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
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
and Garments purpled with the blood of Christ Jesus enters with fear of unworthiness and sad memory of his Sins and Iniquity which have been the subject of his prayer hitherto yet now he goes to the Altar and with profound Reverence intending thereon to pray for the people thereby giving them assurance that they are reconciled to God Here the faithful may make their intentions to go in spirit along with the Priest in this Holy action and piously with humble Reverence bow their heads to the Altar whereon Christ is to be offered 8. Of the Introit Q. Why doth the Priest go from the middle of the Altar A. The natural reason is to go to the Book which lyes on that side of the Altar there prepared for him but the Mystical reason is that he goes to the right part of the Altar to wit that part which is on his right hand to signifie that the Emanuel promised in the Law was to come to the Jews who then by reason of the Divine Law which they had were on the right part whereas the Gentiles by reason of their Idolatry were on the left Q. What is that the Priest sayes there A. It is called Introit that is entrance or beginning for with this the Priest enters or begins the Masse to which all that is past was but a preparatory Now in saying of this he signs himself with the sign of the Cross making thereby a profession of his Faith and arming himself against the assaults of the Enemy and to shew that what he is to do is to be done in vertue of Christ's Death and Passion Q. What is the Mystical signification of this Introit A. Some do say that it is a Mystical Symbole to raise the hearts of the assistants to Devotion and their voice to devout praises in contemplating of the Mystery of Christ's Incarnation So St. German takes it adding that therefore Gloria Patri c. is then said to give thanks for so great a benefit others will have it to signifie the Prophesies and Predictions of the Prophets and the desires of the Holy Patriarks and Fathers in Limbo expecting the coming of the Messias and to express this the more the Church immediatly adds a representation of their Lamentation and continual Groans and Sighs by the doleful canticle of Kyrie Eleison whose often repetition fitly represents their continual prayer so frequently inculcated in the Holy Scripture Q. What means Kyrie Eleison A. In the Greek Language it signifies as much as Lord have mercy on us as Christe Eleison signifies Christ have mercy on us The Grecians only use Kyrie Eleison The Latins Thrice Kyrie Eleison and Thrice Christe Eleison and again Three times Kyrie Eleison Q. Why is it repeated so many times A. The Grecians do use this Kyrie Eleison very often in their Liturgie in some places they have it Sixteen times together and in other places Twelve times together the Latin Church by Pope Gregorie's Decree uses it only Nine times in manner as is even now declared of this we have the example of the Cananite who cryed out have mercy upon me O Lord and continued crying out the same or such like and in fine Lord help me So the Two blind in the Gospel cryed out Lord have mercy upon us and being rebuked they cryed out the more saying Lord have mercy on us And truly if we may and ought to reiterate our Sighs and Groans for our Sins why not express the same desires in such efficacious and sweet words David in his Psalms maketh such Repetitions We may also say that this Repetition represents unto us the incessant cry of the Church which she pours out for her Children who stand in need of help many of them little regarding their Souls good although they are in continual danger both Spiritually and Corporally whence compassionatly every day and moment she cryes out Lord have mercy upon us Christ have mercy upon us for without thy mercy and goodness they all perish and will be drowned in the water of Iniquity Here we may reflect upon the desires of the Holy Fathers before Christ for the coming of the Messias and rejoyce that he is come to the World and with a vehement desire beg that he would vouchsafe to come to our Souls by his grace that we may be worthy to receive the fruit of this Holy Sacrifice to this joyning with the Priest in this short but efficacious prayer Lord have mercy on us Christ have mercy on us 9. Of the Gloria in Excelsis Q. What means the Gloria in Excelsis A. It is commonly called the Angelical Hymn because it begins with the Song of the Angels at our Saviours Birth declared by St. Luke And suddenly there was with the Angel a multitude of the celestial Army praising God and saying Glory in the Highest to God and in Earth peace to Men of good will the rest was added by the Apostles or by some that immediatly succeeded them and consists in the praises of God Thanksgiving Adorations mixt with Supplications and for the excellency thereof those who understand the Latin should do well to say it with the Priest and those who cannot may say it in English for it savours of great Devotion It may also piously be said in our Prayers in our Holy Meditations on the Birth of our Saviour at any time and especially in order to Thanksgiving Q. What is the Mystical signification of it A. The Church represents to us the Nativity of Christ Jesus in consideration of which great Mystery we sing or say this Hymn of praise and Thanksgiving and here we may note how conveniently the Church has ordered this Hymn in this place of the Masse for on this Mystery all others of the Life Passion Death Resurrection and Ascension depend because the belief of them all does necessarily suppose the true Messias and he that believes this can make no rational doubt of the rest and truly I believe there is no Christian of so mean Devotion but that if he did reflect upon the Mystery it self the manner of the Incarnation the Heavenly action of the Angels he would find an interiour motion of Piety and Devotion St. Chrysostome tells us that this Table that is the Altar Supplyes the place of the Manger let us then in hearing this Angelical Hymn go to the Cribb and there with the Holy Angels or with the blessed Virgin St. Joseph or with the Shepheards or three Kings to adore our new-born Saviour and with Emulation strive to imitate their example or piously associate our selves now to one now to another as Devotion will suggest 10. Of the Collects Q. What doth the Priest after Gloria in excelsis A. When he has done the Gloria c. he kisses the Altar in token of the Peace which is given to us by Christ's Nativity and in Reverence to the Altar whereon Christ is to be Sacrificed and being to make his prayer he turns
to-morrow another but always the self-same Therefore it is one Sacrifice it is one Christ in every place here entire and there entire one body but this which we do is done for a Commemoration of that which was done for we offer not another Sacrifice as the High Priests of the old Law but always the self-same See the Annotations on the 10 of Hebrews where many holy Fathers are cited to this purpose to whom I will add the words of Primasius St. Augustins Scholler The Divinity of the word of God which is every where makes that there are not many Sacrifices but one although it be offered by many and that it is one body which he took out of the Virgins Womb not many bodies even so one Sacrifice not divers as those of the Jews were and Oecumenius on the words Thou art a Priest forever he could not say for ever of that Oblation and Host which was once made to God to wit on the Cross but with respect to the present Sacrifice by whose means Christ does Sacrifice and is Sacrificed who also in the Mystical Supper delivered unto them the manner of this Sacrifice In fine although the species be diverse the actions of the Priests divers the Consecration various yet still it remains that it is the same thing which is offered and the self-same offerer Christ Jesus who did offer it to his Father and by his Priests as his Ministers continually offers it and so will to the end of the World So that as the Mass is an Application of one and the same passion so the Priests by the Ministerial actions do only concur to the same Sacrifice which Christ made at his last Supper Q. Hâ—s not the Elevation of the Chalice some particular signification A. Yes for it represents our Saviour continuing on the Cross but principally the blood and water which by peircing of his side did flow out of his holy Body St Augustine meditating sayes It is not said he strook or wounded but he opened that thereby in a manner the Gate of life might be opened from whence the Sacraments of the Church do flow without which none can enter into true life moreover as it is said before it may fitly represent the separation of Christ's Soul from his Body In spirit we may contemplate with St. Bernard that therefore Christ was wounded that by his visible wound we might see the invisible wound of his love which St. Bernardine piously declares saying It did not suffice our Amorous Jesus for the manifesting of his inebriated love that he had once really shed his blood for us on the Cross unless he should daily shed it for us in the Sacrament it behoves us therefore to raise some acts of love in correspondence to his love We may also contemplate with St. Chrysostome that which is in the Chalice is that which flowed from our Saviours side wher of we are partakers and again As often as we draw neer to the wonderful Chalice we may come as sucking from our Saviours side and say Hail O most pretious blood flowing from the side of our Lord Jesus Christ wash away the foul and filthy stains of all my life past and present Offences cleanse sanctifie and prepare my Soul to thy eternal bliss Amen 8. Of what follows the Elevation Q. What is the Prayer which follows the Elevation A The Church in this Prayer imitates our Saviour for as he did offer up this Sacrifice on the Cross to his Father for the Salvation of mankind so here the Priest immediatly makes an Oblation thereof expressing his intentions which he has in the Oblation of this Holy Sacrifice for continuing or by degrees ascending from the Oblation which formerly he made of Bread and Wine now he makes it of the true body and blood of our Saviour Where we may note that the Priest in this his prayer joyns with the people who are present with him that they may also offer with him and make supplication that the Sacrifice may have the desired effect and praying for all those who are partakers of the holy Altar Q. Why doth the Priest make five Crosses here on the Host and Chalice A. The Church as formerly hath been said ordains the sign of the Cross to be often used in the Masse especially in the Canon both before and after the Consecration but differently The Crosses before are in order to the Consecration as effective by way of Benediction to the matter to wit Bread and Wine but after as only representative or significative to renew in our minds Christs passion The Crosses before as significative do well signifie the several passages of Christ's passion before he was put on the Cross and those which follow signifie what he suffered on the Cross and are consequently applyed thereto in what follows Now in this place the Priest first makes five Crosses to represent the five wounds of Christ hanging on the Cross two in his two hands two in his two feet and one in his side they may also represent the five senses of Christ which at that time had great sufferance for as St. Thomas notes He suffered in all his corporal senses in his touch he was crucified with Nails in his tast he was made to drink Gall and Vineger in his smell he was hanged on a Gibbet in a filthy place of dead Carkesses in his hearing he was provoked by the voice of those who blasphemed and derided him in his sight he suffered in seeing his Mother and beloved Disciples weeping Q. Wherefore are there three only on both Host and Chalice A. The three first are made on both because the terms belong equally to both but in the fourth specification is made of the Bread and in the fifth of the Chalice and so the two last Crosses are made separatly generally speaking it is so that the Crosses are made on both unless the words mention them apart Neither is the conceit to be rejected that will have the two last here made asunder to insinuate the consequence of those Christ's bitter pains which made the separation of his Soul from his Body Q. Why doth the Priest lay his joyned hands on the Altar A. Then proceeding in his prayer or supplication he bows himself to shew the humility of his heart and with joyned hands to commit this action to the Divine providence or thereby to represent the united votes and desires of the faithful present in the same will faith and hope and then inclining as expecting Gods mercy and goodness prayes that God would be propitious to him in this his Oblation and in confidence thereof he kisses the Altar in sign of reconciliation to God by vertue of this Oblation Q. Why then does he make three Crosses more A. He intimates thereby that as Christ had offered on the Cross so from the Cross he did offer his Blood for our Redemption The first Cross is on the Host the second on the Chalice third on himself here signifying
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 thâ— 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