the Church praying for St. Peter and it has been the common custome of the Church even from the Apostles time Pope Pelagius 2. affirms it to be manifest that those are separated and divided from the whole World who through dissention do not remember the Apostolical Bishop in the Mystery that is in the Masse according to the received Custome Alcuinus gives this reason for it to wit that the Vnion of Charity and Faith of the members with the visible head of the visible Church may be presented to God Thirdly For the Bishop of the place if there be any for so St. Paul commands us to remember our Prelates Fourthly For all true believers in general and especially for those who labour for the advancement of the Catholick Faith for all Ecclesiastical Orders and Ministers and Preachers of God's Word For all who labour for the Conversion of Souls for all those who out of their liberality and charity do contribute to the maintenance of the Clergy and Mission and principally for the Conversion of our Countrey Q. Does he not pray for the King A. He may and ought to pray for the Emperours Kings Princes or States under whose Dominion he lives So St. Paul bids us to pray for all Men for Kings and all that are in preeminence yea although they be not true Members of the Church for there were no Christian Kings in St. Paul's time St. Chrysostome gives reasons in the First to follow Christ's command pray for them that persecute you Secondly That such Princes may become more favourable to Catholicks Thirdly That God would direct them in their Government that in Peace and Justice they may rule their Subjects Our Saviour commends this manner of praying by the prayer which a little before his passion he made Jesus lifting up his eyes to Heaven said Father glorifie thy Son that thy Son may glorifie thee that is that his passion might take effect for the Redemption of mankind and be made glorious before the whole World which would redound to the glory of God the Father Secondly He prayes for his Apostles and Disciples saying Holy Father keep them in my name that is conserve them in Faith Grace and Concord by thy omnipotent Power and Wisdome that they may be consenting in one Will and Spirit and Union of charity He prayes also that his Father would preserve them from all evil that is from Sin or what might draw to Sin from the Assaults and Temptations of the Devil and from all their Enemies both Spiritual and Temporal Then continuing his Prayer he said Holy Father Sanctifie them in truth that is Sanctifie and make them holy in their Dignity and calling to the Ministery of the Word according to truth and verity Thirdly He said and not only for them do I pray but also or those who by their word shall believe in me that they be all one in the Union of Faith and Charity agreeing in one Church and making one Flock or united as Members of the same Body in Christ Jesus Loe here Christ going to his passion prayes for the whole Church for the Prelates and Pastours thereof and generally for all Believers as here in imitation of Him the Priest does And it is our duty to pray for all here specified for we ought to pray for the Church which uncessantly prayes for us we ought also to pray for our Pastours who are vigilant over us duty requires it at all times and particularly in this palce our holy Mother the Church challenges it We are also to pray for our King according to that of Esdras let us offer Oblations to the God of Heaven and pray for the life of the King and of his Children or that of Baruch pray ye for the life of Nebuchadnezzar the King of Babylon and for the life of Balthasur his Son that their dayes may be as the dayes of Heaven upon the Earth and that the Lord give us strength and illuminate our eyes that we may live under the shadow of Nabuchadonozor the King of Babylon and under the shadow of Balthasar his Son and may serve them many dayes and may find grace in their sight If the Jews did so devoutly pray for the Kings under whose subjection they then lived by much more reason ought we Christians to pray for the lives of our natural King Queen and their Children or that they may have Children that their lives may be long on the Earth and that God would so inspire them that we may live securely under their shadow and protection serving them according to the duty of Loyal Subjects Thirdly We ought to pray for our Kingdom or Countrey for if the Prophet Jeremy advised the Israelites to seek the peace of the City to which God had transported them and to pray for it to our Lord giving a reason because in the peace thereof there shall be peace to you With more reason we Christians ought to pray for our native Countrey City or place of abode because the peace thereof is our peace their good is our good whence we pray for it in times of Necessity Wars Famine Sickness and such like Lastly We ought to pray for all as true Christians as they pray for us St. James advises us to pray one for another which is here to be done in a more particular manner according to the intention of the Church by vertue of the Communion of Saints St. Ambrose assures us that whilst each particular prayes for all all also pray for every one the benefit which arises thereby is that the prayer of each one acquires the suffrages of all and each one of the whole Catholick Church 3. Of the first Memento Q. What means this Memento A. The Priest having made mention of the general things or Persons and for whom he ought alwayes to pray descends now into particulars and First Prayes for those whose names he specifies Secondly For all who are present at his Masse Thirdly For those who do offer this Sacrifice with him Fourthly For their Friends Fifthly For their Intentions Q. Who be those he specifies A. Ordinarily he specifies by name or intention those for whom in particular he applyes his Masse or those to whom he has a particular Obligation as for his Parents Patrons or such like on whom he has some special dependence or from whom he receives some spiritual benefit or temporal sustenance maintenance or charity which is or ought to be observed by Missioners who for the most part live upon such Charity and Almes Q. Why does he pray for all present A The Church requires this of him as a part of his Function for it is his office to pray for the People for God ordained in the Law that the Priest at the Altar should pray for himself and for the People and therefore here the Priest prayes for all that are present at Masse It was the office of Aaron's Priests to pray for the multitude and by their prayers God was
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
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
grounds thereof Now as there is one Lord one Faith and one Baptism so there is one Church and one Sacrifice and this one Church in as much as may be speaks the same Tongue that as our hearts are united in the same Faith so our devotions to the same Sacrifice ought to agree in those Tongues which are not subject to alterations and changes as vulgar Languages are wherefore the Church hath thought fit to have this divine Sacrifice to be celebrated in Latin which uncorruptedly and without alteration passes throughout the Western parts as common to all the Nations thereof So that in diversity of Countreys still there remains the same form of Masse equally intelligible to all and thereby any Catholick in all Countreys finds the same Sacrifice and understands it as well in one Countrey as in another and certainly there is no exteriour thing that so much agrees to the Unity of the Church and Conformity to the divine Service and the Priests in all Countreys wheresoever they go may serve God in this Sacrifice agreeably to those of every place where he comes Moreover we must know that the Masse is a Sacrifice as hath been declared before and none are to offer this Sacrifice but Priests it is their Office and Function only to celebrate Masse for the faithful the Church even from the Apostles times has ordained Six other Orders for the Priest's assistance therein and none by Office is to intervene therein all Seculars in the primitive times were excluded from the Quire and have nothing to do therein but silently to offer up their prayers votes affections and desires with the Priest in the same manner as in the old Law The High Priest only did enter into the Sancta Sanctorum and none but Priests and Levites did enter into the places for Sacrifice which St. Luke Chap. 1. testifies saying That when Zacharias entred the Temple of our Lord all the multitude of the People was praying without at the hour of Incense loe here the People were praying without which is described by the wise man Eccl. 50. where having declared the Office of the Priests and their Oblation he sayes Then all the People together made hast and fel on their faces upon the Earth to adore our Lord their God and to make prayers to God omnipotent the Highest It was then the Office of Priests to offer Sacrifice and the duty of the People was to pray and adore their God it sufficed them to see the smoak of the Incense whereby they knew that the Priests was offering Sacrifice for them and with prostrations and genuflections they joyned their prayers with the Priest believing by a lively Faith and firm Hope that the Sacrifice was acceptable to God and profitable to themselves All which did prefigurate the holy Sacrifice of the Altar wherein Christians regard not so much the words as the action nor the voice but the vow Here all are or ought to be employed in fervent affections and contemplation of the divine Mysteries and by their vows of heart or in their prayers unite themselves to the Priest in his actions of the Sacrifice In fine the People come not for Instruction they come not to Sacrifice which is not their Office they come not precisely to pray for that they may do at home or in the Church at all times but they come here to be partakers of the Priest's prayers and oblation of the Sacrifice it nothing imports them whether it be done in this or that Language no more then it imports to a Countreyman to have his Petition offered to his Prince in this or that Language the only thing he requires is the grant of his Petition and I believe he is as earnest for his Suit as if it were done in his own Language It suffices then for the People that they believe the Priest according to his Function and exteriour actions in offering the Sacrifice for them and endeavour to concur with him as I said before besides the understanding of the words avails little unless the affection of the mind second it the words serve but to move the senses and by them the understandieg if then the understanding be well informed and instructed as all good Christians are or ought to be in the knowledge of the Mysteries nothing more is required but a correspondency of the will to that Dictamen Q. Are there not certain means to help the attention at Masse A. Love or fear would easily produce motives of attention a man that hath a Suit in any Court of Justice is very attentive although his cause be pleaded in another Language for during his Plea he is anxious of the success sometimes fears his cause may fall sometimes hopes he may obtain what he desires now regards his Advocate then beholds the Judges if by any sign he may note their Inclinations in fine he thinks of nothing else during the whole time In like manner the devout Soul who hath made his Intentions to hear Masse for something which he desires is attentive to what the Priest offers for him and with correspondent affections does follow him in the whole course of the Masse If any one will trust to experience let him go to Catholick Assemblies and he shall plainly see that Pater Noster did build Churches and our Father pull'd them down So the Devotion of the Catholick People in their Latin Masse will in all respects surpass that of those who frequent the new invented vulgar Service and that with a great deal of reason for that they serve God in a more noble way to wit in a Sacrifice Instituted by Christ Jesus Moreover the Church ordains many Ceremonies in the whole course of the Masse to move and continue our Attention as in the second part shall be more particularly declared in general She invites us in the beginning with a mutual confession and frequently with an Oremus let us pray in like manner with a Dominus vobiscum our Lord be with you it is convenient that you attend to him Finally all along the Masse by the Ceremonies she puts us in mind of Christ in his Nativity last Supper Passion Resurrection and Ascension which if we observe it will be hard to find any other thoughts SECT III. Of Ceremonies in General and Particular 1. Of Ceremonies in General Q. WHat is that you call Ceremonies A. By Ceremonies nothing else is understood but external Religious signs or actions testifying or moving the internal Worship Service or Duty which we give or ought to give to God and imports no more then the manner of God's exteriour Worship or what may conduce thereto either by external actions signs sutable object and motives which serve for encrease of Devotion Reverence and respect in our minds to God and to the things which belong to him which ought to be accompanied with affection of the mind and therefore are called signs in as much as they signifie or manifest that which is Holy in order to
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
also St. Cyprian the Roman Councel under Sylvester and the Third Councel of Carthage held in the year 436. Was to light the Candles at Masse and to carry them in several times thereof as when the Gospel is read c. Q. What is the reason thereof A. In such things as are indifferent St. Augustin's Rule is the best we do not reprove but praising and inciting others thereto we follow and observe whatsoever is not contrary to Faith or contrary to good manners and has something of exhortation to a better life whensoever we see them to be instituted and know them so ordained For as the same Saint saith many things which are not found in the writings of the Apostles nor in later Councels nevertheless because they are observed by the whole Church are believed to have been delivered and commanded by the Apostles we find also mention of these Lamps or Candles in their Canons Now the Church uses them as a manifestation of the honour due to such a Sacrifice and an Embleme of our Faith to put us in mind that the light of our Faith should shine before Men that God may be glorified For in the Benediction of the Paschal-Candle in the honour of the Resurrection the Church sayes we pray that the Taper Consecrated in the honour of thy name and in the blessing of the Candles on Candle-masday prayes that we may bear them to the magnificence of his name and be enflamed by the light of the Divine Benediction and that as the Candles kindled by visible fire do expel darkness so our hearts may be illuminated by invisible fire that is by the splendour of the Holy Ghost Now that these Candles were also as a sign of honour is manifest by what we read in St. John Damascene in the life of Balaam and Josaphat innumerable multitudes from all the Cities and Regions did honourably flock to adore and see the bodies of those men with Hymns and Canticles and Lamps and Tapers burning And for the encrease of our Faith the Tapers or Candles represent unto us our Saviour who came to enlighten the World the Wax fitly represents Christ's humanity for as the wax is made by Virgin-Bees so the flesh of Christ was taken from the Virgin Mary and as the wax is consumed so Christ's flesh was consumed in the work of our Redemption the fire is a Symbole of the Diety for God is said to be a consuming fire the Week which joyns the wax to the fire represents the union of the Diety to his Humanity and the light proceeding from all three fitly signifies the Evangelical Doctrine which is the light of the World and which the Church represents by these burning Candles to put us in mind of the professing it before the whole World Again the white wick may signifie unto us the purity of Conscience requisite to the due performance or attendance to this dreadful Sacrifice the wax the Humility Obedience and Submission to the will of God that as the wax is moulded shaped figured and framed according to the will of the Artificer so with a willing and prompt mind we might submit our selves to the Divine operation in our Souls and Body and as the wax receives any impression so we might submit our selves to receive what ever God shall please to send us as Tribulations Afflictions and Persecutions yea Death it self When we shall do both if we burn with the love of God and as the flame ascends to its center so our minds enflamed with the love of God shall alwayes be elevated leaving the earthly dross tending to our center which is God Of other things which are on the Altar Q. Why is the Altar covered with Linnen A. The Church has ordained that the Altar be covered with Two Altar Cloths or Towels at least which are blessed by a Priest although in times of necessity we may take others not blessed ordinarily there are Three sometimes the undermost is of courser Linen all which seem convenient for the preventing of dangers which may happen by effusion out of the Chalice which the Church hath alwayes been careful to prevent and in case it should so happen the Towels being Linen might the better be washed whence the Church hath forbid Cloth or Silk for that end such was the Decree of Pope Eusebius who gives this reason because the Body of our Lord was buried in a Syndon or fine Linen Q. What is the little Cloth which is put above the others A. That is also of Linen and is more properly a representative of Christ's Syndon and is called the Corporal for that the Body of Christ is laid upon it and the Chalice by the Apostles in the 72 Canon it is called a Linen Vail Pope Soter calls them Sacred or Consecrated Palls St. Isidore saith that as the Corporal is of fine Linen purged from Earthly dross so the offerers intention ought to shine in simplicity and purity before God Now because this Corporal does immediatly touch the body of Christ under the species for that it is Consecrated by the Bishop or those who have Episcopal Authority to the end that it may be laid under the Sacred Host and Chalice therefore none but those who are in Holy Orders are to touch it as many Popes and Councels have ordained I cannot omit the Decree which was made in a Counsel held at Oxford which shews the care that our English had of this Corporal for Can 3. It commands the old corporals which are not fit to be used should be put in the place of or amongst the Reliques or be burnt in the presence of the Arch-Deacon who also is to take care that the Altar-Cloths and other Ornaments be Decent Q. What is the Chalice A. The Church uses the Chalice after the example of our Saviour who in the Institution of this Sacrifice did use it as necessary for the Consecration of the Wine as the Evangelists and St. Paul do testifie Now this Chalice both for that it contains the blood of our Lord under the species of Wine is Consecrated by the Bishop as the Corporal and therefore is no otherwise to be touched St. Hierome saith by this we may learn with what veneration we ought to receive these Holy things which serve to the Ministry of Christ's Altar the Holy Chalices and Holy Vails that is the Corporals and other things which belong to the Worship of Christ's Passion not as if these inanimate or senseless things had any Sanctity in them but from the conjunction of our Lord's Body and blood Q. What is the form of the Chalice A. The form of the Chalice was figured in the old Law for Josephus in his Observations of Antiquities describes the Jews Chalice in this manner saying It is a Golden Cup in form of a Globe cut in Two parts with a hollow space within by little and little decently dilating it self from the bottome as a Pomegranate cut in Two the Two halves put back to back
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
the Gospel for going from the right side of the Altar and coming to the middle he humbly makes prayer that he may worthily and competently denounce the Gospel with a clean heart Thirdly When he is come to the Book he Solemnly pronounces Dominus vobiscum to give us notice that he is now to read the words of God and to move our attention because our Lord by his word is with us and to make us more decile and apt to give ear to the good Tydings brought unto us of the Kingdom of Heaven and for our instruction he names the Evangelist from whom the Gospel is taken and in saying it signs the Book with the sign of the Cross to signifie that the Gospel contains the work of our Redemption or that by the Cross we have received the benefit of the Evangelical Doctrine Fourthly The Priest also signs his forehead mouth and breast with the same sign of the Cross on his forehead to manifest his faith on his mouth and his breast to intimate the charity or love of his heart by signing his forehead he recalls his memory from all other things by signing his mouth he expells all other thoughts from his heart from whence the mouth speaks by signing his breast he purifies by vertue of the Cross the affections of his will Again he imprints the Cross on his forehead to shew that he is not ashamed to profess the Gospel but would have all to know that he is a servant of Christ Jesus and a lover of the Cross he also seals his mouth or lips mentally saying with the Psalmist I will confess to our Lord exceedingly with my mouth and in the midst of many I will praise him in declaring his Holy Gospel and lastly he signs his breast to declare that what he professes and declares with his mouth that he believes in Heart and Soul Fifthly We may consider how Reverently the Priest standeth before the Book with joyned hands bowing his Head in the beginning and end as also at the Holy name of Jesus Lastly he kisses the Missal in token of Reverence to Gods word or as a gage o promise of the observance thereof and then briefly prayes that the Evangelical words may take effect in his Soul In all which we may see the great Reverence that the Church of God has alwayes had to the Holy Scriptures Q. But what are we to do then A. Standing devoutly as is said before we receive the Priest's Salutation answering Et cum spiritu tuo intimating that they are attentive to what he is to read and when he sayes Sequentia Sancti Evangelij c. We make Reverence by bended knee or bowed head or both towards the Altar and with a joyful and grateful acclamation say Gloria tibi Domine Glory be unto thee O Lord signing our selves after the example of the Priest and for the same consideration on the forehead mouth and breast of which we have now spoken all which we may apply to our selves and in like manner bow at the Sacred name of Jesus When the Priest has ended the Gospel we say Laus tibi Christe Praise be to thee O Christ to give thanks and praise to Christ who revealed this his word unto us and with humble submission and bended knee as in the beginning in like manner signing our selves on the forehead professing our selves to be ready to perform what is declared unto us on the mouth making it known to others and on the breast to conserve and keep what they have learned and heard in their hearts and minds We may reflect on the great happiness of those who heard our Saviour Preaching and Teaching the People and imitate the example of these who followed him and glorified him in all his works We may also call to mind Christ's sentence Every one that heareth these my words and doth them shall be likened to a wise man that built his House upon a Rock and every one that heareth these my words and doth them not shall be like a foolish man that built his House upon the Sand and then remember the words of St. Paul That we ought to observe those things which we hear Note here what is said concerning the reading of the Epistle and apply it to the Gospel 14. Of the Creed Q. What means the Creed A. We English have taken this word Creed from the Latin word Credo which is the first word and signifies I believe and is commonly called the Symbole of our Faith St. Denis terms it a Signal or token of our Faith and Piety Optatus an Vniversal character of our Faith whereby as St. Ambrose sayes we are known to be Catholicks St. Ireneus calls it the Rule of Faith and Verity the Rule whereby we are regulated in our belief To omit others I will conclude with St. Leo It is a brief and perfect confession of our Faith which is signed by so many sentences of the Twelve Apostles and so well composed by Divine power that with this Sword alone all the opinions of Hereticks are cut up Q. Why is it said in the Masse A. The Gospel is the Code of Christ's Law and the Creed is an Abridgment thereof or a short Declaration of our belief thereto The Gospel is a publick Proclamation or Declaration of Christ's Doctrine and the Creed is an acceptance thereof by which we manifest with heart and mouth that we profess and confess that Doctrine and Law of Jesus Christ and is congruously said in this place for besides that it is a profession of our Faith which is required to the better performance of the Sacrifice which the Holy Fathers commonly call the Mystery of Faith it is also a Hymn of Divine praise wherein with heart and mouth we give thanks to God for the benefits we have received by his Holy Gospel Durand sayes that the Creed doth aptly follow the Gospel to shew that we receive the Evangelical word or Preaching which we manifest by effect The Symbole after the Gospel Faith after Preaching according to the words of St. John when he spoke these words many believed in him Finally as the Gospel does signifie Christ's Preaching and Teaching so the Creed doth represent the Conversion of the World to the Faith of Christ Jesus Q. Do the People stand or kneel at the Creed A. Durand affirms that all ought to stand because it is all one with the Gospel or the principal heads of the Gospel certainly there is as much reason for standing at the Creed in the Masse as at Benedictus Magnificat nunc Dimittis as the general custome of the Church Teaches us in the Divine Office as also at the Te Deum and at St. Athanasius his Creed which are but Canticles of praise as professions of our Faith Moreover this posture of standing shews a promptitude and readiness of mind to put in execution what is propounded in the Creed which is Mystically commended unto us by St. Paul Stand therefore having your Loyns girded
in Truth that is stand ye constant in Faith in opposition to all Heresies believing with all integrity whatsoever the Church propounds unto you let your life correspond thereto by Christian practise with constancy and firmness of mind walking before God and Man uprightly according to the Evangelical Doctrine I know the Rubricks will have us to kneel in private Masses excepting only the Gospel and therefore all may do so nevertheless because as Durand sayes the Creed is all one with the Gospel and that the Rubricks do only speak of private Masses in which the Creed is seldome said it seems to me that the posture of standing is more proper at that time Q. Why doth the Priest kneel down at Homo factus est A. Not only the Priest as Gaventus sayes doth kneel then but also all others present even as they do at Verbum caro factum est which imports the same thing for God was made Man and the Word was made Flesh they differ only in terms both expressing the Incarnation which was the beginning of our Redemption The words being full of Majesty and Reverence expressing the greatest condescention of the Diety to our Humanity imaginable which do challenge the greatest Humiliation Man can make to God who by it has exalted Man to the greatest Dignity he is capable of with great reason therefore at the pronouncing these words all should in heart and action kneel down in all Humility acknowledging so great a Grace Q. Why does the Priest at the end of the Creed cross himself A. As well to arm himself against the Devil who by his Temptations seeks all means to make us stagger in our Faith as to seal this Faith in his heart and mind as also to shew that for the profession of this Faith he is ready to suffer and dye with Christ Jesus on the Cross which is fitly done at the words Vitam aeternam life everlasting which by the Cross and Passion of our Saviour he hopes to attain Q. Why sayes he here Amen A. Amen in this place is said by the Priest in the name of all who are present thereby making a Ratification and confirmation of the profession before niade as if he should say verily truly and certainly without any doubt or hesitation I believe all and every Article of this Creed and am ready to confess it before the whole World for I hold all to be most true most certain and infallible since Christ who is Amen the faithful and true witness has testified and revealed it Those who understand the Latin Tongue may read it silently to themselves or attend to the Priest reading it and those who do not may do well to say the postles Creed which from their Infancy they were taught calling to mind that as they received their Baptism by this profession of their Faith so also it is requisite that they make the same before they are to be admitted to this Holy Sacrifice particularly if they be to communicate for only the faithful are admitted and only such are admitted and receive the benefit thereof Faith being a necessary disposition thereto wherefore with a fervent faith they may rehearse the same Creed which in substance is all one with that which the Priest sayes or if we will we may in Spirit make general acts of Faith in conformity to what the Priest sayes in heart and mind if not in mouth say I do believe Lord help my incredulity I believe whatsoever thou hast said or done I believe whatsoever thy Church Teaches Thou O Lord help my frailty and confirm this Faith in me wherein I hope to live and dye and in token thereof I sign my self with the Cross SECT I. The Second Part of the Masse from the Offertory to the Cannon 1. Of the Offertory Q. WHat means the Offertory A. The Offertory signifies only the actual Oblation of what is to be offered in this Sacrifice which here begins and in more particular manner is expressed although continued in the most part of the Masse Now the Priest before he begins it first kisseth the Altar out of Reverence and turning to the People Salutes them with Dominus vobiscum thereby wishing that our Lord may be present with them directing and inspiring their hearts to joyn with him in all Devotion and Reverence bec ming so great a Sacrifice and turning to the Altar he sayes Oremus as if he should say now you ought to lay aside all other thoughts and apply your selves seriously and diligently to the Priest's action by praying that what he is to do may be acceptable to God Q. What is that which he sayes after this A. This is that which in the Missal is called Offertorium because it begins the Offertory or Oblation and is some sentence taken out of the Psalms most commonly and represents the Hymn our Saviour did say before he went to the Mount-Olivet where he made his first Oblation or the Admonition of our Saviour to his Disciples saying Sit yee here till I go yonder and pray for virtually the Priest invites the People to stay in Spirit praying whilst he goes to prepare all things for the future Oblation and therefore he sayes that versicle representing the words of our Saviour My Soul is sorrowful even to death stay here and watch with me which words our Saviour spake before he begun his passion in imitation thereof the Church uses this Offertory as an Anthem to begin the representation of Christ's passion and that we should abide in contemplation of the following Mysteries and carefully attend thereto Q What is the Oblation A. The Oblation is principally intended in the Masse and is one of the chiefest actions belonging to the Function of Priesthood according to that of the Apostle Every High Priest taken from among Men is appointed for Men in those things that pertain to God that he may offer gifts and Sacrifices for Sin and in this place signifies the action of the Priest now beginning to offer Sacrifice to God wherein he offers Bread and Wine according to Christ's Institution in order to the Consecration Q. For whom doth the Priest make this Oblation A. In this place he offers also the whole substance and action of the Masse to God the Father for the whole World but particularly he First offers it by manifesting his intentions for himself that God would be pleased to take away his Sins Secondly He offers it for all present with him at this Sacrifice who are more particularly participant thereof and then for all the faithful living and dead Lastly He prayes that this Oblation may be profitable both to him and them in order to their Souls health and comfort which may bring them to life everlasting And this not only in the Oblation of the Host but also in that of the Chalice Q. Why are these Oblations made apart A. The Church in this follows the action of our Saviour who first took Bread and then Wine now although each
but were in God's possession Or as St. Hierome sayes to signifie that they were to offer to God a high egregious principal and chief thing which therefore was to be elevated and offered to God in Solemn Rite Now in the Catholick Church this elevation is made for three motives First As it is a circumstance agreeable to the Oblation of the Masse Secondly In as much as it concerns our proper interest in this Sacrifice Thirdly In as much as it is a Representation of Christ's Elevation on the Cross The Consecration being made our Oblation is perfected by this Elevation as a circumstance making it complete St. Bonaventure makes a pious contemplation thereon saying that in the Elevation the Sacred Host is shewed to God the Father to obtain the grace we have lost by our sins as if the Priest should say O Heavenly Father we have sinned and provoked thy wrath but now behold the face of Christ thy Son whom we present to thee and who has provoked thee from anger to mercy and turning to the Angels in the name of all present he sayes O yee Angelical Spirits who are here present be yee witnesses that eternal life is our right and to confirm this we Elevate our priviledge that is Christ who suffered for us 2. Hugo a S. Victore tells us that when we come to Christ's words the Priest lifts on high both that is the Holy Host and Chalice signifying this meat and this drink to be more excellent than all other for it is the most excellent of all Sacraments St. Bonaventure again sayes that the Priest shews it to the People as if he should say ye have formerly seen Bread on the Altar but now after the Consecration behold ye the true body of Christ If God then could so powerfully make such a mutation he is also powerful to change us from sin to grace and afterwards to glory and again O ye faithful Christians rejoyce and behold for this is the celestial gift which our most bountiful King of Heaven has sent us that we may be filled with all grace and benediction and in another place Behold he whom the whole world cannot contain is our captive Durand amongst other reasons gives this that all present may see behold and ask whatsoever is good for their Souls 3. The last thing signified and principally intended in the Elevation is consequent to what hath been said of our Saviours being laid and nailed on the Cross for this Ceremony represents him now elevated on the Cross which made Honorius to say that it was as if Christ were then elevated on the Cross and immolated again St. Bonaventure sayes The Priest elevates the Host as if he should say to sinners or to all Christians Behold the Son of God stretched and elevated on the Gibbet of the Cross Q. Why is the little Bell rung A. To make all present attentive to the Sacred action calling them away from all other cogitations and putting them in mind of their duty to wit that they ought to prostrate and adore and with the eyes of faith behold their Lord and God elevated on the Cross for their Redemption For as St. Bernardine sayes in one of his Sermons When the most Holy Sacrament is elevated in the Masse every one is bound to three things 1. To withdraw his eyes from vain yea from all other things 2. To turn his eyes to the consecrated Host 3. To adhere totally with his whole mind with his whole endeavour by Devotion to Christ in this Holy Sacrament we may also say that it was so ordained that all persons who in great Assemblies could not see the Priest's actions or perhaps were otherwise distracted or detained in their private prayers might know that they are to adore and behold our Saviour thus elevated Q Why are Tapers or Candles then lighted A. These Tapers do fitly represent the interiour Devotion or rather disposition of those who are present for our Holy Mother the Church by them admonisheth us to prepare and dispose our selves with such vertues as are necessary to the worthy receiving of our Saviour now come to us in the holy Eucharist representing unto us Faith by the light Charity by the fire or heat Hope by the flame which ascends on high and to manifest that we are Children of the true light of Christ Jesus The light also is an Emblem of Innocency and purity and therefore intimates that we ought to come to this Sacred mystery in innocency of life and purity of mind that so in spirit and truth we may adore and honour our God whereof these Tapers are external signs Q. Why do many knock their Breasts at the Elevation A. First In conformity to the act of Admiration so when we hear any strange thing men knock their Breasts now here as the Psalmist sayes God has made a memory of his wonderful works our Lord indeed is marvellous in all his works but in none so much as in this wherefore with great Reason we admire his infinite goodness and love whilst he has so humbled himself not only to become Man but also Man's food to make him God and so to exalt him above the Angels 2. It is a natural sign of sorrow and grief as daily experience manifests Since then in the elevation there is presented unto us the most dolorous object to wit Christ suffering on the Cross no marvel that Devout Christians who have a feeling compassion of his dolours should knock their breasts as manifesting their interiour sorrow Lastly many do it upon Reflection that they by their sins have been the cause of Christ's sufferance or on their unworthiness worthiness of so great a good or as our St. Bernardine sayes we knock our breasts at the elevation of Christ's body in which true and entire pennance is declared and in this we imitate the Devout multitude who were present at Christ's passion and when they saw the things that were done they returned knocking their breasts Eusebius Emissenus will teach us to make Three actions in this time of the Elevation 1. By faith to behold honour and admire the Body and Blood of our Lord for we at that time make acts of Faith saying in heart I believe thou art true God and Man since thou hast so declared by thy word and therefore say with the Centurion Indeed thou art the Son of God 2. We ought to exhibit all Honour and Adoration to him who hath so humbled himself in so mean a form to come to us 3. We may admire the great goodness of God in this Sacrament Surely if the people did marvel and glorifie God saying that they never had seen the like we may marvel and glorifie God for the like favour never was seen and greater there cannot be Moreover such ought our affections to be at this time as if we were present at Christ's passion seeing him hanging on the Cross sweetly beholding us from the Throne of his Cross and crying out O all
for our sins and rose again for our justification The Resurrection was the term and accomplishment of the passion merits and of all Christs oeconomie Whence the Resurrection and passion are esteemed as one work of our Redemption and one moral compleat action whereby together and at once Christ merited Remission of our sins and our justification which we may believe was the occasion that the Church in this place adds the representation of the Resurrection the rather because as St. Paul sayes if Christ be not risen again vain is our faith for Christs death would not have been efficacious if he had remained in Death Death would have been victorious Let us therefore joyn with the Church in joy and exultation for so happy Tydings Thirdly we may consider how earnestly the Church in this place prays for peace both in the precedent as also in the following prayers let us joyn ours humbly begging the peace of mind which is a perfect disposition towards the receiving of the Eucharist and spiritual grace for as St. Chrysostome sayes where peace is there all things will prosper and surely without fraternal peace according to our Saviours Decree we are not in a fitting disposition to offer Sacrifice and the Eucharist devoutly taken will bring us to the peace of Eternity 3. Of the Agnus Dei and what follows Q. What means the Agnus Dei A. After that the Priest kneels down and rising layes his joyned hands on the Altar to shew that his whole intention is conformable to his words and in exteriour action of submissive inclination as a poor captive Sinner before Christ Jesus and joyntly with the people he asks mercy of Almighty God in token whereof he and all present knocks their breasts saying O Lamb of God who takest away the sins of the World have mercy on us That as Alphonsus de Pisa sayes raising up our minds by faith we may understand that the Lamb of God which takes away the sins of the World is placed on the holy Altar and incruently Sacrificed by the Priest for by this faith we adore and beseech the Lamb of God to release our miseries which consists in the bond of sin Q. Why is Christ called Lamb of God A. St. John Baptist when he saw Christ coming to him said Behold the Lamb of God behold him that takes away the sins of the World from whom the Church has taken these words The Interpreters of these words do give four Reasons applicable to our Subject First he is so called because as a Lamb he was offered on the Cross for the Redemption of the World so the Prophet Jeremy in the person of Christ sayes I am a mild Lamb that is carried to slaughter and St. John stiles him the Lamb that was slain Secondly He is so called because of his Innocency Meekness Patience and Obedience whereof the Lamb is an Emblem all which he manifested in his whole life but principally in his passion wherein as Esay sayes he was offered bccause himself would and not opened his mouth as a Sheep to slaughter shall he be led and as a Lamb before his Shearers he shall be dumb and shall not open his mouth Thirdly St. Epiphanius and St. Gregory Nazian will have him so called because by Christ we are cloathed as with a Lambs Fleece And St. Hierome He has not only redeemed us with his blood but also cloathed us with his Wool that whereas we were cold by infidelity he might make us warm by his Garment according to that of the Apostle as many of you as are Baptized have put on Christ that as St. Anselm sayes our conversation as in a splendant Garment may be in the Sanctity of Christ by which we have Sanctity or Christianity Lastly and most properly to this place the Sacred Text testifies that the Israelites by Gods command among other Sacrifices had one which was called the daily Sacrifice and was of two Lambs one in the morning the other in the evening which did figuratively represent the true Lamb Christ Jesus who is our daily Sacrifice and as such is here invocated also by the morning Lamb is understood Christ on the Cross and the evening Sacrifice is the same passion in the Masse which is to endure to the end of the World Q. But why is it said three times A. Bishop Ivo will have it in correspondence to the three particles of the Host Durand gives another signification to wit to declare that this Lamb Christ Jesus was sent by the holy Trinity according to the Prophet Esay send forth O Lord the Lamb the Dominatour of the Earth Christ the Lamb which takes away the sins of the World and rules the whole Church have mercy on us or we may say that it is said thrice for a deeper expression of our Faith Adoration Supplication in thought word and deed Q. But why is it said in the end grant us peace A. Gavant sayes that formerly it was said have mercy on us then also conformable to what is said in the beginning of the Masse Kyrie Eleison but divers persecutions arising Durand sayes many adversities happening it was changed into grant us peace which he confirms with an example of the Prophet Joel spare O Lord spare thy people and give not thy Inheritance to repreach Here we may with the Seniors in the Apocalips that is with all faithful Christians adore the Lamb Christ Jesus and bowing our selves say To him who sits in the Throne and to the Lamb be Benediction and Honour and glory and power for ever and ever and then make our Supplication O Lamb of God who dyedst for us on the Cross take away our sins have mercy upon us according to the multitude of thy mercies O Lamb of God who by thy meekness innocency and patience hast animated us to come with confidence unto thee we humbly beseech thee mercifully to look down upon us sinners and have mercy upon us O Lamb of God we come unto thee no way presuming of our Justice and merits which we know to be wanting in us but cloathed with thy merits whereof we are partakers by this daily Sacrifice wherein thou art daily offered in the whole Church grant us thy peace and be unto us a pacifique Host a peace offering grant us the effects of this holy Sacrifice and so dispose our Souls that in true peace of Conscience we may approach to this holy Sacrament Q. Is it said alwayes in this manner A. The verse O Lamb of God who takest away the sins of the World is said in all Masses except only Easter-Eve because it represents our Saviour not yet risen but in Masses of the dead instead of Lord have mercy upon us the Church uses grant them rest and in the last grant them rest everlasting Where we may note that the Church supposes them to be in peace for that they are now freed from all the miseries of this World from all Temptations of the Flesh and illusions
of the Devil no more subject to sin now perpetually in the state of grace but not yet in rest or repose for they remain in pains and torments until they have fully satisfied for their sins and offences committed in this World and therefore it is said grant them rest Q. But why is it said three times A. 1. To keep the Order of the Masse 2. To express our compassion of them and more vehement desire of their deliverance from such pains 3. This repetition is in Order to their rest for in the first we beg their delivery out of Purgatory or that they may be delivered from their pains In the second we pray for their Souls rest in Heaven In the third for the rest of their Soul and Body that is the conjunction of both in eternal glory 4. Of what follows Agnus Dei. Q. What follows after this A. The Priest having ended the Agnus Dei with grant us peace now silently prayes for that peace wherein as in the other two following he stands in all submission with joyned hands on the Altar inclining his body and devoutly casting his eyes on the holy Sacrament reflects on the promise which Christ made of giving his peace to his Apostles and in them to his Church in confidence whereof and diffidence of his own merit he begs this peace by the faith of the Church to whom this peace was promised and knowing well that the peace of each one in particular depends on the peace of the Church he adds his humble petition that Christ would vouchsafe to pacifie or make peace therein and unite all the members thereof in the same Faith Q. Why does the Church so much pray here for peace A. Because as when Christ came into the World peace was proclaimed and when he was to leave this World he bequeathed his peace unto us So after his Resurrection he more frequently presented this peace unto us Now the Church in this place represents mystically unto us what our Saviour did after his Resurrection in giving us his peace and here principally desires that we may be all made worthy to receive that peace which is so sweetly commended and imparted to us Q. Why does the Priest kiss the Altar and Pax A. The Priest having made his prayer for peace delivers that peace to all present and first kissing the Altar as if he did ask leave to do it or rather to shew that the peace he gives comes from Christ himself He also kisses the Pax saying peace be with thee which are the words which the Angel speak to Gideon in his Sacrifice and much used by the Apostle St. Paul The Priest in this as in the person of Christ presents this peace unto all present and they with much humility receive the said Pax and devoutly kiss it that with the same peace and charity they may be united in heart and affection Q. Why is this Pax now adayes omitted A. In all I have hitherto followed the Rites and Ceremonies ordained in the Missal and so could not well omit this I know it has been in use even in the primitive times in some manner or other and in the Missal it is supposed with order not to have it done in Masses for the dead and how it was left off I know not but as I highly commend the observation of it as carrying with it a pious mystery of mutual peace in our hearts So I will not presume to condemn that which I see practised in many places Others may say that it causes distraction and disturbance which at such a time especially are to be avoided but under correction on the same pretence many other Ceremonies not so significant may also be taken away and certainly if it be so much more the kiss of peace used in the primitive times which nevertheless was then esteemed a most pious Ceremony There is one reason which carries with it some appearence and that is for that this Ceremony being as a disposition to Communion which was Quotidian it was thought convenient to be used every day but the frequent Communion ceasing that also was omitted Q. Why is it omitted generally at sometimes A. According to the Rubricks neither this prayer nor the Pax is given in Masses for the Dead for the reasons aforesaid touching the Requiem or the Agnus Dei. Those who are to Communicate ought with all Devotion to pray for this peace which as St. Augustine sayes hath no end of time and is the very perfection of all our intentions and actions for by this we are furnished with the Sacraments whence St. Chrysostome calls the Eucharist Sacramentum Pacis a Sacrament of peace for it brings peace and requires a mind which loves and desires peace And St. Bernard The love of loves love transcending all love for Christ is not contented to give us his presence but he will give a kiss of the mouth that is enter into our mouths yea to our hearts to make a perfect union with our Souls Let us therefore with Devotion answer Et cum spiritu tuo and with thy spirit which all ought to do when they receive the Pax which St. Chrysostome thus declares when we that is the Priest say Pax tecum peace be with you say and with thy spirit do not answer in voice only but in mind also not so much pronounce in mouth as in mind let us therefore take it as coming from the mouth of Christ who so often used it to his Disciples Now whereas the Priest in the same posture of humility with hands joyned on the Altar we may gather that he prays in order to the Communion which he is presently to make if we are to communicate we may joyn our intentions with the Priest for that end or in spirit meditate what we are to do or by some jaculatory prayers to prepare our selves to Communion those who are not to communicate may also offer their intentions with the Priest for the obtaining the effects of this holy Sacrifice for which he devoutly prayes 5. Of the preparation which the Priest makes to Communion Q. Why does the Priest kneel after this A. Besides that he does so in all such occasions as becomes so great a Sacrament here being immediately to receive it he with all reverence adores the holy Sacrament for as St. Augustine says None do eat this flesh of Christ unless first he adore which made Averroes to say I have travelled over the World wherein I have found divers sects but none so foolish as the sect of Christians for they devour with their teeth their God whom they adore which plainly shews that then it was the custome to adore the holy Sacrament and the folly of them who deride such Piety Q. What says he when he takes the holy Host in his hands A. Because the words are very pious and may be appropriated to any one who Communicates I shall set them down here the Priest Devoutly sayes I will take the celestial
Paul did fear this when he was such a Preacher and after Preaching and taking upon him the charge of the whole World was afraid O what shall I say Cassian advices us to hold for certain that we cannot by any means come to so great merit of Purification that if by the Grace of God we should do all things even above what we can imagine yet we may believe our selves unworthy of the Communion of his Sacred Body because the Majesty of this celestial Manna is so great that no man loaded with this earthly Flesh by his merit and not of our Lords freely bestowed bounty may receive it Secondly Because none in the conflict of this World can be so circumspect that at least some light darts of sin should not strike him But supposing them to be so perfect and holy yet in regard of the great Majesty all ought to fear and tremble for St. John Baptist did not think himself worthy to loose the latchet of Christ's Shooes how much more ought we to think our selves unworthy to receive Christ in this holy Sacrament Blessed Elizabeth Mother of the same humble Saint cryed out Whence is this to me that the Mother of God my Lord doth come to me She justly admires whence it should come that Jesus and his Mother should come to her with how much more reason ought we to cry out Whence is this to me poor miserable Creature that my Lord himself doth come to me in this humble manner Q. Who then dares to receive A. Christ freely invites all to this Table and that none may excuse themselves he comes in this most humble manner that he may take away all occasion of excuse or exceptions for he has made himself our daily Bread descending as low as his Majesty will permit to be our food and exalting our nature to make it capable to receive it worthily according to his most merciful acceptance which the Church declares in these words say but the word and my Soul shall be saved that is made capable to receive the Sacrament worthily for in these words by an Act of Faith we acknowledge the omnipotent power of God whose word is so efficacious and powerful It is certain we stand in need of cure for our infirmities and with the wise man we may well say neither Herb nor Plaister that is no natural means or humane industry can heal us but thy word O Lord which heals all things say then this word and I shall be healed The Royal Prophet sayes by the word of our Lord the Heavens are established and he said the word and all things were made Loe here a Subject which stands in need of this infinite power say then the word and make me worthy to receive thee Q. Why is Domine non sum dignus repeated three times A. For to make a deeper impression in our Souls as on the like occasion has been formerly declared Here we may with Devotion joyn with the Priest in saying these words O Lord I am not worthy that thou shouldest enter under my Roof but say the word and I shall be saved with considerations proportionable to what hath been said which every one may apply to themselves 7. Of the Priest's Communion Q. Why does the Priest sign himself with the holy Host A. The Priest in saying thesewords The body of our Lord Jesus Christ keep my Soul unto life everlasting signs himself with the holy Host in the form of a Cross as expecting Christs Benediction and other effects of the Eucharist which Durand thus expresses The Priest sayes he then being about to take the Body of our Lord signs himself with it before his Breast Cross-wise for as formerly by actively making Crosses as a Minister he did sanctifie the Bread and Wine and represent Christs passion So now in signing himself with it he passively asketh to be sanctified as if in effect he should say O my Lord who by thy Cross and passion hast sanctified the whole World sanctifie now my Soul by the same and by this Benediction make me worthy to receive thee now mercifully coming to me Q. Why does he say unto life Everlasting A. In that he requires life Everlasting all other good is supposed for to this part of life Remission of sins delivery from the Devils slavery gifts and graces of the holy Ghost and such are necessarily presupposed So that in asking life Everlasting he askes all the rest and he who eats Christs Flesh and drinks his Blood hath an assurance of life Everlasting for in that he receives him who is all in all he may expect with him all grace for he is Grace Life and Fortitude Way Medicine Nouriture and Pledge of life Everlasting in order to which he gives us this Sacrament Q. Why is it called Communion A. St. Denis frequently calls the receiving of the holy Eucharist Communion which is as much to say as common Union whereby we are united in Christ Jesus for as St. Paul sayes Being many we are one Bread one Body all that participate of one Bread of which St. Cyril sayes If we all eat one body we are made all one body St. Chrysostome also We are reduced into one Masse with him we are made one body and one flesh of Christ And in another place speaking of the Communicants he sayes Thou art not nourished by one body and he by another but we are all nourished by the same body Christs infinite love has made his body common unto us as our common and daily food it is common to rich and poor young and old St. Augustine explicates it thus The faithful may be made Christs body if they will live by Christs Spirit he does not live by Christs Spirit unless he be of Christs body he that will live hath whereby to live let him approach believe and be incorporated that he may be quickned Q. Why then does the Priest sometimes Communicate alone A. To satisfie you in this I will produce the words of the Council of Trent Sess 22. c. 6 The holy Synod would indeed wish that in each Masse the faithful assisting would Communicate not only by spiritual affection but also by Sacramental reception of the Eucharist whereby more plentiful fruit of this most holy Sacrifice might come unto them Nevertheless if this be not alwayes done does it therefore condemn those Masses wherein the Priest alone Communicates Sacramentally as private and unlawful No but rather approves and the rather commends for that the Masses also ought to be esteemed truly common partly because the people communicate spiritually in them and partly for that they are celebrated by a publick Minister of the Church not only for himself but for all the faithful who partain to the body of the Church Neither is this a new thing or only observed in the Roman Church for the Grecians have their Liturgies without company to Communicate with the Priest sometimes it is so in Asia Assyria and Armenia and wheresoever the
generally speaking it is strange that we should be so amorous and careful of temporal things that we cannot spare some time for spiritual things we can find time to feed our bodies for the most part with excess and yet we cannot allow some time to feed our Souls 9. Of the taking of the Chalice Q. How does the Priest take the Chalice A. The Priest having meditated a while on the holy Sacrament now received goes forward to accomplish the holy Sacrifice kneeling down to adore the blood of our Lord and taking the Chalice with prayer suitable in the same manner as he did with the holy Host he signs him with it importing as much as if he should say the blood of our Lord Jesus Christ which is the fountain and laver of our Sanctification the price of our Redemption and reparation shed on the Cross keep my Soul in security against all my Enemies and bring me to life everlasting whilst he is doing this we may say Hail sacred Blood for us still flowing To shew thâ— price of our Redemption Wash us from our sins always abounding And cleanse us by Christs bitter Passion Q. Why does the Priest after this take Wine A. Such is the Reverence which the Church bears to this holy Sacrament that she ordains this taking of Wine after the Communion of the Chalice lest any drops should remain in the Chalice as also to cleanse it after the holy species Q. Why does the Priest go to the corner of the Altar A. As he took Wine to cleanse the Chalice so now out of Reverence to the Altar where our Saviour was before offered he goes to the end of the Altar there to wash the tops of his fingers which had touched the Blessed Sacrament lest any remnant or particle of the Host should remain on them and also because it were unbeseeming that those fingers should touch any other thing before they were washed so that this Ceremony is rather for Decency than Mystery Q. But why does he do it with Wine and Water A. There is no necessity of both either may suffice but the Church uses both and not without Mystery for the Priest having received the holy Eucharist is to be washed with Water and Wine that is with spiritual exultation and joy signified by the Wine and compunction of our Saviours passion signified by the Water for this Sacrifice has a mixture of joy and sorrow of joy for the holy Eucharist of sorrow in regard of the passion represented therein of joy for the coming of our Saviour in so merciful profitable and most loving manner of sorrow for our sins which have been the cause of Christs so great Torment Dolours and Death on the Cross As therefore both those Mysteries are represented in the Masse and both concur to our Salvation so the joyning of Wine and Water in this action signifies the affections of the mind should correspond to what they signifie SECT V. Of what follows to the end of the Masse 1. Of the Versicle which is commonly called Communion Q. WHat does the Priest say after he has Communicated A. He sayes a verse most commonly out of the Psalms or other places of the holy Scripture proper for the time or Feasts in the same manner ordinarily conformable to the verse before the Offertory in correspondence also to the Subject and is commonly called Communion because it is sung or said immediately after the distribution of the blessed Sacrament when all do joyn together to praise God and to give thanks to his Divine Majesty for so great a benefit Some have noted that in St. Ambrose his time the Priest did say Simeons Canticle Now thou doest dismiss thy servant O Lord according to thy word in peace because mine eyes have seen thy Salvation which thou hast prepared before the face of all People a light to the Revelation of the Gentils and the glory of thy People Israel which is very proper for this place and may be said with Devotion by all present especially by those who have received the holy Eucharist Q. What does it represent here A. In order to the Eucharist it may well represent Christ's action after his last Supper which he ended with a Hymn The Arabick Text sayes They give praise to God for this Hymn was of Thanksgiving and praise to God Whence St. Clement sayes Having received Christs body and blood we give thanks to him who has made us worthy to receive his holy Mysteries and we ask that they be made to us not unto judgment but unto Salvation for the profit of our Soul and Body for the conservation of Piety unto Remission of sins and for the life of the World to come from hence we may gather that all which follows in the Masse tends to thanksgiving and prayer for the benefit and effects of the Masse Mystically as Pope Innocent 3. sayes it is a Symbole of joy representing the Apostles joy in seeing Christs Resurrection The Text says They were glad when they saw our Lord It may also be said to represent the joy of our holy Mother the Church in seeing her children fed with the Flesh and blood of her Spouse Christ Jesus whereby their pious desires are satisfied and they nourished with that celestial Viand which will bring them to the celestial joyes We may imitate the Apostles in their joy for Christs Resurrection for if they were glad to see Jesus and the Bethlemites when they saw the Ark we have seen in this Sacrifice of the Masse that which was represented by the Ark Christ Jesus himself who is offered for us in this Mystical manner we have therefore all reason to praise and glorifie our God who comes to make his abode with us those who have communicated have particular reason to rejoyce that he is risen in their Souls and hath given them a certain pledge of future glory Q. Why does the Priest say this at the right end of the Altar A. Because the Missal is brought to that side to end the Masse where it was begun and as before the reading of the Gospel the Missal was removed from thence to shew the Apostles going to preach Gods word to the Gentils forsaking the Jews who were obstinate and rejected Christs Law So now in the end of the Masse the Missal is brought back again to intimate unto us that in the end of the World the Jews shall receive true faith and be united to Christs Flock In this Ceremony therefore the Church represents the infinite mercy of God who notwithstanding the Jews great malice obdurateness and hardness of heart never ceaseth by his Ministers to call them and to shew the immensity of his goodness and clemency before the day of judgment by a miraculous hand as by force he will convert them The Church also groans sighs and prayes for the Conversion of all Nations expecting the fulness of them that is the Jews who at that time are to be converted when both Jews and
Gentils being become all of the same faith amongst the Elect are to pass to everlasting life and glory In consideration of Gods infinite goodness to these prefidious Jews we may hope and pray for the conversion of our poor Countrey and to reduce it to the true Catholick Church England formerly did flourish with Saints in so much that it was called the Island of Saints O when shall we see those dayes again 2. Of the Post-Communion Q. What means this Post-Communion A. What follows is so called because it contains Prayers and Ceremonies used in the Church after Communion or after the verse whereof we have now spoken in the precedent Section it was used to compleat the Sacrifice as is said before with prayer and thanksgiving Q. What are the Ceremonies here A. First The Priest after he has said the foresaid Communion kisseth the Altar to signifie the interiour peace of his Soul and turning to the people salutes them with his wonted Dominus vobiscum Our Lord be with you advertising them of their duty that they labour to conserve and keep in their Souls the true peace and the Divine benefits and salutary effects of the holy Eucharist and Sacrifice of the Masse and withall invites them thereby to joyn with him in the prayers following And the people may answer Et cum spiritu tuo and with thy Spirit with spirit and intention we wish that our Lord may be with thee and as we hope he is with thee we joyn with thee in offering our prayers to our Lord. In confidence thereof the Priest turns again to the Altar and there with all humility he sayes Oremus Let us pray that we may be worthy to receive the true effects of this Sacrifice whereto all the prayers here said for the most part do tend or in gratitude for so inestimable favour Q. What are those prayers A. The prayers have correspondence in Number Ceremonies Form Manner and Conclusion with the Collects in the beginning before the Epistle so that what has been said there may be applyed also here only we may note here that the Church teaches us to make our prayers unto our Saviour whilst he is present with us in that ineffable manner thereby to beg those graces and gifts which are necessary for our state and calling sure we can have no better time or occasion than when in a manner he invites us thereto all must confess that there cannot be a greater pledge of his love goodness and mercy to mankind whatsoever we can ask is no way to be compared with it It behoves us therefore to spend this part of the Masse in gratitude and thanksgiving especially those who have communicated and humbly beg for those graces and benedictions which we stand in need of especially that what we have done may be to Gods honour and glory for it is unseemly that going from so great a Mystery they should shew no more Devotion to their Lord and Master certainly if we did consider well what we have done and the opportunity we now have to demand grace and mercy whereof our Souls have so much necessity we would not be so negligent or rather careless but spend some time in contemplation of the benefits received and return praising and glorifying God who has given such gifts to men Q. What is the Mystical signification A. Some will have them to signifie the prayers of the Apostles during the time between the Resurrection and the Ascention for as St. Luke sayes they were alwayes in the Temple praising and blessing God Others will have them to signifie the prayers of the same Apostles just before the Ascention when as we may piously believe that they made many petitions to him particularly that Christ would give them such graces and gifts as were necessary for the great power and Commission which were given to them In their imitation we may now ask for the graces necessary to our state Q. But why does the Priest reiterate Dominus vobiscum A. The Priest being here to represent unto us a new Mystery of the Ascention in imitation of our Saviour who at his Ascention appearing to his Disciples as St. John testifies redoubled his Heavenly salutation of Pax vobis Peace be to you reiterates also his Dominus vobiscum our Lord be with you to comfort us and to assure us that our Lord is with us according to his promise Behold sayes he I am with you all dayes even to the consummation of the World which may be a comfort to us particularly to the faithful in our Countrey for as St. Prosper glosses upon the foresaid words It is all one and to say fear ye not your infirmity but trust in my power for I will not leave you in this work not that ye may not suffer any thing but I am ready to perform much more that ye be not overcome by any cruelty of the persecutors we are in the midst of persecutions tribulations and afflictions all which ought not to terrifie or frighten us because we have this Buckler still to defend our selves Our Lord is with us for he sayes I am with you and by the Prophet David assures us the same I am with him in Tribulation Accordingly the Priest in this part of the Masse kisses the Altar then turns and salutes the people twice in token of the double peace which is given us by vertue of this holy Sacrifice and Sacrament to wit the peace of our minds in this World and the peace of eternity which is here promised in Christs Ascention 3. Of the Conclusion of the Masse Q. What is the Conclusion of the Masse A. The Church uses three several Conclusions of the Masse The first is Ite missa est Go or depart Masse is done to signifie that the Masse is offered up bearing with it the summary of Christs passion presented for us to God the Father or that the holy Host carrying with it a sufficient Pass-port of our reconciliations is received in Heaven or the Masse is accomplished and the Oblation for us is finished or that the Sacrifice is sent us to appease Gods wrath from us By others whether this Ite missa est serves as a leave or permission to the people to retire or depart from the Church Masse being accomplished So our Saviour after he had fed the multitude with Seven Loaves dismissed them and dismissing them gave them leave to return to their houses Or we take this Ite missa est as he should say go after Christ and follow for we must not stand in this World but hasten to our Countrey by good works which we may the more easily do because the Host is sent up or transmitted to please God the Father by his Son Christ Jesus by which Hell and all the force thereof is overcome and the entry of Paradise opened Waldensis deduces this Rite from the words of our Saviour Rise let us go as if the Priest should say Masse is done go man and