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A52184 The liturgical-discourse of the holy sacrifice of the masse by omission of controversial questions; abridged and accommodated to the pious use of devout Christians in hearing masse, by A.F. the authour of the same at the instance of some devout friends. Angelus à Sancto Francisco, 1601-1678. 1675 (1675) Wing M938; ESTC R217659 145,436 447

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passion and hid themselves nevertheless there remains a little part uncovered which represents our Blessed Dady and St. John Evangelist who never left our Saviour but continued with him even to the Cross These Ceremonies duly considered may move our Souls to Devotion and make a good preparation for the better attention to the following mysteries we may do well here to joyn our prayers to the prayer which our Saviour made in the Garden and in union thereof to offer up our selves to God with a purpose never to separate our selves from him but to follow him even to the Cross 3. Of what occurs in the Oblation of the Chalice Q. Why doth the Priest take the Chalice A. He takes the Chalice to prepare the Wine for the other Oblation wherein he represents our Saviour accepting of the Chalice of his passion for when he had said Father if it be possible let this Chalice pass from me he adds nevertheless not as I will but as you as if he should say since it is thy will O Father that I should drink this Chalice I submit my self to thy will In conformity to this the Priest puts Wine and Water into the Chalice Q. Why doth he mingle Water with the Wine A The Church has alwayes done so and it is generally held to be an Apostolical Tradition and many are of opinion that our Saviour himself in his last Supper did mingle Water with his Wine So St. Clement expresly declares Pope Alexander Anno 106. tells us That in the Sacrifice of the Masse only Bread and Wine mixt with Water is to be offered In the Chalice of our Lord neither Wine alone nor Water alone ought to be offered but both mixed for we read that both did flow from Christ's side in his passion St. Cyprian gives a mystical reason for it When the Water is mingled with the Wine in the Chalice the people are united to Christ Jesus and the multitude as believers are united together and joyned to him in whom they believe This mixture or conjunction of Water and Wine in our Lord's Chalice is so done that this conjunction cannot be separated to signifie that nothing can separate the Church from Christ afterward he sayes Water cannot be offered alone nor Wine alone for if any one offers Wine alone the Blood of Jesus Christ begins to be without us and if Water alone the people begin to be without Christ but when the one and the other be mingled and by a confused mixture or union they are blended together then the Spiritual and Heavenly Sacrament is perfect So that the mixture of Wine and Water is an express Symbole of the union which Christians have with Christ in this Sacrament which is the fruit principally intended in this Sacrifice This mixture also assures us that Christ is united to us and we to him by this Eucharistical Sacrifice intimating that our Salvation cannot be without the participation of Christ's blood nor the effusion or offering of his blood without our Salvation Q. Why doth the Priest bless the Water and not the Wine A. Because the Wine as is said doth signifie him who needs no Blessing and the Water the People who stand in need of Benediction and therefore the Priest Blesses the people in the Water for a disposition to the union which by this Sacrifice we are to make to Christ In the Masses for the dead this Benediction is not given for the Souls in Purgatory are in the state of grace Q. Why doth the Priest put so little Water A. That it may the sooner be converted into Wine for it is convenient that the Water be converted into Wine and not the Wine into Water to signifie that we are to convert our selves to Christ and that the Church or People ought to be incorporated unto him Pope Honorius esteemed it a great abuse to do otherwise for the People represented by the Water are in no way to be equalized or compared to Christ repressed by the Wine Q. What doth he after the Oblation of the Chalice A. He sets down the Chalice on the Corporal with the Host and then devoutly prayes that God would accept this Sacrifice and withall begs that the Holy Ghost would Sanctifie these things ordained for the Sacrifice and still in making the sign of the Cross he shews that what he asks is expected by vertue of the Holy Cross and passion In consideration of these Ceremonies we may principally insist in the contemplation of the mixture of Water with Wine or rather the union of our Souls to Christ as it represents for it is one of the principal effects of the Eucharist of which Christ said He that eats my flesh and drinks my blood abides in me and I in him We may also consider the pious intention of the Church which in this Ceremony manifests her intention of uniting us by this Sacrifice to God in perfect love and to our neighbours to the end that being united as Members of Christ to the Priest in the whole course of the Masse 4. Of that which follows after the Oblation to the Preface Q. Why doth the Priest go then to the right end of the Altar A. He goes to wash the tops of his fingers because then such washing is undecent to be done before the Altar he goes to the end of the Altar where the Water is prepared for him Durand gives a mystical reason for it saying He washeth alwayes at the right end of the Altar the right signifies Prosperity as the left Adversity now we offend oftner in Prosperity than in Adversity according to that of the Psalmist A Thousand shall fall on this side to wit the left and Ten Thousand on thy right hand Q. Why doth he wash the tops of his fingers A. Lest any Crum or particle of the Host or any other thing might stick to his fingers to wit his thumb and his fore-finger wherewith only he touches the blessed Sacrament at the Consecration This is held to be an Apostolical Tradition whereof St. Denis gives this signification saying The washing is used to the tops or extreme parts of the fingers before the most Holy signs is observed as if it were before Christ beholding our most hidden thoughts c. For those who come to the most Holy Sacrifice ought to be expiated or cleansed from all imperfections in as much as they can St. Clement sayes that it is done to shew the necessary purity of the Soul and that this Sacrifice ought to be performed with all purity of Body and mind And St. Germane teaches that The Priest is admonished thereby to wash his Conscience with tears of Repentance And blessed Albert sayes that The Priest wants an ampler washing for venial Sins and reliques of iniquity We in seeing it may consider what purity of Soul and Body is required in those who come to this Sacrifice especially to the Holy Communion and thereby endeavour to cleanse our Souls with the Water of contrition and wipe
generally speaking it is strange that we should be so amorous and careful of temporal things that we cannot spare some time for spiritual things we can find time to feed our bodies for the most part with excess and yet we cannot allow some time to feed our Souls 9. Of the taking of the Chalice Q. How does the Priest take the Chalice A. The Priest having meditated a while on the holy Sacrament now received goes forward to accomplish the holy Sacrifice kneeling down to adore the blood of our Lord and taking the Chalice with prayer suitable in the same manner as he did with the holy Host he signs him with it importing as much as if he should say the blood of our Lord Jesus Christ which is the fountain and laver of our Sanctification the price of our Redemption and reparation shed on the Cross keep my Soul in security against all my Enemies and bring me to life everlasting whilst he is doing this we may say Hail sacred Blood for us still flowing To shew th● price of our Redemption Wash us from our sins always abounding And cleanse us by Christs bitter Passion Q. Why does the Priest after this take Wine A. Such is the Reverence which the Church bears to this holy Sacrament that she ordains this taking of Wine after the Communion of the Chalice lest any drops should remain in the Chalice as also to cleanse it after the holy species Q. Why does the Priest go to the corner of the Altar A. As he took Wine to cleanse the Chalice so now out of Reverence to the Altar where our Saviour was before offered he goes to the end of the Altar there to wash the tops of his fingers which had touched the Blessed Sacrament lest any remnant or particle of the Host should remain on them and also because it were unbeseeming that those fingers should touch any other thing before they were washed so that this Ceremony is rather for Decency than Mystery Q. But why does he do it with Wine and Water A. There is no necessity of both either may suffice but the Church uses both and not without Mystery for the Priest having received the holy Eucharist is to be washed with Water and Wine that is with spiritual exultation and joy signified by the Wine and compunction of our Saviours passion signified by the Water for this Sacrifice has a mixture of joy and sorrow of joy for the holy Eucharist of sorrow in regard of the passion represented therein of joy for the coming of our Saviour in so merciful profitable and most loving manner of sorrow for our sins which have been the cause of Christs so great Torment Dolours and Death on the Cross As therefore both those Mysteries are represented in the Masse and both concur to our Salvation so the joyning of Wine and Water in this action signifies the affections of the mind should correspond to what they signifie SECT V. Of what follows to the end of the Masse 1. Of the Versicle which is commonly called Communion Q. WHat does the Priest say after he has Communicated A. He sayes a verse most commonly out of the Psalms or other places of the holy Scripture proper for the time or Feasts in the same manner ordinarily conformable to the verse before the Offertory in correspondence also to the Subject and is commonly called Communion because it is sung or said immediately after the distribution of the blessed Sacrament when all do joyn together to praise God and to give thanks to his Divine Majesty for so great a benefit Some have noted that in St. Ambrose his time the Priest did say Simeons Canticle Now thou doest dismiss thy servant O Lord according to thy word in peace because mine eyes have seen thy Salvation which thou hast prepared before the face of all People a light to the Revelation of the Gentils and the glory of thy People Israel which is very proper for this place and may be said with Devotion by all present especially by those who have received the holy Eucharist Q. What does it represent here A. In order to the Eucharist it may well represent Christ's action after his last Supper which he ended with a Hymn The Arabick Text sayes They give praise to God for this Hymn was of Thanksgiving and praise to God Whence St. Clement sayes Having received Christs body and blood we give thanks to him who has made us worthy to receive his holy Mysteries and we ask that they be made to us not unto judgment but unto Salvation for the profit of our Soul and Body for the conservation of Piety unto Remission of sins and for the life of the World to come from hence we may gather that all which follows in the Masse tends to thanksgiving and prayer for the benefit and effects of the Masse Mystically as Pope Innocent 3. sayes it is a Symbole of joy representing the Apostles joy in seeing Christs Resurrection The Text says They were glad when they saw our Lord It may also be said to represent the joy of our holy Mother the Church in seeing her children fed with the Flesh and blood of her Spouse Christ Jesus whereby their pious desires are satisfied and they nourished with that celestial Viand which will bring them to the celestial joyes We may imitate the Apostles in their joy for Christs Resurrection for if they were glad to see Jesus and the Bethlemites when they saw the Ark we have seen in this Sacrifice of the Masse that which was represented by the Ark Christ Jesus himself who is offered for us in this Mystical manner we have therefore all reason to praise and glorifie our God who comes to make his abode with us those who have communicated have particular reason to rejoyce that he is risen in their Souls and hath given them a certain pledge of future glory Q. Why does the Priest say this at the right end of the Altar A. Because the Missal is brought to that side to end the Masse where it was begun and as before the reading of the Gospel the Missal was removed from thence to shew the Apostles going to preach Gods word to the Gentils forsaking the Jews who were obstinate and rejected Christs Law So now in the end of the Masse the Missal is brought back again to intimate unto us that in the end of the World the Jews shall receive true faith and be united to Christs Flock In this Ceremony therefore the Church represents the infinite mercy of God who notwithstanding the Jews great malice obdurateness and hardness of heart never ceaseth by his Ministers to call them and to shew the immensity of his goodness and clemency before the day of judgment by a miraculous hand as by force he will convert them The Church also groans sighs and prayes for the Conversion of all Nations expecting the fulness of them that is the Jews who at that time are to be converted when both Jews and