unto us that by the Oblation of his Body and effusion of his Blood alone we must come to receive the effects of celestial Benediction We may here contemplate our Saviour on the Cross or the Oblation which Christ made of himself in the Sacrifice of the Cross for as the Apostle saith the blood of Christ who by the Holy Ghost offered himself unspotted unto God cleanses our Consciences from dead works to serve the living God we are Sanctifyed by the Oblation of the body of Jesus once he offering one Host for our sins and by one Oblation he hath consummated for ever them that are Sanctified for on the Cross he gave a consummate Oblation an absolute and compleat price of our Redemption and Sanctification which Oblation is here represented unto us and therefore with a lively faith and confidence we unite our selves in heart and affection to this Oblation which the Priest here makes We may also call to mind what the Apostle propounds as a Law saying As often as you shall eat this Bread and drink this Chalice you shall shew the death of our Lord. The Priest represents unto us by the Crosses the manifold afflictions and torments of our Saviour and herein particular his dolours and pains in his five senses and five wounds which we ought to have always in our memory for as St. Bernard sayes The daily lecture of a Christian ought to be the remembrance of our Lord's passion Christ always retains in his body the scars and wounds of his passion whereof we shall have a perpetual joy in Heaven Christians then ought to keep them in their heart by a continual remembrance of them here on Earth Christ keeps his wounds in Heaven the Church represents them in the Masse let us keep them in our hearts 9. Of the second Memento Q. What means the Memento here A. This is called the second Memento wherein as in the first Memento we prayed for the living so here the Pirest prayes for the dead according to the ancient custome of the Church in all her Liturgies But we may add that the Church only prayes for such who in this life had the sign of Faith that is who were Baptized and have made profession thereof to their death or at least dyed in the true faith being truly repented for their sins and dying in the state of grace which St. Augustine thus expresses When Sacrifices either of the Altar or of whatsoever Alms are offered for the dead who have been Baptized for those who are very good they are but thanksgivings for those who are not very evil they are propitiations for those who are very evil they are no helps when they are dead whatsoever the living do for them but to whom they are profitable they profit to this that they may have full Remission or that their punishment may be made more tollerable Q. Does he pray for any in particular A. In the same manner as he prayed for the living in the other Memento for whom here he prayes for their eternal rest or the fruition of God in Heaven which with the wise man the Church calls the place of refreshment for delivery from a place of Torments to the place of peace from a place of darkness to a place of light in being perfectly reconciled to God Q. But why does the Church pray for the dead in this place A. It might suffice to say that such is the custome of the Church as appears in all her Liturgies and to question this according to St. Augustin's verdict is insolent madness but to satisfie your curiosity I will give a rational motive if first you call to mind the Article of our Faith concerning the Communion of Saints which extends it self not only to the faithful on Earth but also to the Angels and Saints in Heaven and in some manner to the Souls in purgatory who partake of this Communion by reason of their Faith Devotion and piety in this life for accordingly they are more or less capable to receive the Suffrages and prayers of the living and of this Oblation whence the Church having represented the Communion of them for men who in their several degrees concur to the Oblation of this Sacrifice makes remembrance of those who cannot actively concur thereto but by the mercy of God are capable to receive proportionably to their State the effects of this Sacrifice and therefore after that the Oblation is compleated she makes it for the Dead We may also give another reason for that the Masse is a representation of Christ's passion as in each part has been observed so in this the Church represents Christs descention he being now dead according to another Article of our Creed he descended into Hell that is into Limbo Patrum yea Purgatory it self as many Divines hold to deliver the Holy Fathers and others from the Prisons wherein they were detained For as St. Ireneus sayes Christ descended to them to draw them out and save them In memory whereof the Church prayes here for the delivery or releasement of the Souls in Purgatory by making application of this Sacrafice to them which is all one and to apply unto them the passion and death of Christ Although we may in charity or obligation offer up the whole Masse for the comfort of the dead or for some particular friends yet here is the proper place to do it in union with the prayer of the Church which is more profitable to the Souls in Purgatory and conformable to the Churches institution Here then we may pray for our dead Parents Relations Friends and Benefactors even as we did in the Memento for such living imagining with our selves that such do cry out with 〈◊〉 Have mercy on me have mercy on me at least ye my friends because the hand of our Lord hath touched me 10. Of Nobis quoque Peccatoribus Q. What follows after this praying for the Dead A. The Church having prayed for the living and dead now goes to pray for sinners wherefore the Priest now returns to pray for himself and for all who communicate with him in this Sacrifice under the notion of sinners who in some manner are less capable of the benefit of this Sacrifice for the dead for whom the Church prayes are in state of grace and consequently more apt to receive the effects thereof whereas sinners as such are in an opposite disposition However the Priest here prayes for himself and for all present or rather for all sinners whereof he esteems himself one It is indeed one of the most proper Titles we can give to our selâ—â—s If the Priest or any other present should esteem themselves other wise they should not be worthy of this Holy Sacrament for as St. John sayes If we shall say that we have no sin we seduce our selves and the truth is not in us The Priest then in his own person so acknowledges himself and presumes the same humility to be in all who are there present
meat as Ecclesiastical Histories do testifie None can deny but that it was a pious custome to Communicate daily yet not common to all for it is certain that many holy persons eminent in Sanctity did not take it Sacramentally for many years particularly those who did live in the Desarts yet St. Basil does not stick to say that those who did lead a solitary life in the Desart where there was no Priest did keep the Communion that is the Eucharist in their Cells and Communicate themselves nay in Alexandria and Egypt every one of the people for the most part did the same Great St. Hierome sayes I know that it is the custome at Rome that the faithful do alwayes take the body of Christ which I neither reprehend nor approve for every one abounds in his own sence St. Augustine has the like Discourse some will say that the Eucharist is not to be taken daily if you ask wherefore because sayes he the dayes are to be chosen wherein a man lives more purely and chastly that so he may come more worthily to so great a Sacrament for he that eats and drinks unworthily eats and drinks judgment to himself Another on the contrary affirms that it is to be taken daily c. Let every one do what according to his faith he piously believes is to be done for neither of these do dishonour our Lords body and blood sith they strive contending who may do best to honour this most holy Sacrament for Zaccheus and the Centurion did not contend among themselves nor did any of them prefer himself before the other when one of them did receive our Lord in his house with joy the other said I am not worthy thou shouldst enter under my Roof both honouring our Saviour though not in the same manner both miserable by sin both obtained mercy and concludes one in honouring God does not take it daily and another in honouring God does not omit any day Blessed be God in these our later times we have some who if not every day yet very frequently with Devotion receive the Eucharist and some who out of humility forbear but I fear we have too too many who under this cloak give way to the Temptations of the Enemy and more who neglectfully omit it To such I may say with St. Chrysostome Even as it is perillous for him that is cold to wit in mortal sin to come to it so no participation of that Mystical Supper is poyson or destruction for this Table is the strength of our Souls the nerves of the mind the bond of confidence our foundation hope salvation light and life surely if any one did justly consider this he would not easily forbear But alas we easily suck poyson and pestilential vanities of the World which lead us the way to Hell we gormandise our selves with what is pleasant to the Palate not rarely the readiest way to our Grave and still with danger of going further even to Hell and leave the means to prevent all evil But some will say we are sinners and so dare not appear c. To whom Cassian answers we ought not therefore suspend our selves from the Communion of our Lord because we acknowledge our selves sinners but rather more greedily hasten more and more to it both for the Medicine of our Soul and purification of the Spirit but yet with humility of mind and faith that judging our selves unworthy to receive so great grace we rather ask remedy for our wounds otherwise even the Aniversary Communion is not worthily to be presumed as some so measure the Dignity Sanctification and worth of the celestial Sacraments that they esteem none but Saints and unspotted should presume to take them and not rather that by their participation they might make us holy and clean Such truly incur more presumption of arrogance in declining it then as it seems to them of humility for when they receive them they judge themselves worthy to receive them It is much more reasonable that with that humility of heart whereby we believe and confess that according to our merits we can never come to those sacred Mysteries we presume to take them every Sunday for remedy of our infirmities than puffed up with a vain perswasion of mind that after a year we should believe our selves to be made worthy to partake thereof The counsel of St. Ambrose is very good Take that daily which daily profits thee so live that thou mayest deserve to take it daily he that deserves not to take it daily deserves not to take it after a year As holy Job did daily offer for his Sons lest perhaps they might some way have sinned Thou doest hear that as often as the Sacrifice is offered the death of our Lord his Resurrection and Ascention are declared and Remission Why then doest thou not take the daily Bread of life He that hath a wound seeks cure for the wound because we are in sin the Medicine and cure is the celestial and venerable Sacrament we say give us this day our daily Bread if thou takest it daily it is to thee daily that is every day I will conclude with the Golden words of St. Basil It is sayes he an excellent thing and very profitable to communicate every day and to participate of the body and blood of Christ he manifestly saying He that eats my Flesh and drinks my Bloâ—d has life Everlasting for who doubts but that the frequent participation of life is nothing else then to live many wayes We therefore communicate four times in a week on Sunday Wednesday Fryday and Saturday and other dayes if there be a memory of some Saint In fine take away mortal sin which is done by the Sacrament of pennance I see nothing but want of oppertunity may justly hinder us from daily Communion for the holy Eucharist is a fountain of grace and of its own nature take away daily and venial sins If we are sick here is our Medicine if wounded here is a cure if tempted a refuge if hungry Bread of life if thirsty here is a fountain of life if in necessity or want here is a Heavenly Treasure laid open to all If sinners here is remission and indulgence For our Saviour has left this holy Sacrament as a remedy for all our evils and daily offers himself to us continually invites us to this celestial Banquet I may say with St. Chrysostome Christ calls us to Heaven and we draw back and loyter and make no haste neither do we run to the thing which is the hope of our Salvation Some indeed may pretend imployments in secular affairs although I believe very few would neglect their corporal food for them but are those imployments lawful and good if not attend and repent if so will Communion hinder them no but rather impart a Benediction to their endeavours O but we have not time to prepare our selves for so great a Sacrament If urgent and necessary I will speak no further but
and as such implores the mercy of God putting their whole hope and trust in the multitude of his mercies whence Alcuinus and others say Although we ought at all times to acknowledg before God by confession and contrition that we are sinners yet especially in the time of Masse by which Sacrifice and Oblation the grace of indulgence and remission of sins are mercifully granted imitating herein the holy Thief who being present at our Saviours passion cryed out We indeed are justly condemned for we receive things worthy of our doings O Lord remember me Q. Why does the Priest then raise his voice A. That all present may attend to that which so much concerns them for as Bishop Steven and others teach The raising of the voice is an oral confessing breaking his former silence as a Testimony of Repentance by the voice of the Priest from all those who are partakers of the Sacrifice of the Masse the Priest therefore interrupts his secret prayer expressing in words what is in his heart thereby also to move the hearers to consider that we are all sinners although we are here Gods servants that is doing now Gods service and that although we are sinners yet with a lively faith and firm hope in the merits of Christ's passion we presume to ask mercy and pardon and as in voice he expresses the interiour affection of his mind so by knocking his breast he declares it in action after the example of the Publican who knocked his breast saying Lord be merciful to me a sinner So the Priest here knocks his breast and vertually cryes out Lord be merciful and propitious to us sinners Q. What more doth the Priest pray for here A. In hope of Remission of our sins he here prayes for the greatest effect of this Sacrifice viz. the participation of and Society with the Apostles and Martyrs and all the Saints praying that God out of his infinite mercy would pardon our sins and admit us into their holy company And this in correspondence to the mystery here represented for Christ's death is our Redemption and the way to Heaven is laid open unto us whereof we have a Testimony of the good Thief who deserved to hear This day thou shalt be with me in Paradise which is the same in effect with that which the Church here desires for to be in consort and company of the Saints is all one as to be in Paradise or Heaven Here we may raise acts of Contrition and sorrow for our sins and after the example of the Priest knock our breasts saying in heart or word I have sinned Lord and I detest my sin as the unhappy cause of all thy dolours and most grievous sufferances but thou O Jesu the Son of David have mercy on me and out of charity we may pray for all sinners and after this we may adjoyn our selves to the Priest praying and begging that we may be associated to the holy court of Heaven Q. Why does the Priest make here so many Crosses A. None ought to wonder at what the Church in all ages has practised but piously consider the mysteries represented thereby for the Priest makes three Crosses on the Host and Chalice to represent unto us the three Hours wherein Christ hanged on the Cross we may also contemplate that Christ was contemned and reviled by three sorts of persons by the Priests Scribes and Elders who together with the people wagging their heads said Vah which is an interjection or voice of derision insultation reproach and detestation those who were crucified with him railed at him the Souldiers also mocked and derided him Now a little after this the Priest takes the holy Host and with it over the Chalice makes the sign of the Cross three times to signifie that the Sacrifice is available for three sorts of persons 1. For those in Heaven to the increase of their glory 2. For the Souls in Purgatory to the relief of their sufferances 3. For those on Earth to remission of their sins and increase of grace Durand contemplates in these three crosses the threefold sufferance of Christ on the Cross which he calls compassion propassion and Passion Compassion in heart taking pity of our miseries and thirsting after our Redemption with a most vehement and ardent desire which he expressed on the Cross when he said I Thirst to wit the Salvation of Souls devout St. Bernardine speaketh of this Thirst crys out O love overcoming all things how have you exceeded in good Jesus all Torment of mind and Body and having respect to the fruit of his passion it only grieved him that he could not be tormented perpetually which the Saint thus declares Christ offered himself for all Eternity whence by desire he would have dilated his life for a certain infinity fully offering it to sustain infinite deaths Propassion in excess of charity for as the Prophet Isay says He surely hath born all our infirmities and carryed all our sorrows he made all our sorrows troubles afflictions and pains as his own and in them suffered for us yea it more grieved him to see our ingratitude and neglect of his passion then all his torments with this Propassion he began his passion when he said My Soul is sorrowful even to death Christ as St. Thomas says did not so much grieve for the loss of his temporal life as for our sins and in this he continued even to his Corporal death we may well say that as death was the end of his life so his sorrow came to that excess that it could not be greater Lastly his Passion wherein we may consider his innumerable pains and torments the great Abiss of his Humility and the infinite utility thereof Cardinal Drogo contemplates Christ hanging on the Cross wounded in his whole Body from top to toe and bathed all in blood crying out O all ye that pass by the way attend and see if their sorrow be like to my sorrow if their labour be like to my labour and if their love be like to my love Now for the other two Crosses which Durand observes joyning these to the other three we may contemplate the true substance in Christ his Divinity Soul and Body and in the two last the Soul and Body separated in his death but more properly these two last Crosses which are made at the side of the Chalice signifie the two Sacraments which did slow from our Saviours side to wit the water of Regeneration the blood of our Redemption according to the testimony of St. John one of the Souldiers with a Spear opened his side incontinently there came forth blood and water Q. Why does the Priest lift up the Chalice and Host A. To represent the taking down of Christ from the Cross for to this end he elevates them together and then setting them down on the Corporal represents the deposition of his body in the Syndon to the Sepulcher for Joseph taking his body wrapped it in a clean Syndon
fructifie shew in your actions what you have promised in your Orisons you have received the pledge of eternity so walk that you may come to it Some very impertinently would have the custome of saying Ite missa est to have been used in the dismission of the Catechumens for although that after the Gospel they were dismissed because they were not permitted to be present at the holy Mysteries as is to be seen in St. Denis and in the Laodicean Council yet in no place do we find this manner of salutation unto them Only in the Liturgie of St. Basil and St. Chrysostome there is a command given that they should withdraw or go forth Discedite Catechumeni But this Ite missa est was alwayes said in the end of the Masse only to the faithful Christians after they had been partakers of the Mysteries It is true that as St. Clement teaches sometimes the Priest said Ite in pace Go in peace which words Christ did frequently use after some of his miraculous Works and imports as much as the God of peace be with you all not much differing in sence from the Ite missa est for the peace which that presents is that which is to be obtained by the Masse So that in saying it the Priest assures us that peace is imparted unto us by the Sacrifice of the Masse We may piously meditate that at Christs Ascention the Disciples were Devoutly kneeling praying and adoring our Saviour until such time as the Angels did cry out unto them Ye men of Galilee why stand you looking up to Heaven this Jesus who is assumpted from you into Heaven shall so come as you have seen going into Heaven as if they should say go and so lead your lives that ye may come to that glory which is promised us in Christs Ascention and let us Devoutly answer the Priest by saying Deo gratias imitating the Apostles who as St. Luke sayes adoring went back into Hierusalem with great joy and they were alwayes in the Temple praising and blessing God which is conformable to this part of the Mass which as is said before ought to be of praise and thanksgiving whence in Easter-time the Church adds Alleluja as a Canticle of joy and praise joy in our Souls and peace to God Q. What is the second Conclusion A. Sometimes the Church concludes the Mass with Benedicamus Domino which she uses in all penitential times as in Advent Lent The Ember days and Vigils as also in the Ferial days out of Easter time in which times as she omits the Gloria in excelsis which is a Hymn of joy so she omits the Ite missa est and in its place says Benedicamus Domino Let us bless our Lord. Durand gives a plausible reason for it saying that in the primitive Church when there was any solemn Congregation the Priests were wont to conclude with Ite missa est but when there were but a few or none of the faithful people with Benedicamas Domino and consequently to this when he says Ite He remains turned to the people after Dominus vobiscum but when he says Benedicamus he turns to the Altar it is not incongruously said that Ite missa est is used in times of joy in which the people are dismissed but in those primitive times they are referred to prayer for remission of their sins Q. What is the third Conclusion A. That which is only used in Masses for the dead when instead of the other there is said Requiescant in peace Let them rest in peace which is suitable to the whole course of the Masse wherein is no special prayer for the living but what is then said to the living is only to incite them to pray for the dead as the Priest does all along and consequently standing near to the Altar in the end he salutes not the people but prays for the dead and so passes on without giving any Benediction as in all others he does because the Benediction is not given but to them that are present whose part is only to say Amen as devoutly joyning with the Priest 3. Of the Priest's Benediction Q. What Prayer is that which the Priest then makes A. He prays that his service or Sacrifice not done by presumption but in Obedience to Christ and his Church may be pleasing and acceptable to the Divine Majesty as well for himself as for all those for whom he has offered it whereof we have a resemblance in Moses saying to Aaron Approach to the Altar and immolate for thy sin offer the Holocaust and pray for thy self and for the People and when thou hast slain the Peoples Host pray for them as our Lord hath commanded This prayer being made the Priest kisseth the Altar as in confidence of his Sacrifice being accepted by God he turns to the people and saying The Omnipotent God Father and Son and holy Ghost bless you Amen Making the sign of the Cross on all who are present where we may note that as formerly has been declared the Church in all Sacraments and Benedictions invocates the blessed Trinity and that as the Mass begins with the invocation of the holy Trinity so it ends Q. Whence comes the use of this Benediction A. The Church has taken it from the Law of Nature Moses his Law and from the Law of grace In the Law of Nature Melchisedech after he had offered his Sacrifice of Bread and Wine a true figure of the Sacrifice of the Mass as is declared in the first part he blessed Abraham Jacob also blessed Joseph's Children and particularly at the time of his death and when God taught Moses the manner of Consecration and Oblation he determined a set form of blessing the people Our Lord bless thee and keep thee Our Lord shew his face to thee and have mercy on thee our Lord turn his countenance unto thee and give thee Peace Where we may note that the form of the Benediction is virtually the same for in that form there is thrice our Lord presenting the Father Son and holy Ghost and they are but a more ample Declaration of Gods blessings which is sufficiently expressed in what the Priest says Omnipotent God who can by his power give all good gifts bless you Rabanus makes this application of it Our Lord God the Father bless thee and keep thee by his Omnipotency Our Lord God the Son shew his face to thee by his incarnation and have mercy on thee by his passion Our Lord God the holy Ghost turn his countenance unto thee by his gracious inspirations and give thee peace by the infusion of his grace It has been also used in Christ's Church even from the beginning as is to be seen in all antient Liturgies The Grecians who use St. Basils and St. Chrysostomes Liturgies have it to this day for the Priest turning about to the people says Our Lord keep ye all in his grace and goodness perpetually now always and for ever Amen But the
Other times we may go in Spirit with the Maries to find him in the Sepulcher that is to imitate their Devotions in seeking their Master and rejoyce that we may find him on the Altar Lastly we may call to mind the saying of St. Paul He that eats and drinks unworthily eats and drinks judgement to himself For Christ sits on the Altar as in a Judgement Seat for as the Psalmist sayes he loves Mercy and Judgement they both go as Companions together No where hath God shewn greater Mercy than in this Sacrament yet so that if we do abuse his Mercy we can expect no other thing but Judgement Q May we adore the Altar A. I hope none will be so Impertinent as to think that Christians Adore the Altar as having any Diety in it we Adore and Reverence the Altar as David did Adore towards the Holy Temple and why not for its material Substance nor for its Ornaments but for that our Lord is pleased there to make his abode or as he adored God's foot-Stool by which the Hebrews understood the Ark or as Daniel kneeled down Three times a day towards Jerusalem where the Temple stood If this may be done to the Ark and Temple with much more reason may we do it before the Altar which hath Reference to the Eucharist that is the true Body and Blood of Christ so that all the Reverence Worship and Adoration which we make before the Altar is referred to God in whose respect alone it is due 3. Of the Crucifix Q. What do you mean by the Crucifix A. Nothing but the Figure or Image of Christ Crucified which the Church has used to put on the Altar to put us in mind of Christ's Death and Passion whereof the Masse is a Commemoration for which Christ hath left this Sacrifice as St. Paul testifies amongst other means that the Church hath to engraft this remembrance of Christ's Passion in the hearts of the faithful she maketh use of the Crucifix or figure of Christ on the Cross that our eyes receiving the species may carry it to the heart our sense is so powerful in that effect none will say but that it is good to Preach it often that we may have it in our hearts but the sight of it even in figure makes a deeper impression in the mind and that it has been the custome of the Church to have Crucifixes on the Altar is manifest by continual Tradition Q. What reason have you for it A. Many in correspondence to the Altar whereon it is placed which as I said before may fitly represent the Mount Calvary and the Crucifix the Cross of our Saviour Secondly also in Conformity to the Altar in as much as it hath a Representation of the Judgement Seat we may consider the Crucifix as representing the Cross which will appear in that day of Judgement which Cross Christ calls the Sign of the Son of Man Thirdly as the Banner among Souldiers is put in an eminent place or at the head of the Army So the Church puts the Cross in the most eminent place to wit on the Altar as the Banner and Trophy of Christian Religion and of our King Christ Jesus St. Augustine sayes we do all rejoyce in the confession of Christ who glories in the Sign of the Cross for he cannot be esteemed to be of the Christian Militia unless with a faithful hand he erect the Standard of him Crucified Leontius above a Thousand years ago sayes The Cross is to be drawn in the Holy place of the most Sacred Church towards the East that is the Altar which is for the most part towards the East for by the Salutiferous Cross Man-kind is freed and by this hope is declared to those who despair Q. May the Crucifix be Adored A. Yes as hereafter I shall more fully declare in the mean time for this we have a known example of St. Andrew who seeing the Cross prepared for him cryed out Hail O Cross which art dedicated in Christ's Body c. O good Cross which hast received honour and beauty from the members of Christ long desired sedulously loved sought without intermission and at last prepared to a desirous mind take me from Men and restore me to my Master who by thee redeemed me Loe how the blessed Apostle adores the Cross which was a figure or Image of Christ's Cross And Leontius before cited The Sons of Christians adoring the Type of the Cross do not adore the nature of the Wood but beholding Christ himself for by this we salute and adore him who was crucified thereon And St. John Damascene truly the pretious and venerable Wood whereon Christ has once offered himself for us as Sanctified by the touch of his Body and Blood is decently to be adored the Nails Sphear and Cloth also we adore also the figure or Image of the pretious and life giving Cross although it be made of another material not Worshiping the matter far be it from us but the figure as the sign of Christ From whence we may gather that no Catholick adores the material substance of Crosses or the painting of them but as the Holy Fathers say what is represented by them in which sense they have nothing but a representative being and as it is said before terminates only on the prototype Yet I cannot say but that the true Cross of Christ Dignified by Christ's Body and Blood may have a Religious respect and adoration which is not found in others but only in as much as they represent Christ Crucified and in him and for him as to him to be adored Q. What use do Christians make by the Crucifix on the Altar A. First we have Copious matter of Devotion the Type of our Redemption Secondly We have matter of compassion on our Saviour's suffering for our sake Thirdly Of compunction in considering knowing that our sins have been the occasion thereof Fourthly Of Thanksgiving for so inestimable a benefit of our Redemption on the Cross Fifthly Of Imitation by having a willing mind to suffer for him who hath suffered so much for us Sixthly Of Hope which nothing confirms so much as that Christ dyed for us on the Cross Seventhly Of Admiration for there never was a greater nor yet so great a subject of Admiration as that God should dye an ignominious Death on the Cross for our Sins Eighthly Of Love and Charity for God could not shew greater love to us than to debase himself for our sakes Lastly To omit what each ones Devotion may suggest we are thereby excited to the exercise of Patience in all our Afflictions Tribulations and Persecutions with these and such like Considerations all Catholicks entering into the Church and beholding the Crucifix do sign themselves with the sign of the Cross as conforming their will to suffer for Christ Jesus and to arme themselves from the Temptations of the Enemy 4. Of Images Q. Is it lawful to have Images in the Church A. Our Controvertists have so
in their assâ—â—ance and supposing our joynt prayers and vows by the merits and intercessions of the Saints the Priest in his own and our name makes humble supplication that the Oblation of our Service that is of honour and worship due to God which St. Augustine calls Latria peculiar worship or service due only to God such as the Sacrifice of the Masse is So St. Clement sayes That the Masse is a Mystical Latria for it offers to God the Father the Type of our Redemption by the Sacrament of our Lord's Passion in obedience of supreme service and Thanksgiving Florus speaking of this place sayes prayer is made to God that he would receive this Oblation which the whole Church offers in service to him alone Q. Why in saying this doth the Priest extend his hands over the Host and Chalice A. The spreading of his hands carries with it a submission of his action to the Divine power acknowledging thereby that he wholly depends thereon without which no created power could have any effect in the Consecration besides the imposition of hands is a symbole or sign of Authority and therefore in this Oblation the Priest layes his hands over the things offered and as according to the Churches order he layes his hand on those who are Baptized or absolved So here he layes both hands on the Host and Chalice as being a work of a higher nature and as a profession that this great work is to be done by vertue of his Ordination which he received by imposition of hands We have a figure of this in the old Law for Aaron and his Sons did lay their hands on the offered Calves as also in other Sacrifices whereof the Interpreters give three reasons First That by this rite the Offerer might testifie that he transfers the victimeout of his hands and power into God's possession Secondly To declare that he offers wholly the victime in holocaust to God Thirdly To shew that he desires to obtain the effects of his Sacrifice as pardon of sins or such like Theodoret sayes that it was a symbole of the Oblation and testimony of the guilt transferred into the Host Oleaster that by this Ceremony he did protest that for his sins he was worthy to be slain but by God's mercy and will it was changed into the killing of the offered Beast These Sacrifices were but figures of the Sacrifice which Christ hath given us for our sins which is represented in the Masse wherefore the Priest very fitly layes his hands on what is offered as well to make this Oblation according to his prayer as thereby to offer himself and all those who are joyned with him and in a manner imposing his and their sins on him who willingly did undertake them that by his death he might expiate them and deliver us from Eternal death So that by the expansion of his hands the Priest puts us in mind that he is now to offer the true Sacrifice of expiation In the new Law we find that Christ did impose his hands on the Children and bless them as on the sick curing them And left the same power to his Disciples who also in Ordination Confirmation and Baptism did the same The Church in all these hath the same Ceremonies and here particularly in the Masse for the impetration of God's blessing by the Holy Ghost It may be said also that as the Church by imposition of hands does signifie the coming of the Holy Ghost so here she represents to us the descent or coming of our Saviour in the holy Eucharist Finally This extension of his hands may mystically signifie the taking of our Saviour by violent hands and the violence which the Jews and Souldiers exercised on him in the whole course of his passion But holding the opinion of St. Anselm and divers others who affirm that our Saviour was extended on the Cross lying on the ground it may give us matter of Contemplation Devotion and Compassion of Christ's sufferance in each part of his Body by the violent extension of his Arms and Thighs stretched rack'd and drawn out with cords and other engines of cruelty by Barbarous and hard-hearted Ministers Q. Why does the Priest make five Crosses A. To shew that his whole confidence is in the merits and vertue of Christ's passion presented unto him in the sign of the Cross which he makes here Five times The Three first do represent God the Father to whom this Oblation is offered the Son who offers it and the Holy Ghost who transubstantiates or Converts the Bread and Wine the two following Crosses do signifie the Humanity and Divinity of Jesus Christ under one subsistence who is to accomplish the mystery of the Cross in this Sacrifice Durand has many such applications saying Three of them are made because Christ was sold to Three parties to wit Priests Scribes and Pharises to represent the Three buyers the Priest makes Three Crosses upon the Host and Chalice and the other Two separately one on the Host and another on the Chalice to represent Judas who sold him and Christ who was sold Again they may signifie the Five principall places of Christ's passion to wit in the house of Annas in the house of Caiphas in Pilate's pallace in Herod's Court and on Moun Calvary They may also represent Christ's Threefold Condemnation First By the High Priest and others assembled in Council who pronounced him guilty of Death Secondly by the people who cryed out Crucifie him Thirdly By Pilate in his final sentence The Fourth may represent God the Son who offered himself to death for our sakes And the Fifth God the Father who had decreed it from all Eternity Lastly We may contemplate in the five Crosses how Christ in his passion was mocked and derided by all principally in five times First In the beginning he was taken as a Thief by most vile persons cruel enemies and withall bound pushed forward haled drawn mocked stricken and blasphemed as the custome is of the Rabble on such occasions Secondly Before Caiphas they spit on his face and buffeted him and others smote his face Thirdly Herod's Army set him at naught and mocked him putting on him a white Garment esteeming him a Fool. Fourthly Pilate to satisfie the Jews fury caused him to be scourged and whipt and the Souldiers platted a Crown of Thorns put it upon his head and put on him a Purple Garment in derision saying Hail King of the Jews and giving him blows Lastly The Souldiers after Pilate's sentence stripped him and put a Scarlet Coat on him and platting the Thorny Crown the forementioned or another they put it on his head and a Reed in his right hand bowing their knees before him in mockage saying Hail King of the Jews and spitting upon his face they took the Reed and smote his head Knowing what the Priest does in laying his hands on the Chalice intimating that he is making or renewing the Oblation we may pray with him that this Oblation may
ye that pass by the way as wayfarers all you that are present at this Sacrifice behold and see what I suffered for your Redemption Behold and consider the love that I bear to you and say Hail O true body born of the Virgin Mary truly suffered and really offered on the Cross for me and from whose side flowed Water and Blood vouchsafe to be received by me at the hour of my death O most merciful Jesu Son of the living God have mercy on me 7. Of the Consecration Adoration and Elevation of the Chalice Q. What mean you by the Chalice A. In as much as Christ took it in his hand it is taken for the Cup containing Wine which could not be otherwise taken but in the form of Consecration it is called the Chalice of Christ's blood this is the Chalice which St. Paul calls the Chalice of Benediction affirming it to be the Communication of the blood of Christ Theophilact with divers others sayes That which is in the Chalice is that which did flow from Christ's side and receiving it we communicate that is we are united to Christ Q. What say you of the Consecration of the Chalice A. The same that I said before of the Consecration of the Bread for the Priest in the Person of Christ imitating his actions and words does consecrate the Chalice calling it as Christ did the New Testament unto Remission of sins Q. What say you of its Adoration A. The same also that I said of the Adoration of the holy Host for it is done in the same manner and for the self-same reasons as being the self-same thing under the variety of species or material forms the like we may say of this Elevation and therefore not necessary to be rehearsed here again Q. Sith it is the same in both why is the Consecration and Elevation made apart A. Although the example of our Saviour with his command thereto and the Churches practise in all ages as it plainly appears in all Liturgies and by the Testimony of Councels and Fathers are sufficient to answer you yet to satisfie your curiosity I will endeavour to give you some reasons for it St. Paul having proved the Translation of the Law and Priesthood tells us that Christ has obtained a better Ministery and a better Testament or better promises and again affirms that the first Law was not dedicated without blood and that all things according to the Law were cleansed with blood and without shedding of blood there is no Remission of sins Christ then being to establish the New Law did Dedicate and Consecrate it with his blood and all things thereof as Sacraments and Sacrifices have their effects from Christ's blood wherefore he calls it the blood of the New Testament as Theophilact says in opposition to the Old Law for the Old Testament had blood wherewith both people and book of the Law were sprinkled and again as the Old Testament had immolation of blood so the New Testament Whereof St. Leo gives this reason That shadows might yeild to the body and figures should cease in the presence of verity the antient observance is taken away by the New Sacrament Host passes into Hosts and Blood excludes Blood Christ therefore to make his Law complete did institute this Sacrifice in both species It was not sufficient to his great love and infinite goodness to give his body but he would also give his blood as a more perfect accomplishment and confirmation of his Law and in a more perfect presentation of his Passion For in the Eucharistical action the body is Consecrated apart and the blood apart in memory of the passion wherein the blood was separated from the body St. Paul sayes as often as ye shall eat this Bread and drink the Chalice ye shall shew the death of our Lord this could not be so well represented in one species as in both so that they both together do more fully represent Christ's Death and Passion Whence St. Alexander Pope and Martyr in the year 106. says In the Oblation of the Sacraments which are offered to our Lord in the Solemn Masses the passion of our Lord is to be mixed that the passion of him whose body and blood is represented may be celebrated and this for a particular representation of the blood and water which flowed from our Saviour's side on the Cross Lastly both species are required to correspond with the nature of Christ's Priesthood which as the Psalmist and St. Paul say was according to the Order of Melchisedeck and St Augustine says that he instituted a Sacrifice of his body and blood according to the Order of Melchisedech And St. Cyprian who is more a Priest of the high God than our Lord Jesus Christ who offered Sacrifice to God the Father and offered the very same which Melchisedech had offered that is Bread and Wine to wit his body and blood With them agrees Eusebius saying As he that is Melchisedech who was a Priest of the Gentiles was never seen to have offered any thing but only Wine and Bread when he blessed Abraham so truly first our Lord and Saviour himself then those who came from him the Priests in all Nations fulfilling the spiritual Office of Priesthood according to Ecclesiastical Ordination in Bread and Wine do represent the Mysteries of his body and Salutary blood Epiphanius tells us that the Priesthood of Melchisedech which was before Levi and Aaron was reassumed and now is in the Church from Christ's time Q. As there are two species are there two Sacrifices A. These two species in regard of their signification or rather in their manner of their proper signification may be said to be two Sacraments but in regard of the thing signified or contained therein they make but one Sacrifice for as the Bread and Wine are different things so in a different manner they signifie Christ's body as our food and Christ's blood as our drink and so make the full reflection of our Souls both making but one perfect Sacrament in as much as they contain the same one Christ God and Man in flesh and blood which in substance are equally contained aswell under the species of Bread as under the species of Wine for the substance body and blood is equally in the one and in the other producing the same effect of Grace and Glory In like manner these two species with their double signification do make but one Sacrifice in as much as they signifie one bloody Sacrifice made by Christ on the Cross in the effusion of his blood and separation of his Soul from his Body which is not so expresly signified by one only species and the two Consecrations do not multiply the Sacrifice no more then the daily Oblations which Priests do make in all places of the World For as St. Ambrose says Do not we offer every day surely we do But this Sacrifice is an extract of that for we offer always the self-same and not now one Lamb and
Ceremonies and in Devotion joyn our selves with the blessed Maries in using all diligence to find Christ Jesus rising in our Souls 2. Of the Ceremonies in breaking the Holy Host Q. Why is the Host here broken A. The Church herein follows Christs institution who as the Evangelists do teach did break the Bread St. Luke expresses it with the usual Ceremonies of Consecration and it was so notorious a circumstance that the whole Sacrifice did carry the name of breaking Bread not that the body of Christ is broken or separated one peice from another no more then the Soul in man is broken or divided although the body be broken and divided the division therefore here is in the species or forms of Bread for that the fraction or breaking of the species brings not any division in Christs body in the venerable Sacrament of the Altar So that although the species be divided into parts yet Christ undivided and unparted is known and found to be in each divided part for it is as the Soul whole in the whole Host and whole in every part So the same body whole and entire without separation or division remains in all the Hosts over the whole World and in every part and parcel of every one of the Hosts after Consecration This was prefigured in the Sacrifice of fine Flower called Mincha whereof mention is made in Lev ticus The Bread or Cake as St. Thomas notes when it was Sacrificed to God was to be broken or divided into little pieces Q. Why does the Priest divide it first into two parts A. That is done according to the double state of the predestinate to wit of those who are in eternal glory and those who are in this vale of misery which is all one to say the one represents the Church Triumphant the other the Church militant The first part is laid on the Patten as being now in rest and peace Q. But why is this division made over the Chalice A. Besides the moral reason which is least the particles or fragmenrs which happen sometimes in the breaking of the Host might scatter abroad whereas in breaking them over the Chalice they are received therein there is another mystical reason to give us to understand that the gates of Heaven were opened unto us by our Saviours passion and Heaven bought by his blood Q. What means the other division A. That other part signifies the militant Church which is again divided whereof the one part represents those who are in purgatory with hope and assurance of being joyned to the Triumphant Church in sign whereof the Priest layes it down joyning it to the former part on the Patten Now the third part representing the militant Church on Earth is held over the Chalice whilst the Priest concludes his prayer according to the wonted manner saying per omnia saecula saeculorum for ever and ever whereto Amen is answered Now the prayer was for Christs peace which he brought into the World by his Resurrection whence the Priest making three Crosses on the Chalice denounceth that peace saying Pax Domini sit semper Vobiscum in the person of Christ as now rising saith The peace of our Lord be always with you which is the same with the Pax vobis Peace be with you which Christ gave to the Disciples when he appeared to them after his Resurrection St. Cyril of Alexandria says Peace be to you said Christ to his Disciples whence there is a certain Law delivered unto us by the Church for in all Congregations we salute one another in this manner the words are full of Love and Authority and the good tydings of the Resurrection of Christ in our Souls by the amiable and and full offer of peace to men of good will all impediments or obstacles of our Salvation are taken away and a glorious Trophy of victory over Death Sin and Hell is set up with this inscription of peace Q Why then does the Priest make three Crosses over the Chalice with the third part A. To intimate that Christs peace is not to be had but by the Cross planted in our hearts professed in our mouths and imitated in our actions or to signifie that Christs Resurrection was after that he had been three days in the Grave represented by the Chalice The Angel of the Schools explicates this Ceremony more mystically to our Salvation saying that three Crosses are in honour of the most holy Trinity who sent the Lamb to make peace by the Cross to Angels and Men. It may also signifie the threefold peace which Christ has brought by his passion to wit internal external and supernal The first is the interiour peace of the mind and Conscience which cannot be had but by Christ who said In me you may have peace St. Hierome affirms that this peace of the mind is so quiet and settled that it is not troubled with any passion for the holy Soul feeling it self free from the terrours of pain and punishment being in grace and friendship with God enjoys wonderful peace and tranquility The second peace is that which makes the union of mind and will with our Neighbours to this peace St. Paul invites us saying Have peace and the God of peace and love shall be with you and again he earnestly exhorts us thereunto advising us to be careful to keep the unity of the Spirit in the bond of peace for peace is a chain or cement which unites conjoyns and tyes together Christian hearts The Third peace is properly the peace of God which as the same St. Paul sayes passes all understanding and is the peace which the Soul has with God the perfection whereof we expect in the life to come So that we may well call Christ Jesus his rising our peace pacifying by the blood of the Cross whether the things on Earth or the things that are in Heaven Now to shew that this Triple peace comes to us by Christs blood the Priest immediately lets fall the particle into the Chalice of Christs blood In consideration of what has been said we may call to mind the words of St. Paul If we become complanted to the similitude of his death we shall also be of his Resurrection by Christs death which we have hitherto meditated we may come more easily to consider his Resurrection Secondly we may contemplate the Resurrection and with the holy Women raise acts of fear and joy for it is said they went forth quickly out of the Monument with fear and great joy A double affection sayes St. Hierome of fear and joy did possess the Womens minds one for the greatness of the Miracle the other from the vision of him that was risen or as Enthemius sayes with fear for the wonderful things they had seen with joy also for the joyful tydings which they heard let us with fear consider our unworthiness and with joy contemplate the Resurrection which assures us of our Resurrection To this end St. Paul sayes Christ was delivered up