full of Gods Glory it is convenient that both Angels and Men should sing the praises of God as therefore in conjunction with the Angels we did sing Holy holy holy so in this Hymn we invite them to assist us or rather following their example we sing another Hymn or Canticle of praise Hosanna which signifies Triumph and has a certain kind of exultation and joy Blessed or praised be he that comes in the name of our Lord Blessed be he who by his infinite goodness came into the World to Redeem us by his passion in which sense the Priest signs himself with the sign of the Cross praised and blessed be he who comes to feed us in this holy Sacrament and Blessed be he who out of his infinite love is coming to us in this holy Sacrifice Hosanna all praise honour and glory be to God not only amongst us on Earth but also in the highest Heaven amongst the Celestial Spirits or in the highest manner we can give it Moved by all these Titles and Reasons let us bless and praise our Lord with Thanksgiving imitating the Prophet David who said I will bless our Lord at all times his praises are alwayes in my mouth Secondly Let us devoutly joyn with the Angels and all the Celestial Spirits in praising and adoring our God but then we ought to take good heed lest any thing be dissonant on our parts for if the strings of the heart be out of Tune or not sutable to them our voice will also be untunable one jar spoils the whole Consort we may also reflect that as David sayes we are here to sing to our Lord in the sight of Angels and that not only in their sight but we are to unite our hearts and voyces with them and that in the presence of God and withall we take their own words for as St. Gregory sayes We now praise God on Earth with the same voices or words wherewith the Holy Angels do praise him in Heaven not by pride of presumption but by humble Confession Thirdly Hearing the Seraphical and Cherubical Hymn Holy holy holy we ought to raise our minds to praise the blessed Trinity and with all Reverence adore and tremble before so great a Majesty Fourthly We may reflect on the Jews and their Children who praised our Lord as he was coming to Hierusalem where afterward he suffered his passion and Death And think with our selves that with greater reason we ought to rejoyce and praise our Saviour who now comes to apply unto us his passion as completed and here in the Masse presented unto us The Jews strew their Garments in the ways and cut boughs from the Trees and strew them in the way and shall not we with all submissive Reverence expect and attend the coming of our Saviour though in an invisible manner shall we not cast our Vestments that is our Bodies with all external Reverence possible and above all carry the boughs and branches of interiour Devotion and Piety that in true faith lively hope and inflamed charity in Tranquillity of Spirit we may be prepared for the coming of our Lord or to meet our God coming unto us Q. But why is there a litte Bell rung at this time A. It is and has been a custome among Catholicks to ring a little Bell and in Catholick Countryes to ring out the great Bell when the Priest sayes Sanctus or to make some other sign as by Mallets or Wooden Hammers as on Good-Fryday or by cryes or by singing Alleluja whereof Baronius makes mention to give warning to the faithful of this Solemn action to the end that in a special manner they may raise their hearts to more fervent Devotion and Reverence We have a figure of this in the Law where God ordained little Bells in the Hem of the Priest's Tunick to the end as the Text sayes That the Sound may be heard when he goes in and comes out of the Sanctuary in the sight of our Lord which was to move both Priest and People to a due Reverence to the Priest's Function and to an humble Adoration of Gods Majesty in that Holy place The Church does use here these little Bells for the same ends which here in England we call Sanctus Bel. SECT III. Of the Third part of the Masse which is from the Preface unto the Pater Noster 1. Of the Canon Q. WHat means the Canon A. Canon is a Greek word properly signifying a Rule or Order to be observed in any thing we are to do applyed by St. Gregory to this part of the Masse because it is constantly observed in all Masses according to the Churches Order whence St. Ambrose calls it the Ecclesiastical Rule and Optatus a Law or Ordinance established by the Church In the Missal it is called Action which name comes from St. Denis and is so called by way of Excellency for it contains the Consecration and Conversion of Bread and Wine into the Body and Blood of our Saviour and for the same reason it is called Sacrifice for in it the Sacrifice of the Masse is principally accomplished St. Basil calls it Secretum a secret or private mystery belonging only to the Priest and St. Irenaeus sayes that it is called Canon because the Priest therein follows the prescript and Rule of Christ in the Consecration and performs his Sacrifice and Sacrament in memory of Christs passion which in a more particular manner is therein presented and expressed in signs and actions It is true that before the Consecration there are other prayers and dispositions or preparations thereto and what follows are but applications of it to our comfort and consolation ordained for the better representation of the passion as in each particular shall be declared And here we may note that although the Masse be principally ordained as a representation of Christ's passion in whose memory it was first instituted yet there is in the Canon a Renovation of Christ's last Supper whence Durand notes with Pope Innocent 3. That in the Canon the Words signifie one thing and the Signs or Ceremonies another for the words principally belong to the Consecration of the Eucharist but the signs principally appertain to the remembrance of Christ's passion The words are in order to the Conversion of the Bread and Wine but the signs here before the Elevation in regard of what happened before his Crucifying and after in regard of what he suffered on the Cross which Pope Alexander the 1. confirms saying In the Sacramental Oblations which are offered amidst the Solemnity of the Masse to our Lord our Lords passion is to be mingled that the passion of him whose body and blood is made may be Celebrated or Remembered Now because this part of the Masse which solely belongs to the Priest is said all in silence I shall content my self to give a general notion of what the Priest is then doing that Christians may apply their Devotion to what occurs in the Canon and explicate the Signs or
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
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
is made a confession to Salvation In the second sence the Psalmist often uses it as I will confess to thee O Lord with all my heart with the confession of praise So Christ also sayes I confess to thee O Father Lord of Heaven and Earth that is I praise and give thanks to thee these Two Confessions run generally in the Masse for Faith is necessary to this Sacrifice which is of praise and glory to God So that in this place the confession which is made is of our Sins Now this confession is either private or publick particular or general The first is Sacramental or made in the Sacrament of pennance of which here we have nothing to say and therefore we speak only here of general or publick confession which by order of the Church is used for Remission of our daily and continual Sins defects and imperfections Q. Are not those Sins to be expiated by the Sacrament of Pennance A. The Sacrament of Pennance is ordained to take away mortal Sins as its principal effect and may be used for Venial Sins but in some way or other we daily and hourly offend God Venially and we being now to offer Sacrifice which requires all purity and innocency in as much as humane frailty will permit we make this humble confession thereby to obtain Remission of our daily Sins and Remission of the pain due to them and so to be more purely disposed to this Sacred Action Q. To whom do we make this Confession A. Principally and chiefly to God from whom alone we expect pardon and Remission of our Sins Q. Why then is it made to the Blessed Virgin and Saints A. We confess to the Saints in other respects for we confess to them when we have offended in that we have offended God even as the prodigal Child who said Father I have sinned against Heaven and before thee which the Glosse and St. Augustine Interprets as if he had said I confess that I have offended against the Angels and Saints Secondly We confess to the Angels and Saints as witnesses of our sorrow and Repentance of our Sins even as St. Paul 1. Tim 5. did charge Timothy I testifie before God and Christ Jesus and the Elect Angels and so we confess before God his Angels and Saints Thirdly As the Prophet David said I will sing to thee in the sight of Angels and I will render my vows to our Lord in the sight of the People that is in the sight and protection of the Angels I will praise thee my God and before all present confess my sins that as they have seen and known my wickedness so also they may see my Repentance that as I have made them sad by my manifold impurities so I may rejoyce them in my Conversion Lastly We manifest our sins and iniquities to the Blessed Virgin Mary Angels and Saints as also to all there present at Masse that out of compassion and charity they would pray for us as is plainly declared in the latter end where we desire them to pray for us that we may obtain of God Remission and pardon for our sins and afterward we ask for Mercy and Indulgence of them of Almighty God 4. Of some Remarkable things in saying the Confiteor Q. Why does the Priest say Peccavi A. To declare that he is a Sinner and the more to express himself he sayes I have sinned exceedingly By the way we may note how powerful this Peccavi I have sinned is if it come from the Heart for when the Children of Israel had offended God as they often did their only redress was Peccavimus we have sinned and the Mercy of God was not wanting David offended and with his Peccavi I have sinned he obtained Remission Salomon taught the People when they came into the Temple as a remedy for all evils and a means to obtain their Petition to cry out Peccavimus we have sinned leaving us a perfect Model of praying in the Church Q. Why does he say in thought word and deed A. That is as much to say in all manner of Sin for although sin proceed from the will take away the will and there is no sin yet this Will finds matter of sin in our thoughts words and deeds It was said of old even by God himself that all the cogitations of Mens hearts were bent to evil at all times great was the malice of Mens hearts in those times near to the beginning of the World which since rather make encrease than decrease for the waters of Iniquity have very small ebbs but huge great Spring-Tides and do so frequently overflow on the Field of our Souls that very few flowers of vertue or piety do grow there but innumerable Brambles and Briars which perhaps in quantity are not so great but bring great hurt to the Soul and if they be perverse they separate us from God and the best we can say or imagine without the grace of God all our cogitations or thoughts are unprofitable In like manner we offend daily in words for the Tongue is a Sea of evil or as St. James sayes a world of Iniquity yea the Iniquity of the Tongue fills the whole World There is no place or person of what quality soever but some way or other have the offending Tongue The Prophet Jeremy complained saying I attended and hearkned no Man speaks that which is good would God this were all the Apostle St. Paul speaking of young Widdows they learned to go about from House to House speaking things which they ought not But if we look almost upon all sorts of People we shall find them going from this place to that place from company to company full of words swearing of vanity curiosity too too frequently speaking things which they ought not in detraction and back-biting words of Iniquity as David sayes The words of their mouth are iniquity and guile Our deeds are conformable for as St. John sayes The whole World is set to Iniquity and David All have declined they are become unprofitable together there is not that doth good there is not one There is so great a multitude of those who do no good that scarce any one is to be found to do good and too too many that do evil for as St. James sayes We all offend in many things and St. Augustine avers that even the just do not live without some sins whence the Priest well sayes and so may every Man say I have sinned in thought word and deed Q. Why does he say Three times through my fault A. In this Repetition he expresses the vehement sorrow of his mind and therefore to the last he adds through my most grievous fault which is not unfrequent in the Scriptures So King David said My Son Absolon Absolon my Son who would grant that I might dye for thee Absolon my Son my Son Absolon and naturally we reiterate the cause of any grief We may also say that this Repetition is correspondent to the Three
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
joyn together that this may be done meetly and justly to receive the Eucharist And doest thou wonder that the people speak with the Priest when they sound out these Holy Hymns in common consent with the Cherubins and supernatural powers Finally St. Augustine thus explicates it This follows that for this so great a good of raised hearts we should not attribute the glory to our selves as of our own Forces but give thanks to our Lord for of this we are forthwith admonished because it is meet and just Which is the answer we are then to give to the Priest Dignum justum est It is meet and just meet because he is our Lord just because we are his people meet and just together that we his Servants together with the Priest give thanks to God from whom we have received all things Meet in respect of his manifold benefits Just in respect of our obliged gratitude for that we are partakers of the Treasures of his mercy in this holy Sacrifice I wish that each one for the comfort of their Souls would consider these words and learn them either in Latin or English that with heart and mouth they might answer to the Priest for if they did I am confident great Comfort and Devotion would arise thereby The words are short but full of Energie and Vertue 7. Of the Preface Q. What say you of the Preface A. Those who understand Latin may do well to attend to the Preface which savours of much Piety and yields abundant matter of Devotion for those who are ignorant thereof I will draw the most considerable motives for their Devotion and for this end I shall divide it into Five Considerations The First Consideration is that the Priest confirms the answer which we make concerning our giving thanks to God telling us verily it is Meet and Just Right and wholesome to do so Meet for the benefits here propounded and Just for God made Man by this Eucharist here communicates his goodness and mercy Right for its weight and merit wholesome as the cause of our Salvation or Meet because he is good Just because he is beneficient Right because he is merciful wholesome because he is our Souls Medicine Again Meet because out of his mercy and pleasure he has created us Just because out of pure goodness he has Redeemed us Right because he has freely and gratis justified us Wholesome because he has predestinated us to glory and he invites us alwayes to praise God by declaring that he is our Holy Lord Omnipotent Father and Eternal God for all Sanctity comes from him and by his power alone this Sacrifice was instituted whose fruit is Eternity and then tells the means to do it effectually by our Lord Jesus Christ The Second Consideration is that the Angels and all the whole Court of Heaven do adore and with mutual concord and consent by inflamed layes of Charity do celebrate God's praise and glory this the Church propounds unto us for imitation for if these Heavenly Spirits do continually praise God because they are alwayes in his presence The Church insinuates thereby the great Reverence Adoration and Honour we ought to give to our God in the Holy Sacrament of the Eucharist which if we do all these supernal Spirits will help us in this action that as they perpetually rejoyce in God by inflaming Love so we ought to rejoyce and exult with ardent love of him who has manifested his infinite love to us in this Holy Sacrament Thirdly We may consider that the Church Militant desires to joyn with the Church Triumphant to make one Quire and the faithful people present knowing their own frailty and indignity make humble supplication that God would give them Grace to make them worthy to make a part with the Heavenly Quire in this holy Sacrifice for as Florus sayes The Holy Church is to be associated to the Quires of Angels and with the Angels persist in the praises of God for ever and ever And now in this holy Sacrifice as St. Chrysostome teaches The Angels are ready to joyn with us at that time sayes he The Angels accompany the Priest and the whole Orders of Celestial powers cry out the whole place near the Altar in his honour who is there immolated is full of Angelical Quires Fourthly We may devoutly consider how the Church here specifies the Song or Canticle which the Angels continually sing in Heaven declared by the Prophet Isay and St. John Evangelist by the Greeks called Teisagion a thrice holy Canticle that is Holy holy holy Lord God of Hosts all the Earth is full of thy glory St. Ambrose affirms that we cannot give to God a more precious Title or more sutable to his Glory than to call him Holy for it is to say in one word all the substantial and incomprehensible perfections of his Deity and by this term holy in this place we understand God to be the Abiss of Sanctity from whence Angels and Men participate all their Sanctity as the Sun beams receive light from the Sun As therefore the Seraphins and Angels do thrice repeat this Holy so ought we in this place for as St. Damascene sayes The Deity is thrice declared Holy and Glorified when Sanctus or Holy is said three times whence Procopius tells us that the Seraphins do not only once sing the praises of God but reiterate them often yea infinite times For by the number of three we may understand a multitude so that by saying that they sing holy three times we may take it all times for this is their continual song whereto we hope to add our parts with them in Heaven as they joyn with us in this holy Sacrifice wherefore it is added Lord God of Sabaoth which is one of the names the Israelites did give to God and is not Translated in the Latin Church for that the word Sabaoth is an exceeding expression in any other Language but by many it is interpreted Lord God of Hosts or Armies which is fitly said here for in these words both Angels and Men do make Homage to their God acknowledging him for their Lord with this Canticle wherein the Host or Army of the Celestial Spirits and the Host or Army of Christ's Church at this time made one makeing an Army of a Camp set in array do joyntly and in due order Praise Magnifie and adore God whence consequently it is said all the Earth is full of his Glory the Heavens are full of it already now it is fitting that the Earth also should be full of the same all Men on Earth ought to sing his Glory even as the Angels do in Heaven The Fifth consideration may be of the Hymn which St. Mathew relates when the multitude that went before and followed cryed saying Hosanna to the Son of David blessed is he that comes in the name of our Lord Hosanna in the Highest which are the same words the Priest sayes here now since Heaven and Earth are to be
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
Bread and will invocate the name of our Lord wherein we may note two things the first is of taking the celestial Bread the second of invocating the name of our Lord. Of the first St. Cyprian sayes we call it our Bread because Christ unto whose body we come is our Bread for Christ said I am the Bread of life which descended from Heaven It is true the Psalmist speaking of the Manna sayes Bread of Heaven he gave them Bread of Angels did man eat whence it may well be called celestial Bread because it came from Heaven yet being but a figure and shadow in comparison of this celestial Bread it comes short of such a real and true Denomination For this let us hear Christ's own Argument Our Fathers did eat Manna in the Desart as it is written Bread from Heaven he gave them to eat lo how gloriously they speak of this Manna and indeed standing in the Negative opinion of the reral presence they might glory even over that which is figured thereby taking it in all respects even in the nature of a sign But Christ says Amen Amen I say to you Moses gave you not the Bread from Heaven but my Father gives the true Bread from Heaven and again I am the living Bread that came down from Heaven Where we may note first That Moses who gave Manna was but a meer man and that to the Israelites only But Christ God and Man gives this celestial Bread to the whole World Secondly Manna is said to be from Heaven not properly but as Heaven is taken for the Air but this Bread is truly said to be celestial because it comes from the highest Heavens descending from the Bosome of the Father Thirdly Manna was framed by the Angel at the prayer of Moses But Christ himself did frame this Eucharistical Bread and gave it to us whence Christ sayes that it is true Bread from Heaven or truly celestial and that not only because it comes truly from Heaven but also because it is so by nature and substance Secondly Because it produces celestial or Heavenly effects as grace and life in Jesus Christ Thirdly It brings us to the celestial Kingdom by giving life Everlasting As for the second in saying celestial Bread he incites himself to Devotion reducing to his memory what he is to take and how he is to take it to wit by invocating the name of our Lord that so he may receive it with greater fear and reverence O Lord sayes St. Ambrose with how great contrition and fountain of Tears with how great reverence and fear with how great charity and purity of mind is this Divine and celestial Mystery to be celebrated where thy flesh is in verity received where thy blood is truly drunk and therefore in heart and voice he cryes out I will invocate the name of our Lord for it is he alone that can make me worthy to receive this celestial food Where we may note that to invocate the name of our Lord admits many interpretations for first it may signifie an act of Sacrifice as when Abraham had built an Altar to our Lord he called upon his name and in the Chapter following it is said there he called upon the name of our Lord that is Sacrificed to our Lord. Whence St. Ambrose sayes Where Bethel is that is the house of God there the Altars are where the Altars are there is the invocation of our God Secondly It is taken for Gods true Worship so Enoch began to invocate the name of our Lord that is in a publick manner to Worship God according to this St. Paul sayes whosoever shall invocate the name of our Lord shall be saved where under the title of invocation we may understand profession of the name of our Lord Jesus as also all Worship Thirdly David said We will confess to thee O God we will confess and will invocate thy name we will praise and bless thee O God we will confess to thee with heart mouth and work that so we may confidently invocate thy name which St. Bernardine thus explicates if we invocate with a perfect and devout heart and not with a polluted mouth for true invocation includes true contrition Fourthly This invocation of our Lords name or by our Lords name is the best manner of prayer which also our Saviour commended unto us saying Amen Amen I say to you if you shall ask the Father any thing in my name he will give it to you wherein as St. Chrysostome notes Christ did shew the vertue and power of his name for being only named invocated he doth wonderful things with the Father The name of Christ invocated is a great security or assurance of obtaining what we pray for Lastly This invocation of the name of our Lord proceeds from a firm hope and confidence in Gods mercy and goodness for as Solomon sayes The name of our Lord is a most strong Tower the just run into it and shall be exalted The name of our Lord is a refuge to all the only hope of sinners is to invocate his name whence the Prophet Esay cryes out Thy name O Lord and thy memorial are in the desires of the Soul I will alwayes invocate thy name and the whole desires of my Soul is that thy name may be invocated by all and that it may be a memorial of thy goodness to all that I with them may alwayes have in memory the glory of thy name Briefly in saying these words I will invocate the name of our Lord then consequently to the whole action of the Masse the Priest offers the celestial Bread to God the Father by invocating his name that this his Sacrifice which he is now to consummate may be acceptable to his Divine Majesty which in all sumbissive manner as he has exteriourly adored so interiourly in heart and affection he adores and worships what he is to receive and in a few words expresses the interiour Devotion of his Soul and the vehement desire which he hath that what he does therein may be to the glory of God which he principally intends in this Sacrifice and in spirit and desire his Soul lancheth forth to praise and glorifie the holy name of God who has vouchsafed to give him this celestial Bread this food of Angels the very Body and blood of Christ Jesus In the mean time whilst we seeing the Priest going to take the Holy Host we may make our prayers that God would accept of the Sacrifice which the Priest now is to conclude and if we are to communicate we may beg the same grace which the Priest now receives and here with the advice of the Prophet Esay Seek our Lord whilst he may be found and invocate him whilst he is near to us we need not go far to seek him for he is come to us and hath made himself susceptible by us in the most loving way imaginable For he is become our food our celestial Bread here on Earth we can never have
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
principal motive of the Benediction in this place is to represent more compleatly the Ascention of our Saviour of whom it is said as St. Luke relates Christ brought them forth abroad into Bethania and lifting his hands he blessed them and it came to pass that whilst he blessed them he departed from them and was carried into Heaven from whence as Amalarius and others note comes the Tradition of the Catholick Church that the Priest in the person of Christ having accomplished and distributed the B. Sacrifice blesles the people Durand agrees in this and adds also that this Benediction may well represent the coming of the holy Ghost which Christ had promised this signification is not unproper for what is Benediction but a communion of the holy Ghost in the effects of grace which Innocent 3d. confirms saying that this Benediction signifies the descent of the holy Ghost and is no other than a sealing and confirming of the effects of this Sacrifice by which the holy Ghost comes to our Souls according to Christ's promise Q. But why does the Priest lift up his hand over the People and sign them with the Cross A. This rite may be said to be taken from the custom of the Priests in the old Law for Aaron stretching forth his hand to the people and blessed them Jacob blessed Josephs Children and did the same nay he laid his hands cross-wise on them Our Saviour in his Ascension did the same as is even now said Dionysius the Carthusian with Lucas and Suares do conceive that our Saviour did then make the sign of the Cross which St. Hierome confirms out of the Prophet Esay I will put a sign in them thus says he Christ ascending to his Father left us and placed it on our foreheads that we might freely say the light of thy countenance O Lord is signed upon us Q. Is this Benediction the greater by being given by a holy person A. I cannot say but that accidentally the sanctity of the blesser may add something to the encrease of the effects following such Benedictions especially if they be private independently of any order or function for if they be publick or done according to the rites and forms of the Church by Ecclesiastical and publick persons as principally here in the Mass little regard is to be had either of their Sanctity or otherwise for such blessing comes not from him as a private person but a publick in the name of the Church or rather from God himself who has made that hand so powerful as to Consecrate handle and take the body and blood of Christ Jesus and who has promised to second the Priest's Benediction according to that They that is the Priest shall invocate my name upon the Children of Israel that is bless them according to the form which God had given them and I will bless them where God promises to bloss them whom they shall bless Whence St. Augustine advises us not to regard if perhaps he that gives it be negligent or cares not what he does but behold our Lord who sends it We ought therefore to recive the Priest's Benediction with all Humility and Devotion In St. Chrysostomes Liturgie it is said that all the people bowing down their heads were wont to say Our Lord conserve for many years him who blesses and sanctifies us in which words they express the great esteem they had of this blessing and their gratitude to the Priest who blesses them St. Augustine declares the same saying ye ought to humble your selves at the Benediction and faithfully incline your hearts and bodies for this Benediction although it be given by man yet not from man the blessings we expect is from God and therefore we ought to expect it with all Devotion and Humility Q. Ought we to make the sign of the Cross upon our selves A. I see it done very frequently Now although the signing of our selves with the Cross at all times is good yet at this time as also when the Benediction of the holy Sacrament is given it seems not so convenient for in these we ought rather to attend to the Priests Benediction and signing as an Act of Authority and power in the person of God which is far more to be esteemed then our own private Action our best disposition therefore to receive it is passively with Humility of mind and prostration or bowing of the body and joyned hands To conclude we may consider that the Priest here in the Masse represents the person of Christ in his Ascension and blessing his Disciples in whose name and power he Communicates unto us the self-same blessing let us therefore as in Spirit and Devotion we have accompanyed in this holy Sacrifice our sweet Saviour in his Nativity Life Passion and Resurrection So let us follow him in his Ascention there humbly to receive his Benediction and with the Disciples adore him praising and blessing God for ever 4. Of St. John's Gospel Q. Does this Gospel belong to the Masse A. No for it is no part thereof neither is there any mention of it in primitive times so that it is rather from the custome of the Church in later times Durand supposes in use in some places as also Buchardus our Sarum custome was to say it at the Priests coming from the Altar Q. Wherefore then is it said here A. Gavant tells us that after the Liturgie of St. Peter something was read out of the Law and Prophets probably some instruction to the people before they departed in place thereof the reading St. Johns Gospel was introduced that as Suares notes even as the Masse was begun by the Memory of Christs Nativity or Incarnation so it might end with a circular mark of Christs Divinity and Humanity joyned in one to the end that we might alwayes retain in our hearts the memory thereof with a verbum caro factum est and the word was made flesh St. 〈◊〉 affirms that amongst all the Divine Authorities which are contained in the Sacred Text The Gospel is worthily esteemed the most excellent and among the Gospel that of St. John has the preeminence and of all the parts of St. John's Gosel the beginning is most sublime for in it are contained the highest Mysteries of our faith id est The Trinity Eternal generation of the Divine word the Creation of all things The Incarnation and the wonderfull effects thereof as Life Light and Grace which Christ brought unto us wherby also we are made the Sons of God Simplicius Bishop of Milan as St. Augustine testified did aver that he heard a Platonist affirm that the beginning of St. John's Gospel was fit to be written in Letters of Gold and set up in the higest places of all Churches whence we may conjecture that whereas by reason of concurrence of Feasts or Sundays or in time of Lent Vigils and Ember days wherein there fall out two Gospels on one day one of the Feast another of the time the Church is wont to use a Commemoration of the one in the Masse which is then said and at the end thereof reads its Gospel as being the principal part of the Office belonging to the Masse Now for Conformity sake or rather Uniformity in times when such double Gospels do not occur the Church has made choice of this Gospel which is the Gospel of the Third Masse on Christmas-day as the fountain of all other Evangelical verities ordaining it to be said after such Masse We may add another reason from the frequent and devout custome of Christians who get priests to say this Gospel over them in occasions of infirmity head-ach c. To prevent or take away Witchcraft and to defend them from the Devil we find also such reading of the Gospel over the sick and over possessed persons even in the Church-Rituals in the old Sarum Manual on Children after Baptism and in making holy water all which use the Church approves or at least tollerates from whence it may well come that the Priests to satisfie their Devotion did read this Gospel over the people before they went from the Church Harpsfield in his History Sect. 13. Chap. 25. brings a wonderful History to this purpose Q. What Ceremonies are used in saying this Gospel A. The same which are used in saying the Gospel in private Masses both for the sign of the Cross and standing for the people ought to stand and sign themselves on the fore-head mouth and breast at the reading of this for the reasons there set down and all ought to kneel down Devoutly with the Priest at the words Et verbum caro factum est And the word was made flesh on the same motives which are given at these words of the Creed Et homo factus est And he was made man only in the end we say instead of Laus tibi Christe Deo Gratias Thanks be to God as concluding the whole office with Thanksgiving We ought then to meditate on the Mysteries contained in this Sacred Gospel principally the Incarnation which is declared in those sweet words The word was made flesh and when we hear it Solmnly pronounced we ought to adore our Lord in heart mind and love and exteriourly express it by bowed knees and bended heart saying Deo Gratias FINIS