two verses of the Psalms agreeable to the Office of the day so called from the custome of the Church in Solemn Masses when some of the Quire do ascend to the steps of the Quire towards the Altar but is also properly called a Response or answer to the Epistle for generally speaking they have correspondence to the matter of the Epistle or to the Solemnity of the day if that be of joy the Response is so too if of sadness it is also of sadness Q. What doth the Gradual signifie A. As it is called Gradual it signifieth our ascent from vertue to vertue or our going up by degrees of Humility to higher perfection or rather the ascent we ought to make from the Doctrine of the Prophets and Apostles to the Doctrine of Christ Jesus It may also signifie the joy of the Church for the Conversion of Souls from Idolatry and Judaisme or to see the Doctrine of the Prophets and Apostles in the Conversion of Sinners to see the fruit of their Preaching whereof the Epistle is a Symbole and the Gradual of the fruit the Epistle is the Field sown with good Seed the Gradual the Harvest As a Response it puts us in mind that we ought in word and work to answer or correspond to those things which are propounded in the Epistle And signifies that after St. John Baptist's Preaching represented by the Epistle the Disciples did follow Christ in his Evangelical Doctrine or the Preaching of the Apostles after they were called by Christ in fine it serves as a Declaration of the fruit we receive from the Apostles Doctrine that is to follow Christ Q. What means Alleluja A. Our Devout St. Bernardine calls it Canticum honoris a Cantile of Honour which as it hath a hidden sence in the Hebrew so it was never Translated into any other Language for the Greek Latin Chaldean Syrian Arabian and all Nations of the Earth do retain it Whence St. Jerome and other Interpreters do very seldome Translate it but leave it as they find it in the Hebrew St. Augustine said that no Christian is ignorant that Alleluja is a voice of praise Indeed the word divided imports as much but as connexed together according to the use of the Hebrews it signifies not only praise but praise with joy and gladness beyond what can be expressed in voice in fine this Alleluja is a Sacred and Mystical word which the Church Militant useth in imitation of the Church Triumphant which is said to laud and praise God with Joy and Jubilation and sing Alleluja as we may read in Tobias Chap. 13. and in the Appocalips 19. Now the Church uses this Alleluja in the Masse as corresponding to the foresaid joy she hath in the conversion of the World or to manifest the joy that Christians take in the Solemn Mysteries which is redoubled in Easter time for joy of the Resurrection but from Septuagesima to Easter and some other times she omits it and for the most part has a Tract instead of it Q. What is that Tract A. It is certain verses of the Psalms appropriated to the times and is called a Tract because it is sung in Solemn Masse very leisurely with drawing the words and sillables Innocent 3. gives the reason thereof saying The Tract with the unpleasantness of the Tone and prolixity or drawing of the words does insinuate the miseries of our present time as others say it is a protracted voice of
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
some of our Adversaries will turn this off with an answer like themselves That it is but a Parable if it were so as it is not according to the judgement of all the Fathers and Interpreters of that place can we think that our Saviour would tell us Parables importing lies to conclude the Devils do hear any one who calls upon them and shall we think that the Saints cannot hear us the effects of the daily experience manifests the one and shall we doubt the other hath God given more power to the one than to the other or hath God made the one less able to hear our prayers and less powerful to relieve our Necessities than the other to do us mischief Q. May we say Masses to Saints A. The Church honours God in his Saints and makes memory of them in the Masse but never sayes them to the Saints as the Holy Councel of Trent declares and St. Augustine testifies in many places as also others of the Holy Fathers The Masse then is offered only to God and not to the Saints but well in memory of them as appears in all the Liturgies where the prayers are only to God by their Merits and Prayers 5. Of Holy Water Q. Why doth the Church use Holy Water A. To put us in mind of the preparation we ought to make before Masse lest that in not doing it we irreverently or undevoutly should provoke the Wrath of God and to this end she exhorts and invites each one to make use of it in going into the Church in imitation of our Saviour who washed his Disciples feet before the Institution of this Holy Sacrifice Q. How ancient is the use thereof A. Even from the Apostles for Pope Alexander the Sixth from St. Peter made a general Command for the use of it as being then the custome of the Church And St. Clement tells us that St. Mathew did first institute it he also relates the use and manner of the blessing thereof by him prescribed and such hath been the Custome and Tradition of the Church in all times since Q. For what end was it used A. The foresaid Saint and Pope Alexander sayes we bless Water mingled with Salt for the People that all who are sprinkled therewith may be Sanctified and Purified for if the Ashes of an Heifer being sprinkled did sanctifie and cleanse the People and if the bitterness of the Water was made Holy by the Prophet Elizeus with Salt sprinkled therein by how much more things sanctified by Divine prayers may take away the Barrenness or Corruption of humane things and sanctifie cleanse and purge the polluted and multiply other good things and avert the deceits of the Devil and defend Men from extravagant Phantasies He adds another Argument if we doubt not but that the sick were healed by the touch of our Saviour's Garment how much more by vertue of his words may the Elements divinely hallowed bring health of Body to the weakness of humane Nature Q. Whence did the Church take this Custome A. The Church in the Benediction of Holy Water for the Salt takes example of Elizeus who putting Salt into the bitter Waters made them sweet and useful and for the Water gives this reason because God has ordained the greatest Sacraments in the substance of Water Moreover God commanded that in every Oblation they should offer Salt which Mystically did signifie purity of mind and intention and is an Embleme of Wisdome Prudence and Discretion necessary in all Oblations Salt also according to the Scripture and use of the Gentiles was held as a Symbole of Amity and friendship a Covenant of Salt is for ever before the Lord. In like manner the use of Water was very frequent for the Priests being to enter into the Tabernacle or Temple did wash their hands and feet in the Laver appointed for that end and by this Ceremony were put in mind of what purity of heart was requisite to such Priestly Functions which was a figure of what is now done in the Church wherein such Vessels are placed near the Church doors that every one who goes in or out might use this Holy Water in a more Spiritual way which was also aptly figured by the Waters of Expiation which did Sanctifie and cleanse the polluted Now the Church doth mingle Salt with Water by the Water to put us in mind of our Baptism and by the Salt of the purity and incorruption acquired in the Sacrament so that by both mingled together we may reflect on the Sacraments and of the promises we have made Besides the Water signifies the contrition we ought to have of our Sins and the Salt mortification or penitential Acts which are to accompany such Contrition The Water alone may be said to be Baptismal but with the Salt penitential It doth not suffice us to be washed with Water but we must also be purified and seasoned with the fire of ardent Love The Water cleanses but the Salt preserves the Soul by Water we are born in Christ by Salt we are strengthned in the Holy Ghost finally to omit other Considerations this mixture of Salt and Water fitly representeth the Incarnation by the Salt is represented the Eternal word of the Father by the Water humane nature whereto the word was united Q. What are the effects of Holy Water A. We may gather them out of the Benediction which the Church uses in making it First It is profitable for the Soul and Body Secondly By vertue thereof we are defended from Phantasies and evil Visions c. Thirdly we are protected from the power craft and deceit of the Devil Fourthly It hath vertue to expel and drive away evil Spirits out of the places where we are Fifthly To free us from the Assaults and Temptations of our wicked Enemy Sixthly To expel all evil thoughts and suggestions Seventhly Against Tempests and Lightnings Eighthly To cure Diseases Lastly To take away venial Sins Q Have you any examples of such effects A. Yes very frequently in all Ecclesiastical Histories I will produce some few Baronius recounts that St. Epiphanius tells us that one Joseph a converted Jew did discipate the illusion of his fellow Jews by Holy Water And that Theodoret relates that St. Marcel Bishop did by Holy Water chase away the Devil who hindered the Demolition of a Heathenish Temple St. Hubert by Holy Water did free one from the violent Phantasms of the Enemy St. Chrysostome by it did cure a sick Man St. Quintian did by it cure a whole Family St. Fortunatus did by it cure a broken Thigh of a Goth St. Anselme restored sight to a blind Man St. Malachie did heal a Woman of a Canker St. Addo did by it cure a Lunatick Of this also we have many examples amongst the Converted Indies as also in our own Countrey which many have experienced Q. Whence comes these effects A. The principal and sole efficient cause is the power and will of God who hath left such Ministerial power in
amply declared this that it is needless here to treat of this Subject I will only take notice here that many Councels have determined this matter but especially the Councel of Nice held well nigh Nine hundred years ago where there were 330 Bishops assembled expresly on this Subject This Councel was held in Greece where the opposite Heresie did begin some years before with great contest in those parts whereas the Western Church did alwayes preserve the Worship and use of Images and in three several Councels condemned the Hereticks in the Eastern Church and this was done in Nice in the most solemn manner and with the greatest dispute that ever was seen in any Councel on the opposers side all the reasons imaginable from whence the Hereticks of our times have taken their Arguments on the Catholick defenders side Scriptures Tradition Custome Judgement of the Holy Fathers continual practise of God's Church were alleaged with clear and manifest answers to all contrary Objections whence the Councel unanimously determined the use and Worship of them Q. May we adore them A. We may not adore them but before them or in beholding them we may adore what is represented by them according to the old verse Christ's Picture Worship thou who by the same doest pass Yet Picture Worship not but Christ for whom it pictured was If the Picture be of God we give Divine Worship to him if of Saints we then give a Religious Worship which is due to them for our Worship doth not terminate in the Pictures but in the thing represented The Pictures or Images do serve only as representatives in some manner like the species which falls not under our senses or understanding but in as much as they represent the Objects we have no knowledge of God but by the species which serves only to supply the place of the Object and does not terminate or bound the understanding in its operation so that we know the Object by the species but yet take no notice of the species The object of the senses is the sensible quality which the sense does not perceive but the species in as much as they are representatives of such qualities So it is also in Pictures or Images which by their representative nature being beheld or seen do lead us to the knowledge of the thing represented we may experience this in the Picture of a Person we love when we see the Picture we are moved with a new affection not to the Picture but to the Person it represents Q. Wherefore are they put in Churches A. For many reasons first for Ornament of the Churches which is warranted by the Scriptures where God commanded the Images of Cherubines to be made in the Ark and Salomon put Cherubes in many places of the Temple why then may not Christians place Images in their Churches The Emperour Constantine in all the Churches he built did put Images Pictures and Statues of Christ and his Saints for their Ornament Isodore Pelusiat who lived about the year 440. is so far for it that he sayes the place cannot be said to be a Church which is not adorned with Images It is strange that Men adorn their Houses with prophane Pictures or Images and think that holy Pictures representing Sanctity Piety and Devotion to be Prophanation in the Church Secondly for the instruction and help of the ignorant who by those Images do learn the Mysteries of our Faith as the learned do by Books and Characters which are but as Images St. John Damascene sayes That our Holy Fathers did judge it convenient to set forth the Mysteries of the Passion in Pictures or Images that the unlearned or those who could not read might refresh their Memories thereby VVhence Tharasius Patriark of Constantinople sayes whatsoever the Gospel shews unto us by reading the same is seen by Images whatsoever also Books speak of Holy Martyrs sufferances the self same is signified by Images Letters are but Images of the things signified and Images but Letters for the Ignorant yea to the learned for a more speedy representation Thirdly they serve to move the beholders to Piety and Devotion for naturally we are moved by visible objects to good or evil whence the Church hath alwayes commended though not commanded good Images and strictly forbidden bad ones principally Prophane and Lascivious None who have any Civility will deny but that Lascivious Images Pictures or Statues are dangerous and sure it cannot be evil to have good Images which savour of Piety and if those cause ill dispositions in the mind these may cause good which St. Basile thus declares Historians and Painters do often describe the glorious conflicts and great Deeds of Warlick Men those set them forth by Orations these paint them in Tables both of them have provoked many to Vertue to wit as the one perswades by his moving words so the other draws by his lively representation of the things done by our Saviour and his holy Servants Lastly to omit other reasons these Pictures or Images are placed to put us in mind of the Sanctity of the place wherein none but Holy Pictures are to be permitted and thereby is declared the Reverence of the place and indeed when one comes to a Church adorned as it becomes the House of God especially with Pictures Images and Statues he cannot but adore God to whom all this preparation is made for it has some resemblance of Heaven where God is said to be with his Angels and Saints adoring him with fear and Reverence for here by Faith we believe Christ Jesus God and Man to be really present and we contemplate in Spirit the Angels and Saints accompanying him under the forms of Bread and Wine we see our God and in the Images we see his Angels and Saints 5. Of Tapers or Candles Q. Why does the Church use Candles at Masse A. All Nations Gentils Jews and Christians have alwayes used Lamps Candles or Tapers in the Service of God the custome of the Gentils is manifest in their Histories of the Jews in the first Book of Moses and of the Christians in all ages as the Ecclesiastical Histories do Record and the first who opposed it in the Church was Vigilantius above 1200 years past against whom even in this point the Holy Fathers St. Hierome St. Augustine and St. Paulin did write in defence of the Catholick custome St. Epiphanius and Evodius make mention of it and we may gather that such was the custome of the Church for that our Constantine the Great who built and erected many Churches amongst other his gifts to the Churches did add possessions and Lands for the maintenance of such Lights Lamps and Candles in the Churches I might here alleage Councels and Histories for the use thereof but these may suffice Only I will note that the Office of Acholithus which is one of the Seven Ecclesiastical Orders called also Ceroforarius acknowledged by the Popes Cayus Cornelius and Gelasius all in the primitive times as
their Sins away by Confession Q. What doth the Priest say after in the middle of the Altar A. He continues the Oblation and declares that the Oblation is made in memory of Christ's Passion Resurrection and Ascension which are the great essential mysteries of our Salvation and substance of our justification the passion is our Redemption the Resurrection is our life and the Ascension is our glory Or Christ's passion is the Resurrection of our Souls his Resurrection the Resurrection of our bodies and his Ascension the glorification of both moreover he prayes that this Sacrifice may be accepted for his and the faithful present their Salvation to which end he challenges the prayers and intercession of the Blessed Virgin and all the Saints And this prayer may fitly represent the extension of Christ's Oblation in the Garden for after that our Saviour had made that Oblation to his Father he proceeds to offer himself to the Jews who came to take him and carry him to his passion then he said to his Disciples Arise let us go behold he approaches who shall betray me and St. John sayes He went forth to meet them and lest they should mistake he told them I am he to wit who is to be Sacrificed for the Salvation of man-kind In union of the Priest's continued Oblation we may do well to renew our intentions and joyn our Devotions and prayers invocating the help and intercession of the Blessed Virgin St. John Baptist the Apostles St. Peter and St. Paul that this Holy Sacrifice may be accepted before the face of the Almighty God 5. Of Orate Fratres and the Secreta Q. What means Orate Fratres A. Before I go any further we may note the connexion of this Orate Fratres with the precedent prayer for the Priest having first implored the intercession of the Saints in Heaven that his Oblation may be the more acceptable to God turns himself to the People to crave their assistance to the same effect and as sealing his vows and desires with a kiss of the Altar he sayes Orate Fratres Brethren pray that mine and your Sacrifice may be acceptable before God the Father Almighty In which the Priest as diffident of his own merits and knowing that he is corrupted with infirmities both of nature and sin and withall confiding that the prayers of many are more powerful than any single prayer for as St. Hierome sayes it is impossible that the prayers of many should not be heard He invites all present to joyn with him in this great work saying Orate wherein he gives three motives to wit of Fraternal Charity Interest and Profit First He salutes them under the title of Brethren which in Scripture as also in common use is a word of Unity Love and Friendship for the name Brother intimates a strict-Union and Bond of Love and Friendship Whence in the beginning of the Church Christians did call each other Brothers to wit in Spirit for we are all born in the same Baptism all have the same Father Christ Jesus and the same Mother the Church wherein we ought to live in more love and amity than if we were of the same carnal Parents The Priest then salutes all present as Brethren and Children of Christ and desires them to assist him by joyning their prayers with him according to the Obligation of Christian Charity Secondly In saying mine and your Sacrifice he urges them by their own interest as if he should say this Sacrifice which I am now to make is yours as well as mine for it is offered as well for you as for me Our Saviour said that it is offered for many not for the Priest only but for all It is the same Sacrament the same Grace the same fruit or benefit that you and I may receive by it I am but the Minister the same thing is offered by me and by you The Priest indeed is our Proctor or Mediatour not unlike to him who brings a light or Candel whereof every one present is participant in as full a manner as he that brings it I suppose that the faithful have great confidence in the Priest's prayers especially in this Sacrifice wherein they do very well but to make it more profitable to them they should also joyn their own prayers to the Priests especially here where both are profitable by vertue of the Life-giving Action In so doing they many times reap more grace and spiritual profit than the Priest himself nay it may so happen that he receives little or none at all and yet those may according to their Devotion For the effects of the Masse depend not on the Priest's Goodness or Sanctity but on what is offered the Body and Blood of Christ Jesus in its self undoubtedly acceptable wherefore the Church ordains in this place that the Priest should put them in mind of their duty teaching them to the making of this Oblation and here supposes that they have already done it otherwise it could not be proper to this Sacrifice though for them as for all Christian People our Holy Mother the Church supplyes their intentions Thirdly He expresses the end of this Salutation to be that their Sacrifice be made acceptable to God the Father Almighty for their own profit by which he summons them to pray with him that God would be pleased to accept and receive the Sacrifice for their Souls good and for what they intend in hearing Masse Alcuinus calls this Orate Fratres the union of the Priest's prayers and intentions with the prayers and intentions of the People that as St. Paul sayes with one mind and with one mouth we may glorifie God and the Father of our Lord Jesus Christ Q. What is the answer to this A. A very pious and short prayer Our Lord receive this Sacrifice from your hands to the glory and praise of his Holy Name for our profit and for the good of all his Holy Church In which prayer is the correspondency to the Priest's invitation For First We pray that the Sacrifice may be acceptable by the Priest's Ministery which is all one and from thy hands Secondly That the Sacrifice may be to God's glory and praise which is principally intended therein according to that of St. Paul Do all things to the glory of God especially in Sacrifices Thirdly That it may be for our profit spiritually and temporally And Lastly That it may be for the benefit of all Christians yea for the whole World Q What does the Priest after this A. Having said Amen praying God that the Peoples prayers may take effect he proceeds saying certain prayers ordained by the Church conformable in number quality or substance to the Prayers or Collects which are said before the Epistle Q. Why are they read in Secret A. The Priest having invited all to pray leaves them in that employment whilst he with Anna the Mother of Samuel speaks to God in heart and only moves his lips his voice not being heard at all or as