ye that pass by the way as wayfarers all you that are present at this Sacrifice behold and see what I suffered for your Redemption Behold and consider the love that I bear to you and say Hail O true body born of the Virgin Mary truly suffered and really offered on the Cross for me and from whose side flowed Water and Blood vouchsafe to be received by me at the hour of my death O most merciful Jesu Son of the living God have mercy on me 7. Of the Consecration Adoration and Elevation of the Chalice Q. What mean you by the Chalice A. In as much as Christ took it in his hand it is taken for the Cup containing Wine which could not be otherwise taken but in the form of Consecration it is called the Chalice of Christ's blood this is the Chalice which St. Paul calls the Chalice of Benediction affirming it to be the Communication of the blood of Christ Theophilact with divers others sayes That which is in the Chalice is that which did flow from Christ's side and receiving it we communicate that is we are united to Christ Q. What say you of the Consecration of the Chalice A. The same that I said before of the Consecration of the Bread for the Priest in the Person of Christ imitating his actions and words does consecrate the Chalice calling it as Christ did the New Testament unto Remission of sins Q. What say you of its Adoration A. The same also that I said of the Adoration of the holy Host for it is done in the same manner and for the self-same reasons as being the self-same thing under the variety of species or material forms the like we may say of this Elevation and therefore not necessary to be rehearsed here again Q. Sith it is the same in both why is the Consecration and Elevation made apart A. Although the example of our Saviour with his command thereto and the Churches practise in all ages as it plainly appears in all Liturgies and by the Testimony of Councels and Fathers are sufficient to answer you yet to satisfie your curiosity I will endeavour to give you some reasons for it St. Paul having proved the Translation of the Law and Priesthood tells us that Christ has obtained a better Ministery and a better Testament or better promises and again affirms that the first Law was not dedicated without blood and that all things according to the Law were cleansed with blood and without shedding of blood there is no Remission of sins Christ then being to establish the New Law did Dedicate and Consecrate it with his blood and all things thereof as Sacraments and Sacrifices have their effects from Christ's blood wherefore he calls it the blood of the New Testament as Theophilact says in opposition to the Old Law for the Old Testament had blood wherewith both people and book of the Law were sprinkled and again as the Old Testament had immolation of blood so the New Testament Whereof St. Leo gives this reason That shadows might yeild to the body and figures should cease in the presence of verity the antient observance is taken away by the New Sacrament Host passes into Hosts and Blood excludes Blood Christ therefore to make his Law complete did institute this Sacrifice in both species It was not sufficient to his great love and infinite goodness to give his body but he would also give his blood as a more perfect accomplishment and confirmation of his Law and in a more perfect presentation of his Passion For in the Eucharistical action the body is Consecrated apart and the blood apart in memory of the passion wherein the blood was separated from the body St. Paul sayes as often as ye shall eat this Bread and drink the Chalice ye shall shew the death of our Lord this could not be so well represented in one species as in both so that they both together do more fully represent Christ's Death and Passion Whence St. Alexander Pope and Martyr in the year 106. says In the Oblation of the Sacraments which are offered to our Lord in the Solemn Masses the passion of our Lord is to be mixed that the passion of him whose body and blood is represented may be celebrated and this for a particular representation of the blood and water which flowed from our Saviour's side on the Cross Lastly both species are required to correspond with the nature of Christ's Priesthood which as the Psalmist and St. Paul say was according to the Order of Melchisedeck and St Augustine says that he instituted a Sacrifice of his body and blood according to the Order of Melchisedech And St. Cyprian who is more a Priest of the high God than our Lord Jesus Christ who offered Sacrifice to God the Father and offered the very same which Melchisedech had offered that is Bread and Wine to wit his body and blood With them agrees Eusebius saying As he that is Melchisedech who was a Priest of the Gentiles was never seen to have offered any thing but only Wine and Bread when he blessed Abraham so truly first our Lord and Saviour himself then those who came from him the Priests in all Nations fulfilling the spiritual Office of Priesthood according to Ecclesiastical Ordination in Bread and Wine do represent the Mysteries of his body and Salutary blood Epiphanius tells us that the Priesthood of Melchisedech which was before Levi and Aaron was reassumed and now is in the Church from Christ's time Q. As there are two species are there two Sacrifices A. These two species in regard of their signification or rather in their manner of their proper signification may be said to be two Sacraments but in regard of the thing signified or contained therein they make but one Sacrifice for as the Bread and Wine are different things so in a different manner they signifie Christ's body as our food and Christ's blood as our drink and so make the full reflection of our Souls both making but one perfect Sacrament in as much as they contain the same one Christ God and Man in flesh and blood which in substance are equally contained aswell under the species of Bread as under the species of Wine for the substance body and blood is equally in the one and in the other producing the same effect of Grace and Glory In like manner these two species with their double signification do make but one Sacrifice in as much as they signifie one bloody Sacrifice made by Christ on the Cross in the effusion of his blood and separation of his Soul from his Body which is not so expresly signified by one only species and the two Consecrations do not multiply the Sacrifice no more then the daily Oblations which Priests do make in all places of the World For as St. Ambrose says Do not we offer every day surely we do But this Sacrifice is an extract of that for we offer always the self-same and not now one Lamb and
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
Symbole of Charity for as Charity covers a multitude of sins and contains all the Commandements of the Law So this Chasule covers all the other Vestments and hanging in Two parts before and behind may fitly represent the Two Tables of the Law or the Two Laws the part behind the old Law and the part before the new Law The Two sides open signifie Christian liberty or the open execution of the Law St. German and others commonly do say that this Chasule represents unto us the Purple Garment which the Souldiers did put on Christ the Priest therefore in Imitation of Christ puts on this Garment which for the most part on the back hath a Cross and before the form of a Pillar as if the Priest were between the Pillar and the Cross for the Pillar before represents the Pillar whereto Christ was bound and Scourged and the Cross behind represents our Saviour carrying the Cross and that very properly that the People beholding it may have the Cross and Passion before their eyes and continue in the contemplation thereof I will conclude with the Animadversion which Bishop Ivo gives saying These Vestments are not vertues but marks or signs of vertues whereby the users or beholders are admonished as by written Books what they ought to desire and what to shun and to whom they ought to direct their Actions Pope Innocent will give another Let the Priest attend diligently that he bears not the sign without what is signified and that he carry not the Vestment without vertue lest he be like to a Sepulcher outwardly whitened and inwardly full of uncleaness 3. Of Priest's Function Q. What do you mean by Priests A. I will not stand about the word Priest which comes from the word Presbyter But his office according to the custome of the Church is principally to offer Sacrifice as all Ages and Laws do declare for as in the Law of Nature and in the written Law their duty was to offer Sacrifice for themselves and others So in the new Law Priests had charge to offer the Sacrifice of the Masse for as the Altar and Sacrifice are correlatives so Sacrifice and Priest who in his Ordination is Consecrated by this form Receive power of offering Sacrifice in the Church for the Living and Dead St. Clement in his Constitutions puts this form O Almighty God give unto him by Christ the participation of the Holy Ghost that he may have power to remit sins according to thy command and loose all bonds according to the power which thou hast given to the Apostles and of pleasing thee in meekness and purity of heart by alwayes offering to thee without spot or stain the pure and unbloody Sacrifice which by Christ thou hast established as the Mystery of the New Testament The Canons of the Apostles suppose it to be the office of Priests as also the First General Council of Nice Can. 18. So most of the Councels and Fathers Q. Are Priests to be Honoured A. For many reasons they are but principally for Four to wit their Dignity Vtility Mediation and Power First for their Dignity for they are God's Vicars on Earth to feed cure and keep his People whence St. Augustine saith There is no greater under Heaven than God's Priests Consecrated to deliver the Heavenly Sacraments and humble St. Francis tells us that we ought to honour and reverence God's Priests who are higher and worthyer than all Men and he would sooner give reverence to a Priest than to an Angel St. Athanasius relates That the great Abbot Anthony as often as he met with a Priest would fall on his knees and would not rise from the ground until he had kissed his hand and obtained his Benediction Secondly For Vtility for by Priests the faithful are received into the Church and by their Function many spiritual graces are communicated unto them besides the benefits they receive by the Priests Preaching Instruction and Ministration of the Sacraments the Holy Scripture bids us to honour the Physitian for our necessity for the Highest hath created him how much more ought we to honour Priests who are Spiritual Physitians of our Souls for as they by their Office do make us Members of the Church so they cure us of all the Diseases of our Souls and preserve our spiritual lives and bring us to Eternal Life Thirdly For their Mediation for they are Mediatours between us and God for it is his charge to pray for the People and he obtains blessings for them Num. 6. Our Lord speaking to Moises and Aaron of Priests said They shall invocate my Name upon the Children of Israel and I the Lord will bless them The wise Man therefore advises us saying In all thy Soul fear our Lord and Sanctifie his Priests with all thy strength love him that made thee and forsake not his Ministers honour God with all thy Soul and honour the Priests and purge thy self with the arms of Grace to wit the grace that God communicates unto us by the Ministery of the Priest Lastly In consideration of the power which God hath given to them especially in Remission of sins and Consecrating of the Holy Eucharist for brevity sake I will cite One or Two of the Holy Fathers and so conclude for the first Let us hear the words of St. Chrysostome To those who live on Earth and are Conversant therein it is committed to dispose of those things which are in Heaven To them it is given to have that power which our Lord would not give to Angels nor Arch-Angels for it was not said to them whatsoever thou shalt bind upon Earth it shall be bound in Heaven Indeed the Princes on Earth have also power of binding but the bodies only but the bonds which I speak of in Priests concerns the Soul and reaches even to the Heavens in so much that what the Priest doth beneath the self-same God ratifies and our Lord confirms the sentence of his Servants what therefore other thing can you say but that all power of Celestial things is granted to them by God for he sayes whose sins ye retain are retained what power can be greater than this The Father gave all power to the Son and I see this power given to Priests by God the Son For the other let us hear what St. Augustine sayes At this so honourable a priviledge Heaven is amazed the Earth admires Man is terrified Hell dreads the Devils tremble and the Angels worship St. Bernard admires it saying O excellent and honourable power of Priests to which nothing in Heaven nothing on Earth can be compared in fine St. Francis gives us an Admonition saying We Catholicks ought to Worship and Reverence Priests for their Office and Administration of the most Holy Body and Blood of Christ which they Consecrate and receive and Administer to others The end of the First Part. The Second Part Containing a Brief Explication of the Masse SECT I. Of the First Part of the Masse from the beginning to
passion and hid themselves nevertheless there remains a little part uncovered which represents our Blessed Dady and St. John Evangelist who never left our Saviour but continued with him even to the Cross These Ceremonies duly considered may move our Souls to Devotion and make a good preparation for the better attention to the following mysteries we may do well here to joyn our prayers to the prayer which our Saviour made in the Garden and in union thereof to offer up our selves to God with a purpose never to separate our selves from him but to follow him even to the Cross 3. Of what occurs in the Oblation of the Chalice Q. Why doth the Priest take the Chalice A. He takes the Chalice to prepare the Wine for the other Oblation wherein he represents our Saviour accepting of the Chalice of his passion for when he had said Father if it be possible let this Chalice pass from me he adds nevertheless not as I will but as you as if he should say since it is thy will O Father that I should drink this Chalice I submit my self to thy will In conformity to this the Priest puts Wine and Water into the Chalice Q. Why doth he mingle Water with the Wine A The Church has alwayes done so and it is generally held to be an Apostolical Tradition and many are of opinion that our Saviour himself in his last Supper did mingle Water with his Wine So St. Clement expresly declares Pope Alexander Anno 106. tells us That in the Sacrifice of the Masse only Bread and Wine mixt with Water is to be offered In the Chalice of our Lord neither Wine alone nor Water alone ought to be offered but both mixed for we read that both did flow from Christ's side in his passion St. Cyprian gives a mystical reason for it When the Water is mingled with the Wine in the Chalice the people are united to Christ Jesus and the multitude as believers are united together and joyned to him in whom they believe This mixture or conjunction of Water and Wine in our Lord's Chalice is so done that this conjunction cannot be separated to signifie that nothing can separate the Church from Christ afterward he sayes Water cannot be offered alone nor Wine alone for if any one offers Wine alone the Blood of Jesus Christ begins to be without us and if Water alone the people begin to be without Christ but when the one and the other be mingled and by a confused mixture or union they are blended together then the Spiritual and Heavenly Sacrament is perfect So that the mixture of Wine and Water is an express Symbole of the union which Christians have with Christ in this Sacrament which is the fruit principally intended in this Sacrifice This mixture also assures us that Christ is united to us and we to him by this Eucharistical Sacrifice intimating that our Salvation cannot be without the participation of Christ's blood nor the effusion or offering of his blood without our Salvation Q. Why doth the Priest bless the Water and not the Wine A. Because the Wine as is said doth signifie him who needs no Blessing and the Water the People who stand in need of Benediction and therefore the Priest Blesses the people in the Water for a disposition to the union which by this Sacrifice we are to make to Christ In the Masses for the dead this Benediction is not given for the Souls in Purgatory are in the state of grace Q. Why doth the Priest put so little Water A. That it may the sooner be converted into Wine for it is convenient that the Water be converted into Wine and not the Wine into Water to signifie that we are to convert our selves to Christ and that the Church or People ought to be incorporated unto him Pope Honorius esteemed it a great abuse to do otherwise for the People represented by the Water are in no way to be equalized or compared to Christ repressed by the Wine Q. What doth he after the Oblation of the Chalice A. He sets down the Chalice on the Corporal with the Host and then devoutly prayes that God would accept this Sacrifice and withall begs that the Holy Ghost would Sanctifie these things ordained for the Sacrifice and still in making the sign of the Cross he shews that what he asks is expected by vertue of the Holy Cross and passion In consideration of these Ceremonies we may principally insist in the contemplation of the mixture of Water with Wine or rather the union of our Souls to Christ as it represents for it is one of the principal effects of the Eucharist of which Christ said He that eats my flesh and drinks my blood abides in me and I in him We may also consider the pious intention of the Church which in this Ceremony manifests her intention of uniting us by this Sacrifice to God in perfect love and to our neighbours to the end that being united as Members of Christ to the Priest in the whole course of the Masse 4. Of that which follows after the Oblation to the Preface Q. Why doth the Priest go then to the right end of the Altar A. He goes to wash the tops of his fingers because then such washing is undecent to be done before the Altar he goes to the end of the Altar where the Water is prepared for him Durand gives a mystical reason for it saying He washeth alwayes at the right end of the Altar the right signifies Prosperity as the left Adversity now we offend oftner in Prosperity than in Adversity according to that of the Psalmist A Thousand shall fall on this side to wit the left and Ten Thousand on thy right hand Q. Why doth he wash the tops of his fingers A. Lest any Crum or particle of the Host or any other thing might stick to his fingers to wit his thumb and his fore-finger wherewith only he touches the blessed Sacrament at the Consecration This is held to be an Apostolical Tradition whereof St. Denis gives this signification saying The washing is used to the tops or extreme parts of the fingers before the most Holy signs is observed as if it were before Christ beholding our most hidden thoughts c. For those who come to the most Holy Sacrifice ought to be expiated or cleansed from all imperfections in as much as they can St. Clement sayes that it is done to shew the necessary purity of the Soul and that this Sacrifice ought to be performed with all purity of Body and mind And St. Germane teaches that The Priest is admonished thereby to wash his Conscience with tears of Repentance And blessed Albert sayes that The Priest wants an ampler washing for venial Sins and reliques of iniquity We in seeing it may consider what purity of Soul and Body is required in those who come to this Sacrifice especially to the Holy Communion and thereby endeavour to cleanse our Souls with the Water of contrition and wipe
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
fructifie shew in your actions what you have promised in your Orisons you have received the pledge of eternity so walk that you may come to it Some very impertinently would have the custome of saying Ite missa est to have been used in the dismission of the Catechumens for although that after the Gospel they were dismissed because they were not permitted to be present at the holy Mysteries as is to be seen in St. Denis and in the Laodicean Council yet in no place do we find this manner of salutation unto them Only in the Liturgie of St. Basil and St. Chrysostome there is a command given that they should withdraw or go forth Discedite Catechumeni But this Ite missa est was alwayes said in the end of the Masse only to the faithful Christians after they had been partakers of the Mysteries It is true that as St. Clement teaches sometimes the Priest said Ite in pace Go in peace which words Christ did frequently use after some of his miraculous Works and imports as much as the God of peace be with you all not much differing in sence from the Ite missa est for the peace which that presents is that which is to be obtained by the Masse So that in saying it the Priest assures us that peace is imparted unto us by the Sacrifice of the Masse We may piously meditate that at Christs Ascention the Disciples were Devoutly kneeling praying and adoring our Saviour until such time as the Angels did cry out unto them Ye men of Galilee why stand you looking up to Heaven this Jesus who is assumpted from you into Heaven shall so come as you have seen going into Heaven as if they should say go and so lead your lives that ye may come to that glory which is promised us in Christs Ascention and let us Devoutly answer the Priest by saying Deo gratias imitating the Apostles who as St. Luke sayes adoring went back into Hierusalem with great joy and they were alwayes in the Temple praising and blessing God which is conformable to this part of the Mass which as is said before ought to be of praise and thanksgiving whence in Easter-time the Church adds Alleluja as a Canticle of joy and praise joy in our Souls and peace to God Q. What is the second Conclusion A. Sometimes the Church concludes the Mass with Benedicamus Domino which she uses in all penitential times as in Advent Lent The Ember days and Vigils as also in the Ferial days out of Easter time in which times as she omits the Gloria in excelsis which is a Hymn of joy so she omits the Ite missa est and in its place says Benedicamus Domino Let us bless our Lord. Durand gives a plausible reason for it saying that in the primitive Church when there was any solemn Congregation the Priests were wont to conclude with Ite missa est but when there were but a few or none of the faithful people with Benedicamas Domino and consequently to this when he says Ite He remains turned to the people after Dominus vobiscum but when he says Benedicamus he turns to the Altar it is not incongruously said that Ite missa est is used in times of joy in which the people are dismissed but in those primitive times they are referred to prayer for remission of their sins Q. What is the third Conclusion A. That which is only used in Masses for the dead when instead of the other there is said Requiescant in peace Let them rest in peace which is suitable to the whole course of the Masse wherein is no special prayer for the living but what is then said to the living is only to incite them to pray for the dead as the Priest does all along and consequently standing near to the Altar in the end he salutes not the people but prays for the dead and so passes on without giving any Benediction as in all others he does because the Benediction is not given but to them that are present whose part is only to say Amen as devoutly joyning with the Priest 3. Of the Priest's Benediction Q. What Prayer is that which the Priest then makes A. He prays that his service or Sacrifice not done by presumption but in Obedience to Christ and his Church may be pleasing and acceptable to the Divine Majesty as well for himself as for all those for whom he has offered it whereof we have a resemblance in Moses saying to Aaron Approach to the Altar and immolate for thy sin offer the Holocaust and pray for thy self and for the People and when thou hast slain the Peoples Host pray for them as our Lord hath commanded This prayer being made the Priest kisseth the Altar as in confidence of his Sacrifice being accepted by God he turns to the people and saying The Omnipotent God Father and Son and holy Ghost bless you Amen Making the sign of the Cross on all who are present where we may note that as formerly has been declared the Church in all Sacraments and Benedictions invocates the blessed Trinity and that as the Mass begins with the invocation of the holy Trinity so it ends Q. Whence comes the use of this Benediction A. The Church has taken it from the Law of Nature Moses his Law and from the Law of grace In the Law of Nature Melchisedech after he had offered his Sacrifice of Bread and Wine a true figure of the Sacrifice of the Mass as is declared in the first part he blessed Abraham Jacob also blessed Joseph's Children and particularly at the time of his death and when God taught Moses the manner of Consecration and Oblation he determined a set form of blessing the people Our Lord bless thee and keep thee Our Lord shew his face to thee and have mercy on thee our Lord turn his countenance unto thee and give thee Peace Where we may note that the form of the Benediction is virtually the same for in that form there is thrice our Lord presenting the Father Son and holy Ghost and they are but a more ample Declaration of Gods blessings which is sufficiently expressed in what the Priest says Omnipotent God who can by his power give all good gifts bless you Rabanus makes this application of it Our Lord God the Father bless thee and keep thee by his Omnipotency Our Lord God the Son shew his face to thee by his incarnation and have mercy on thee by his passion Our Lord God the holy Ghost turn his countenance unto thee by his gracious inspirations and give thee peace by the infusion of his grace It has been also used in Christ's Church even from the beginning as is to be seen in all antient Liturgies The Grecians who use St. Basils and St. Chrysostomes Liturgies have it to this day for the Priest turning about to the people says Our Lord keep ye all in his grace and goodness perpetually now always and for ever Amen But the