mourning mixt with groans and sighs most sutable to the times of pennance and therefore are well said to be the Tears of the Church representing to us the mournful voices of sorrow and lamentation due for our sins and iniquities It may also signifie the desires of the devout Souls lying and sighing after the eternal joyes Q. What is that which is called Prose or Sequence A. The Prose or Sequence is sometimes added to the Gradual as a continuance of the precedent joy or praise The Church uses Three and those are on the Octaves of Easter and Whitsontide and on Corpus Christi day which Two first are ancient but the Third was made by St. Thomas of Aquine Sometimes to the Tract and that only in the Masse for the dead which as the Tract is dolorous and mournful is also conformable In some places or Religious Orders there be more particularly in France whose King Robert out of his piety did compose many which afterward were used in many Churches of France and are to be seen in the Missals printed there our De-burgo will have it to signifie the Gentiles who were first rejected from Gods People and afterwards had good cause of joy and exultation when they were admitted to the grace of the Evangelical Law It comes properly in this place as a preparation to the Gospel which immediatly follows In all these we have abundant matter to imploy our minds during the time that the Priest sayes those Gradual Tracts or Sequences for in them we may consider the great providence and care our God has and alwayes had of our Salvation to this end sending the Prophets to recall his People from their sins and particularly St. John Baptist as a forerunner of Christ to dispose them for the receiving of the true Messias by true repentance of their Sins Secondly We may consider God's great goodness in sending his Apostles and Disciples for the Conversion of the whole World to the Law of Christ Iesus by their Preaching and Evangelical Instructions Thirdly We may acknowledge the great benefits we have received in our calling to the light which Jesus Christ brought to the World and how by God's grace we are delivered from the darkness of Infidelity and Heresie and made Members of the true Catholick Church Fourthly From this we may raise acts of Thanksgiving and praise often with heart and voice repeating Alleluja at least saying it silently with the Priest or in hearing the Alleluja we may lift up our Souls in the Consideration of the Heavenly joyes and in praising God strive to conform our selves to the Angels and Saints in Heaven who continually sing this Alleluja Fifthly We may at the Tract conform our selves to the intentions of the Church in mourning and lamenting for our sins or in a longing desire to aspire after the Celestial Country 13. Of the Gospel Q. What means the Gospel A. The Gospel is some part of the Holy Scripture taken out of the Evangelists which therefore bears the name of Evangelium which signifies good tidings In English we call it Gospel as Gods spell that is Gods word or Letter sent unto us out of these Evangelists The Church takes its several Gospels for the Time or Feasts thereby to shew the Conformity or Correspondence of the Gospel to the Prophets represented in the Epistle which St. Denis thus describes After the reading sayes he of the ancient Law the New Testament is read The Divine and Episcopal Ordination declaring that the Old Testament did foretell the Divine works of Jesus but the New accomplishes them or declares them as done Q. Why is it read in the Masse A. The Church ordains some part of the Gospel to be read for our Instruction to strengthen our Faith animate our hope and inflame our Souls with fervent love and burning affections that so we may be the better prepared to celebrate the Sacred Mystery of Christ's passion and for the greater Reverence of Christ's Sacred words For St. Augustine sayes Amongst all the Divine Authorities contained in the Holy Text the Gospel does most excell what the Law and Prophets did foretell is manifested as done and completed therein St. Hierome calls it the Breviary or compendium of the whole Christian Theologie Doctrine and life The Law and Prophets may be said to be the Gospel vailed but the Gospel is the Law and Prophets revealed St. Anthony of Padua notes That of all other Divine Books we may say of the writers our Lord opened their mouths but of the Gospel our Lord opened his own mouth which also St. Paul testifies saying that diversly and many wayes in times past God speaking to the Fathers in the Prophets last of all in these dayes he hath spoken by his Son He spoke to the Jews by his Servants but to the Gentiles by his Son Wherefore to hear the Gospel is to hear the voice of Christ and we ought to bear as much Reverence to it as if we were hearing Christ himself speaking So St. Basil St. Francis and St. Anthony did esteem it and such is the intent of the Church as appears in the Ceremonies which at this time she useth Q. What are those Ceremonies A. In the First place we may note that the Missal or Masse-Book is removed from the right part of the Altar to the left to signifie that Christ came not to call the just but sinners the right part represents the just and the left sinners or rather as hitherto the Priest did stand at the right part which as is said formerly represents the Jews now he goes to the left part which represents the Gentiles to signifie that the true Worship of God was first amongst the Jews to whom Christ first Preached the Gospel but they rejecting and wilfully refusing it the Disciples had command to carry it to the Gentiles as it is related in the Acts of the Apostles where St. Paul said To you that is to the Jews it behoved us first to speak the word of God but because you repell it behold we turn to the Gentiles This done according to the custome of the Church in all times the faithful present do rise up and stand during the Gospel to signifie their willing mind to receive the Doctrine thereof The Israelites when they heard the Law dictated to them by the Angel stood afar off with fear and Reverence and we Christians do stand to hear Christ's Law with Joy and Humility thereby declaring that we are ready in all obedience to receive and execute what the Gospels dictate unto us Moreover commonly men rise up and stand when they hear any good Tydings and thereby manifest their greediness or willingness to hearken thereto So we stand up with a greedy and fervent mind to hear the Evangelical Tydings of joy and consolation thereby also manifesting our promptitude to fulfill what shall be commanded or commended therein Secondly We may consider with what Humility and Devotion the Priest prepares himself for the reading of
it another obligation for it ordains the Sanctification of the Sunday which is Holy and with sanctity of prayer and praise to be observed whence St. Gregory sayes we ought to rest from all earthly labour and insist in prayer that if we have negligently spent the Six days it may be expiated by prayer on the Sunday St. Clement avers that we can have no excuse before God if we do not come on Sundays to hear Sermons Sacrifice of the Masse and Communion And the Counsel of Forejuliense sayes that we ought first to abstain from all Sin and from all Terrene work and to give our selves to nothing but prayer and have recourse to the Church with great Devotion of mind with charity and love to bless God the Father and with all our hearts to praise him whence the Church willing to provide for the good of Souls hath determined this Act of hearing Masse as being most proper for such days and most profitable for our Souls for we can do nothing more pleasing to God nor wherein God is more delighted and our prayers more assuredly heard Q. Is it good to hear Masse daily A. Yes surely for it is a manifest sign of great indevotion to do only those things which are commanded precepts indeed were made to prevent Sin and may be performed out of a servile fear but good Christians must observe them out of a filial fear which is an effect of love The Child who only fears the Rod is seldome pleasing to his Parents at least deserves not their love and not to hear Masse but on days of Obligation argues great defect of the love of God and want of true Devotion Moreover if we did reflect on the good we lose in not hearing Masse or on our spiritual necessities we would be at least as careful and solicitous to crave help in them as in our corporal necessities nay of superfluities If we feel any Ach Dolour Infirmity or Sickness we are careful to have Plaisters Purgations Section of veins or whatever remedy is requisite no labour no industry no diligence is spared no procrastination or delay is grateful and is not our Soul which is infinitely more to be esteemed in need of help at all times not only on Sundays and Holy days but in each day of the week For though they were Saints yet they have an Emulation of greater vertue and progress in perfection But alas we are sinners and feel the burthen of our Sins our Souls are sick and infirm through the Corruption of out Nature not only prone to sin but are actually infected therewith none are without sin and consequently we stand in need of help daily and hourly have we not then great reason to go more frequently to this health-giving Sacrifice whereby as is said before we may be purged cleansed and spiritually cured Again if there were great Treasures and Riches to be had in any place for all those who should come and take them would any forbear to run to that place sure they would make no delays spare no labour take no rest nothing could hinder them Now in the Masse there is a Treasure of spiritual Riches or Heavenly Benedictions and Celestial gifts more to be valued than the whole World and all its Gold and Silver what stupidity then is it to neglect what we may so easily by the mercy of God obtain In fine do we not daily want mercy and grace or the encrease thereof let us hear Masse daily both are there to be had are we grateful to God as we receive benefits daily so let us thank God daily and we cannot do it in a better place Do we want any thing either in Spirit or in body the Masse is the sure means to obtain it our wants are quotidian it is convenient to seek a quotidian help and remedy Although our Holy Mother the Church doth not command it yet she plainly and piously invites us thereto ordaining that Masse should be said daily that all good Christians might be present thereat and praise God with the Priests the Church doors are open the Priests attend you at the appointed hour the Bells ring to awaken and call us thereto Honorius well said the Church reiterates the Sacrament or Sacrifice daily that those who labour in the Vineyard may be refreshed daily The Holy Council of Trent Sess 13. cap. 2. sayes before Christ was to depart out of this World to his Father he made this Supper wherein he poured forth the Riches of his Divine love towards us which St. Bernard termeth love of loves love which is truly love love drawing love love exceeding all love and our St. Bernardine Furnace of love and in another place he cries out O how viscerous is the charity of Christ O ardent love of his heart O admirable immensitie of so great love O incomprehensible latitude of so great a favour he would be inflamed with so great ardour of love towards our littleness as to bestow on us so abundantly his flesh for meat and his blood for drink as if it did not suffice our amorous Jesus for the shewing of his inebrited love that he did once really shed his sacred blood on the Cross unless he should pour it out for us in the Sacrament Now I believe there is no good Christian so tepid and cold but would with all his heart he had been present there and doth not our faith teach us that the Masse is the same with Christ's Supper which Christ himself continues in the Church and so will do to the end of the World he himself is present he himself is the principal cause of the Holy action and here he gives the same which he gave then there is no difference but in the visibility of the one and the invisibility in the other Faith which ought to command and rule both sense and reason tells us it is so Good God! how is it possible that any Christian can neglect to correspond in some way to this great love which is actually every where offered and presented unto us in the Sacrifice of the Masse he comes daily to seek us and shall we think much to go to him daily Q. My Soul is much comforted in what you have said and I will endeavour to apply my mind to this consideration henceforward but if you please have we no other cause of Devotion A. We read in the Evangelists that many Women did follow Jesus to see his passion and all his acquaintance stood by his Mother and two Maryes and St. John out of their tender love to their Master Our Faith also teaches that this Holy Sacrifice is a renewing of Christ's passion in our memory nay as hath been said before it is the same with the Sacrifice of the Cross and is made in the remembrance of Christ's death and passion shall then our senses be more prevalent than our understanding enlightned by Faith which teaches us that the Masse is a continuation of the same
more especially shine St. Martin did behave himself in the Church with so great Reverence and Devotion that he was never seen to sit there but alwayes to kneel or stand with trembling and pale fear being demanded the cause thereof he answered shall I not fear and tremble knowing that I stand before God St. Gregory Nazianzen relates of his Mother that her veneration to the Churches was so great that her voice was never heard therein but in silence she honoured the Holy Mysteries and that she never turned her back to the Altar nor ever spit in those divine places Q. What say the Holy Fathers of this A. I will only cite some few devout St. Bernardine first occurs who in one of his Sermons sayes Let our entry into the Churches be humble and devout let our abode in them be quiet and acceptable before God pleasing to the beholders which may not only edifie the standers by but also encourage them let us attend in those places to the sacred Solemnities with intent affections and insist in devout prayers let all vain things cease much more filthy and prophane a way with all talk and confabulations Woe woe to the impudence of men for they are confounded with greater shame before men than before God for we are bold to do many things in the sight of God which we would be ashamed to do before men This he learned of his and our Seraphical Father St. Francis whose words are It is a great misery and miserable infirmity that we should regard any thing in this World when we have God so present The whole man may dread the World tremble and Heaven rejoyce when Christ the Son of the living God is on the Altar in the hands of the Priest O admirable altitude O stupendious favour O humble sublinity the Lord our God and the Son of God so humbles himself that for our Salvation he hides himself under the little form of Bread Behold O Brethren God's Humility and pour forth your hearts before him and be ye humbled that so you may be exalted by him It is a Rule which amongst others St. Augustine gives Nothing at all ought to be done in the Oratory Chappel or Church besides the Worship of prayer or singing that our works and mind continually employed may be agreeable to the name of Oratories or place of prayer I will conclude with the words of St. Nilus who with St. James the Apostle in his Liturgie and St. Chrysostome very frequently St. Ambrose and St. Cyril affirms that the Angels are there present with fear and trembling he concludes I write these things that understanding of what dread the Divine Majesty is ye do not remisly neglect the fear of our Lord nor permit any others to talk or mutter in the time of the Oblation that is the Masse nor rashly harken or be moved from becoming gravity or to go up and down with idle and divided divagations Of Intention Q. Is it necessary to have an intention to hear Masse A. There are some who go to hear Masse following their fancies with little or nothing of a rational action for they little consider why wherefore or for what end they come to Masse but do as they see others do or like sheep one follows the other or out of Custome no way reflecting on the spiritual operation necessary to such spiritual and supernatural mysteries Whereas man who is rational ought to work rationally with reason and prudence and first propound the true end of what he is to do directing his intentions thereto and then to consider proportionate means to attain that end and accordingly to frame his actions The first thing therefore required is intention from whence all humane actions have their value or worth or the contrary The intention therefore leads and governs the mind and understanding whence St. Anthony of Padua said well The intention illuminates the knowledge of good works low and mean works done in spirit and right intention become valuable and meritorious but the best works lose their value and esteem where just and good intentions are wanting would we have God to receive that which we do not offer or can we expect to obtain what we never intended to ask such prayers are rather babling and at the best are but abusively called prayers and therefore it is no wonder if they be ineffectual for surely God is not vocis sed cordis auditor It is the devotion and Intention of the Heart which makes our prayer pleasing to God and profitable to our Souls Mellifluous St. Bernard will give us a notable pattern to this our purpose saying Come Intentions Cogitations Wills and Affections all my interiour parts let us ascend to the Mountain That is to the Masse or to the Church where our Lord sees and is seen yee cares Solicitudes Anxieties Dolours Services expect me here that is at the door of the Church with the Ass my body whilst I with the Boy that is with reason and understanding hastning thither after we have Adored we may return unto you for we will return and alas how quickly shall we return When we go to Masse we ought to lay aside all other thoughts and bend all our intentions to what we are then to do Q. How many wayes may one make his Intentions A. The intention may have influence upon our actions actually virtually or habitually Then our intentions are actual when by an application of the mind we actually intend such or such an end of our actions Then virtually when having made first an actual intention we do such or such actions in conformity or in vertue of such a precedent actual intention Then habitually when being accustomed to such and such actions which import such or such intentions we do them without reflection on them For example when I actually intend to go or hear Masse then my intention is actual as likewise to hear it for such and such ends or for remission of my Sins for to obtain grace and such like And when I do what becomes a Christian by vertue of my precedent intention there is a virtual influence on what I do although I do not reflect upon any such intention An example of the third may be of him who is accustomed to give Alms not considering actually what he doth at the present who nevertheless would not give it but for God such a one may be said to have a habitual intention The first to wit actual intention as it importeth a continual intention to the end is proper only to the perfect and such who have obtained that special grace of God who by a perfect abstraction from all earthly things are absorpt in God nevertheless by diligence we may at least frequently renew those actual intentions provided that it be not done with anxiety or trouble of mind to the hindrance of the action we are to do The second that is virtual intention suffices to make our actions pleasing and acceptable to God
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
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
the Offertory 1. Of some Ceremonies before Masse Q. What are the Ceremonies before Masse A. The Priest now Vested with the foresaid Ornaments his thoughts and intentions are wholly Celestial and therefore we must look upon him not as Man but as our Angel sent by our Holy Mother the Church or as an Embassadour in fitting Equipage to mediate our cause before God his Commission and Authority are from Christ Jesus his Patents are undeniably Sealed with the Characters of Christ's words his Credential Letters are enrolled in the Gospel and he is chosen by Christ himself before the Angels that you may not stagger in the belief thereof in his exteriour Vestments he carries the Marks Signs and Trophies of Christ's Victorious Passion whence we may piously contemplate on the Priest going to the Altar representing our Saviour going to Mount-Calvary and there to offer up the same Passion which was then offered for Man-kind In this manner he goeth to the Altar there to offer his intentions of offering the Sacrifice for himself and all there present who may do well to offer with him their intentions of hearing Masse for such and such ends imitating those who as the Evangelists testifie did abide before the Cross seeing all things not leaving Christ until all was done the Priest is now to present the same Passion with application thereof to our Souls Q. Why does he after return from the Altar A. When he comes from the Altar we may imagine that he retires from thence in consideration of his own unworthiness sin and iniquity and with-draws to make first his Confession whereto he requires the help of all present or rather to joyn himself with them that by mutual prayers they may ask pardon of Almighty God and be united in their intentions that with pure and joyned hearts they may offer this Sacrifice to God Now the Priest thus standing in a competent distance from the Altar where he is to make his Confession imitates the Publican who standing a far off as not daring to lift up his eyes towards Heaven but knocked his breast saying God be merciful to me a Sinner and in effect sayes with Esdreas My Lord I am confounded and ashamed to lift up my face to thee because our iniquities are multiplyed over our Head and our Sins are grown even to Heaven whence he makes a profound inclination to the Crucifix as begging Christ's Grace for the better performance of this Holy Sacrifice Or as St. Ambrose sayes He who seeks the refection of his Soul must bow down with Humility by which he may the sooner obtain mercy of our Lord. Each devout Catholick may ponder and joyn with the Priest in this Act of Humiliation and Adoration by humbling their hearts and bending their heads to give all Reverence to the Altar or Crucifix 2. Of the beginning of the Masse Q. How does the Priest begin the Masse A. Having made his inclination with a clear voice the Priest sayes In the name of the Father and of the Son and of the Holy Ghost and in saying it makes the sign of the Cross drawing his hand from his head below his breast and afterwards from the left shoulder to the right the Church makes use of these words and ceremonies in the beginning of all Divine Offices and after this manner we are Baptized and from thence all Christians in the beginning of their Prayers Works or Actions do in this manner invocate God's Holy Name Q. What reasons have you for it A. The Priest not presuming on his merit or worth Invocates the Holy Trinity according to the Councel of St. Paul All whatsoever you do in word or work do all things in the name of our Lord Jesus and therein makes a publick profession of his Faith without which nothing is pleasing to God for in these words the great and principal Mysteries of our Faith yea virtually all are contained for in saying In the Name we profess and acknowledge one God and in expression of Three persons we also declare our belief of the Trinity and by putting our hand to the head we represent the Father as the First person head and fountain of the Holy Trinity drawing the hand from the head to the breast represents the Generation of the Son from the Father and bringing the hand from the left shoulder to the right between the head and breast we represent the Procession of the Holy Ghost from the Father and the Son In like manner by making the sign of the Cross with these words the Mysteries of the Incarnation are represented unto us for in putting the hand to the head saying In the rame of the Father we profess that God the Father for the love of us and for our Salvation did give his only Son for our Redemption and drawing the hand from the head to the breast saying and of the Son we acknowledge that the Eternal word of the Father descended unto us to take humane flesh and by drawing the hand from shoulder to shoulder saying and of the Holy Ghost we confess the coming of the Holy Ghost as the completer of Christ's Incarnation and lastly by forming the sign of the Cross we profess our Faith of the Death and Passion of our Saviour Q. What do the faithful do then A. They in the same manner and the same intention do the same and in sign that they are of the same intention and faith with the Priest they devoutly say Amen We all agree to it and in the name of the Father c. will concur with the Priest in this his Sacrifice Q. Pray what follows A. There follows an Antiphon with a pious Psalm in the Antiphon the Priest declares his intention of entering or going to the Altar of God that is to offer Sacrifice and to this end he recites the Psalm thereby desiring first protection from his Enemies either spiritual or corporal and animates his Soul to go on with confidence for God is our strength our light and truth who did commend the execution of this Office And I intend nothing more therein than his praise and glory which makes him end with Gloria Patri c. And all that can may answer to him in the Antiphon and Psalm and those who cannot have leisure to think upon their Sins and Iniquity their unworthiness and continual deserts that with Devotion they may imitate the Priest in his Confession of which more in the next Paragraph 3. Of Confession Q. What Confession is here made A. We must know that Confession in general is nothing but a manifestation of our affections in words or exteriour actions or signs which is done by us Three several wayes to wit of Faith Praise and of our Sins in the first sence our Saviour commends it to us saying every one that shall confess me In which sence those who have made a strong confession or profession of their Faith are called Confessours St. Paul sayes We believe unto Justice but with the mouth