his Church whereto he hath given Authority in his Name to cast out Devils and evil Spirits to heal the sick to remit sins and such like The material cause is sensible and exteriour things applyed by the same Church from the Apostles to spiritual effects which both Testaments do warrant Our Saviour himself giving examples thereof by using Spittle Clay washing with Water curing by the hem of his Garments and giving power to his Disciples to cure the sick with Oyl which they did also by their Napkins yea by their shaddows The formal cause by which such effects are wrought is the Benediction which consists in the Exorcisms and Invocation of God's Name the Exorcism declares the power which is given to Priests The Invocation implores God's concurrence thereto or rather that it may take effect in those who use it the final cause is the manifestation of God's glory and power and the good of our Souls 5. Of Exorcisms Benediction Q. What mean you by Exorcisms A. Exorcism is a Greek word signifying Adjuration which St. Isodore describes thus a word of increpation or rebuke against the unclean Spirits made on those who are possessed or to be Baptized whereby the wicked power of the Devil and his inveterate malice and violent incursions and assaults may be expulsed and driven away and this not only from persons and places but also from any material things used in order to any spiritual effects but principally in Baptism whereof the Holy Fathers make frequent mention specially Justin Martyr Tertullian Basil Cyprian Cyril Chrysostome Ambrose Robanus Augustine and others all grounding themselves on the example of our Saviour who threatned the unclean Spirit commanding him to go forth and again deaf and dumb Spirit I command thee to go out of him St. Paul in like manner I command thee in the Name of Jesus Christ to go out of her the Fourth Councel of Carthage describing the office of the Exorcist sayes Let him when he is ordered take from the Bishops the book of Exorcisms the Bishop saying to him receive and remember and have power to imp se hands on the possessed this Councel was well nigh 1300 years past From hence the Church uses this Exorcism on the Salt and Water to expel the power of the Devil from God's Creatures that by the use of them Christians may be freed from his Attempts and to this end makes prayer to God that by the Invocation of his Holy Name and by vertue of the Holy Cross wherewith the Salt and Water are signed the faithful with Devotion and Faith may apply it for the ends aforesaid and obtain the said effects Q. What mean you by Benediction A. Benediction is diversly taken for God blesses us and we bless God the Benediction we give to God is no other thing then to praise God or to give thanks to him or to sing his glory which is frequent in the Scripture The Benedictions which God gives are his gifts and graces which he imparts to his Creatures for which in the fear of God we make Supplication and Prayer Benediction then here is taken for Prayer to God that he would bless this Salt or Water or any other thing In this manner St. Paul sayes that every Creature is Sanctified by the word of God and Prayer So the Priests in the old Law had power to Sanctifie the People and all things which were required to their Sacrifices and in this manner the Church hath her Priests who by their Ordination have power to bless and Sanctifie such things as are Sacramental or for the spiritual profit of our Souls Q. Why doth the Priest in sprinkling of Holy Water and Christians in takeing it say that of the Psalmist Thou shalt sprinkle me with Hysope c. A. It is the frequent custome of the Church to use words of the Holy Scripture for the Devotion of the faithful in some pious sense although it be not the same with the literal sense of those words and therefore as the Holy Water hath a Mystical signification principally in order to the Soul so she takes these words in a Mystical sense importing the principal effect of the Holy Water which is to purge and cleanse our Souls from sin and sinful affections Now Hysope both for its formal use and Mystical signification may be fitly applyed to this action for it was used nay instituted by God for cleansing from uncleaness to which end they were to dip Hysope in Water with Ashes and to sprinkle all the Tent and all implements and the Men and so be freed from pollution or contagion And again this Hysope dipped in Sparrows blood did serve to cure the Leprosie by being sprinkled therewith Now for its signification it agrees with the effects of Holy Water For as the Physitians hold Hysope hath a certain vertue of purging principally the Lights or Lungs and to mitigate the pains of the Stomach which St. Hierome on the 50 Psalm thus applyes as the Earthly Hysope is apt to cure the Lungs to hinder inflamations or swellings of the wind so man sprinkled with celestial Hysope that is with humility of Heart is purged from all malignity of pride and St. Augustine Hysope saith he is a simple or low Herb purging the Stomach and signifies Christ's humility by which we are cleansed Christians then entring into the Church ought to be sprinkled with this Hysope of Humility that taking the Holy Water with Humility Devotion and compunction they may be cleansed and purged from all pride and vanity that with purity of Heart they may be prepared for the better participation of the Sacrifice and Sacraments SECT IV. Of the Church and Holy things therein 1. Of the Church Q. WHat is the Church A. We may say with grief Deus venerunt Gentes O God the Gentiles are come into thine inheritance for we have not the happiness now to enjoy our Churches and instead of them we are forced to use ordinary Chambers poor Rooms or Corners to Celebrate the Divine Mysteries in So that in writing for the present time I shall omit many things which might be said of material Churches I shall only say that as we have the self same Sacrifice so we ought to have the same Devotion to it in whatsoever place it is Celebrated we honour the Church principally for the Sacrifice and not the Sacrifice for the Church The very want of such Churches might move us to Repentance of our sins which were the true cause of our Desolation and thereby stir up our Hearts to make humble Supplication and fervent Prayer that God out of his infinite mercy would avert his justly provoked wrath from us which can hardly be better done then by devoutly saying the foresaid Psalm which is in the Primer after the Letanies with prayers proper for that end we may also on the other side exalt and raise up our Hearts in contemplating the primitive times when the first Christians by reason of great persecutions
the Church praying for St. Peter and it has been the common custome of the Church even from the Apostles time Pope Pelagius 2. affirms it to be manifest that those are separated and divided from the whole World who through dissention do not remember the Apostolical Bishop in the Mystery that is in the Masse according to the received Custome Alcuinus gives this reason for it to wit that the Vnion of Charity and Faith of the members with the visible head of the visible Church may be presented to God Thirdly For the Bishop of the place if there be any for so St. Paul commands us to remember our Prelates Fourthly For all true believers in general and especially for those who labour for the advancement of the Catholick Faith for all Ecclesiastical Orders and Ministers and Preachers of God's Word For all who labour for the Conversion of Souls for all those who out of their liberality and charity do contribute to the maintenance of the Clergy and Mission and principally for the Conversion of our Countrey Q. Does he not pray for the King A. He may and ought to pray for the Emperours Kings Princes or States under whose Dominion he lives So St. Paul bids us to pray for all Men for Kings and all that are in preeminence yea although they be not true Members of the Church for there were no Christian Kings in St. Paul's time St. Chrysostome gives reasons in the First to follow Christ's command pray for them that persecute you Secondly That such Princes may become more favourable to Catholicks Thirdly That God would direct them in their Government that in Peace and Justice they may rule their Subjects Our Saviour commends this manner of praying by the prayer which a little before his passion he made Jesus lifting up his eyes to Heaven said Father glorifie thy Son that thy Son may glorifie thee that is that his passion might take effect for the Redemption of mankind and be made glorious before the whole World which would redound to the glory of God the Father Secondly He prayes for his Apostles and Disciples saying Holy Father keep them in my name that is conserve them in Faith Grace and Concord by thy omnipotent Power and Wisdome that they may be consenting in one Will and Spirit and Union of charity He prayes also that his Father would preserve them from all evil that is from Sin or what might draw to Sin from the Assaults and Temptations of the Devil and from all their Enemies both Spiritual and Temporal Then continuing his Prayer he said Holy Father Sanctifie them in truth that is Sanctifie and make them holy in their Dignity and calling to the Ministery of the Word according to truth and verity Thirdly He said and not only for them do I pray but also or those who by their word shall believe in me that they be all one in the Union of Faith and Charity agreeing in one Church and making one Flock or united as Members of the same Body in Christ Jesus Loe here Christ going to his passion prayes for the whole Church for the Prelates and Pastours thereof and generally for all Believers as here in imitation of Him the Priest does And it is our duty to pray for all here specified for we ought to pray for the Church which uncessantly prayes for us we ought also to pray for our Pastours who are vigilant over us duty requires it at all times and particularly in this palce our holy Mother the Church challenges it We are also to pray for our King according to that of Esdras let us offer Oblations to the God of Heaven and pray for the life of the King and of his Children or that of Baruch pray ye for the life of Nebuchadnezzar the King of Babylon and for the life of Balthasur his Son that their dayes may be as the dayes of Heaven upon the Earth and that the Lord give us strength and illuminate our eyes that we may live under the shadow of Nabuchadonozor the King of Babylon and under the shadow of Balthasar his Son and may serve them many dayes and may find grace in their sight If the Jews did so devoutly pray for the Kings under whose subjection they then lived by much more reason ought we Christians to pray for the lives of our natural King Queen and their Children or that they may have Children that their lives may be long on the Earth and that God would so inspire them that we may live securely under their shadow and protection serving them according to the duty of Loyal Subjects Thirdly We ought to pray for our Kingdom or Countrey for if the Prophet Jeremy advised the Israelites to seek the peace of the City to which God had transported them and to pray for it to our Lord giving a reason because in the peace thereof there shall be peace to you With more reason we Christians ought to pray for our native Countrey City or place of abode because the peace thereof is our peace their good is our good whence we pray for it in times of Necessity Wars Famine Sickness and such like Lastly We ought to pray for all as true Christians as they pray for us St. James advises us to pray one for another which is here to be done in a more particular manner according to the intention of the Church by vertue of the Communion of Saints St. Ambrose assures us that whilst each particular prayes for all all also pray for every one the benefit which arises thereby is that the prayer of each one acquires the suffrages of all and each one of the whole Catholick Church 3. Of the first Memento Q. What means this Memento A. The Priest having made mention of the general things or Persons and for whom he ought alwayes to pray descends now into particulars and First Prayes for those whose names he specifies Secondly For all who are present at his Masse Thirdly For those who do offer this Sacrifice with him Fourthly For their Friends Fifthly For their Intentions Q. Who be those he specifies A. Ordinarily he specifies by name or intention those for whom in particular he applyes his Masse or those to whom he has a particular Obligation as for his Parents Patrons or such like on whom he has some special dependence or from whom he receives some spiritual benefit or temporal sustenance maintenance or charity which is or ought to be observed by Missioners who for the most part live upon such Charity and Almes Q. Why does he pray for all present A The Church requires this of him as a part of his Function for it is his office to pray for the People for God ordained in the Law that the Priest at the Altar should pray for himself and for the People and therefore here the Priest prayes for all that are present at Masse It was the office of Aaron's Priests to pray for the multitude and by their prayers God was
but were in God's possession Or as St. Hierome sayes to signifie that they were to offer to God a high egregious principal and chief thing which therefore was to be elevated and offered to God in Solemn Rite Now in the Catholick Church this elevation is made for three motives First As it is a circumstance agreeable to the Oblation of the Masse Secondly In as much as it concerns our proper interest in this Sacrifice Thirdly In as much as it is a Representation of Christ's Elevation on the Cross The Consecration being made our Oblation is perfected by this Elevation as a circumstance making it complete St. Bonaventure makes a pious contemplation thereon saying that in the Elevation the Sacred Host is shewed to God the Father to obtain the grace we have lost by our sins as if the Priest should say O Heavenly Father we have sinned and provoked thy wrath but now behold the face of Christ thy Son whom we present to thee and who has provoked thee from anger to mercy and turning to the Angels in the name of all present he sayes O yee Angelical Spirits who are here present be yee witnesses that eternal life is our right and to confirm this we Elevate our priviledge that is Christ who suffered for us 2. Hugo a S. Victore tells us that when we come to Christ's words the Priest lifts on high both that is the Holy Host and Chalice signifying this meat and this drink to be more excellent than all other for it is the most excellent of all Sacraments St. Bonaventure again sayes that the Priest shews it to the People as if he should say ye have formerly seen Bread on the Altar but now after the Consecration behold ye the true body of Christ If God then could so powerfully make such a mutation he is also powerful to change us from sin to grace and afterwards to glory and again O ye faithful Christians rejoyce and behold for this is the celestial gift which our most bountiful King of Heaven has sent us that we may be filled with all grace and benediction and in another place Behold he whom the whole world cannot contain is our captive Durand amongst other reasons gives this that all present may see behold and ask whatsoever is good for their Souls 3. The last thing signified and principally intended in the Elevation is consequent to what hath been said of our Saviours being laid and nailed on the Cross for this Ceremony represents him now elevated on the Cross which made Honorius to say that it was as if Christ were then elevated on the Cross and immolated again St. Bonaventure sayes The Priest elevates the Host as if he should say to sinners or to all Christians Behold the Son of God stretched and elevated on the Gibbet of the Cross Q. Why is the little Bell rung A. To make all present attentive to the Sacred action calling them away from all other cogitations and putting them in mind of their duty to wit that they ought to prostrate and adore and with the eyes of faith behold their Lord and God elevated on the Cross for their Redemption For as St. Bernardine sayes in one of his Sermons When the most Holy Sacrament is elevated in the Masse every one is bound to three things 1. To withdraw his eyes from vain yea from all other things 2. To turn his eyes to the consecrated Host 3. To adhere totally with his whole mind with his whole endeavour by Devotion to Christ in this Holy Sacrament we may also say that it was so ordained that all persons who in great Assemblies could not see the Priest's actions or perhaps were otherwise distracted or detained in their private prayers might know that they are to adore and behold our Saviour thus elevated Q Why are Tapers or Candles then lighted A. These Tapers do fitly represent the interiour Devotion or rather disposition of those who are present for our Holy Mother the Church by them admonisheth us to prepare and dispose our selves with such vertues as are necessary to the worthy receiving of our Saviour now come to us in the holy Eucharist representing unto us Faith by the light Charity by the fire or heat Hope by the flame which ascends on high and to manifest that we are Children of the true light of Christ Jesus The light also is an Emblem of Innocency and purity and therefore intimates that we ought to come to this Sacred mystery in innocency of life and purity of mind that so in spirit and truth we may adore and honour our God whereof these Tapers are external signs Q. Why do many knock their Breasts at the Elevation A. First In conformity to the act of Admiration so when we hear any strange thing men knock their Breasts now here as the Psalmist sayes God has made a memory of his wonderful works our Lord indeed is marvellous in all his works but in none so much as in this wherefore with great Reason we admire his infinite goodness and love whilst he has so humbled himself not only to become Man but also Man's food to make him God and so to exalt him above the Angels 2. It is a natural sign of sorrow and grief as daily experience manifests Since then in the elevation there is presented unto us the most dolorous object to wit Christ suffering on the Cross no marvel that Devout Christians who have a feeling compassion of his dolours should knock their breasts as manifesting their interiour sorrow Lastly many do it upon Reflection that they by their sins have been the cause of Christ's sufferance or on their unworthiness worthiness of so great a good or as our St. Bernardine sayes we knock our breasts at the elevation of Christ's body in which true and entire pennance is declared and in this we imitate the Devout multitude who were present at Christ's passion and when they saw the things that were done they returned knocking their breasts Eusebius Emissenus will teach us to make Three actions in this time of the Elevation 1. By faith to behold honour and admire the Body and Blood of our Lord for we at that time make acts of Faith saying in heart I believe thou art true God and Man since thou hast so declared by thy word and therefore say with the Centurion Indeed thou art the Son of God 2. We ought to exhibit all Honour and Adoration to him who hath so humbled himself in so mean a form to come to us 3. We may admire the great goodness of God in this Sacrament Surely if the people did marvel and glorifie God saying that they never had seen the like we may marvel and glorifie God for the like favour never was seen and greater there cannot be Moreover such ought our affections to be at this time as if we were present at Christ's passion seeing him hanging on the Cross sweetly beholding us from the Throne of his Cross and crying out O all