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
but were in God's possession Or as St. Hierome sayes to signifie that they were to offer to God a high egregious principal and chief thing which therefore was to be elevated and offered to God in Solemn Rite Now in the Catholick Church this elevation is made for three motives First As it is a circumstance agreeable to the Oblation of the Masse Secondly In as much as it concerns our proper interest in this Sacrifice Thirdly In as much as it is a Representation of Christ's Elevation on the Cross The Consecration being made our Oblation is perfected by this Elevation as a circumstance making it complete St. Bonaventure makes a pious contemplation thereon saying that in the Elevation the Sacred Host is shewed to God the Father to obtain the grace we have lost by our sins as if the Priest should say O Heavenly Father we have sinned and provoked thy wrath but now behold the face of Christ thy Son whom we present to thee and who has provoked thee from anger to mercy and turning to the Angels in the name of all present he sayes O yee Angelical Spirits who are here present be yee witnesses that eternal life is our right and to confirm this we Elevate our priviledge that is Christ who suffered for us 2. Hugo a S. Victore tells us that when we come to Christ's words the Priest lifts on high both that is the Holy Host and Chalice signifying this meat and this drink to be more excellent than all other for it is the most excellent of all Sacraments St. Bonaventure again sayes that the Priest shews it to the People as if he should say ye have formerly seen Bread on the Altar but now after the Consecration behold ye the true body of Christ If God then could so powerfully make such a mutation he is also powerful to change us from sin to grace and afterwards to glory and again O ye faithful Christians rejoyce and behold for this is the celestial gift which our most bountiful King of Heaven has sent us that we may be filled with all grace and benediction and in another place Behold he whom the whole world cannot contain is our captive Durand amongst other reasons gives this that all present may see behold and ask whatsoever is good for their Souls 3. The last thing signified and principally intended in the Elevation is consequent to what hath been said of our Saviours being laid and nailed on the Cross for this Ceremony represents him now elevated on the Cross which made Honorius to say that it was as if Christ were then elevated on the Cross and immolated again St. Bonaventure sayes The Priest elevates the Host as if he should say to sinners or to all Christians Behold the Son of God stretched and elevated on the Gibbet of the Cross Q. Why is the little Bell rung A. To make all present attentive to the Sacred action calling them away from all other cogitations and putting them in mind of their duty to wit that they ought to prostrate and adore and with the eyes of faith behold their Lord and God elevated on the Cross for their Redemption For as St. Bernardine sayes in one of his Sermons When the most Holy Sacrament is elevated in the Masse every one is bound to three things 1. To withdraw his eyes from vain yea from all other things 2. To turn his eyes to the consecrated Host 3. To adhere totally with his whole mind with his whole endeavour by Devotion to Christ in this Holy Sacrament we may also say that it was so ordained that all persons who in great Assemblies could not see the Priest's actions or perhaps were otherwise distracted or detained in their private prayers might know that they are to adore and behold our Saviour thus elevated Q Why are Tapers or Candles then lighted A. These Tapers do fitly represent the interiour Devotion or rather disposition of those who are present for our Holy Mother the Church by them admonisheth us to prepare and dispose our selves with such vertues as are necessary to the worthy receiving of our Saviour now come to us in the holy Eucharist representing unto us Faith by the light Charity by the fire or heat Hope by the flame which ascends on high and to manifest that we are Children of the true light of Christ Jesus The light also is an Emblem of Innocency and purity and therefore intimates that we ought to come to this Sacred mystery in innocency of life and purity of mind that so in spirit and truth we may adore and honour our God whereof these Tapers are external signs Q. Why do many knock their Breasts at the Elevation A. First In conformity to the act of Admiration so when we hear any strange thing men knock their Breasts now here as the Psalmist sayes God has made a memory of his wonderful works our Lord indeed is marvellous in all his works but in none so much as in this wherefore with great Reason we admire his infinite goodness and love whilst he has so humbled himself not only to become Man but also Man's food to make him God and so to exalt him above the Angels 2. It is a natural sign of sorrow and grief as daily experience manifests Since then in the elevation there is presented unto us the most dolorous object to wit Christ suffering on the Cross no marvel that Devout Christians who have a feeling compassion of his dolours should knock their breasts as manifesting their interiour sorrow Lastly many do it upon Reflection that they by their sins have been the cause of Christ's sufferance or on their unworthiness worthiness of so great a good or as our St. Bernardine sayes we knock our breasts at the elevation of Christ's body in which true and entire pennance is declared and in this we imitate the Devout multitude who were present at Christ's passion and when they saw the things that were done they returned knocking their breasts Eusebius Emissenus will teach us to make Three actions in this time of the Elevation 1. By faith to behold honour and admire the Body and Blood of our Lord for we at that time make acts of Faith saying in heart I believe thou art true God and Man since thou hast so declared by thy word and therefore say with the Centurion Indeed thou art the Son of God 2. We ought to exhibit all Honour and Adoration to him who hath so humbled himself in so mean a form to come to us 3. We may admire the great goodness of God in this Sacrament Surely if the people did marvel and glorifie God saying that they never had seen the like we may marvel and glorifie God for the like favour never was seen and greater there cannot be Moreover such ought our affections to be at this time as if we were present at Christ's passion seeing him hanging on the Cross sweetly beholding us from the Throne of his Cross and crying out O all
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
meat as Ecclesiastical Histories do testifie None can deny but that it was a pious custome to Communicate daily yet not common to all for it is certain that many holy persons eminent in Sanctity did not take it Sacramentally for many years particularly those who did live in the Desarts yet St. Basil does not stick to say that those who did lead a solitary life in the Desart where there was no Priest did keep the Communion that is the Eucharist in their Cells and Communicate themselves nay in Alexandria and Egypt every one of the people for the most part did the same Great St. Hierome sayes I know that it is the custome at Rome that the faithful do alwayes take the body of Christ which I neither reprehend nor approve for every one abounds in his own sence St. Augustine has the like Discourse some will say that the Eucharist is not to be taken daily if you ask wherefore because sayes he the dayes are to be chosen wherein a man lives more purely and chastly that so he may come more worthily to so great a Sacrament for he that eats and drinks unworthily eats and drinks judgment to himself Another on the contrary affirms that it is to be taken daily c. Let every one do what according to his faith he piously believes is to be done for neither of these do dishonour our Lords body and blood sith they strive contending who may do best to honour this most holy Sacrament for Zaccheus and the Centurion did not contend among themselves nor did any of them prefer himself before the other when one of them did receive our Lord in his house with joy the other said I am not worthy thou shouldst enter under my Roof both honouring our Saviour though not in the same manner both miserable by sin both obtained mercy and concludes one in honouring God does not take it daily and another in honouring God does not omit any day Blessed be God in these our later times we have some who if not every day yet very frequently with Devotion receive the Eucharist and some who out of humility forbear but I fear we have too too many who under this cloak give way to the Temptations of the Enemy and more who neglectfully omit it To such I may say with St. Chrysostome Even as it is perillous for him that is cold to wit in mortal sin to come to it so no participation of that Mystical Supper is poyson or destruction for this Table is the strength of our Souls the nerves of the mind the bond of confidence our foundation hope salvation light and life surely if any one did justly consider this he would not easily forbear But alas we easily suck poyson and pestilential vanities of the World which lead us the way to Hell we gormandise our selves with what is pleasant to the Palate not rarely the readiest way to our Grave and still with danger of going further even to Hell and leave the means to prevent all evil But some will say we are sinners and so dare not appear c. To whom Cassian answers we ought not therefore suspend our selves from the Communion of our Lord because we acknowledge our selves sinners but rather more greedily hasten more and more to it both for the Medicine of our Soul and purification of the Spirit but yet with humility of mind and faith that judging our selves unworthy to receive so great grace we rather ask remedy for our wounds otherwise even the Aniversary Communion is not worthily to be presumed as some so measure the Dignity Sanctification and worth of the celestial Sacraments that they esteem none but Saints and unspotted should presume to take them and not rather that by their participation they might make us holy and clean Such truly incur more presumption of arrogance in declining it then as it seems to them of humility for when they receive them they judge themselves worthy to receive them It is much more reasonable that with that humility of heart whereby we believe and confess that according to our merits we can never come to those sacred Mysteries we presume to take them every Sunday for remedy of our infirmities than puffed up with a vain perswasion of mind that after a year we should believe our selves to be made worthy to partake thereof The counsel of St. Ambrose is very good Take that daily which daily profits thee so live that thou mayest deserve to take it daily he that deserves not to take it daily deserves not to take it after a year As holy Job did daily offer for his Sons lest perhaps they might some way have sinned Thou doest hear that as often as the Sacrifice is offered the death of our Lord his Resurrection and Ascention are declared and Remission Why then doest thou not take the daily Bread of life He that hath a wound seeks cure for the wound because we are in sin the Medicine and cure is the celestial and venerable Sacrament we say give us this day our daily Bread if thou takest it daily it is to thee daily that is every day I will conclude with the Golden words of St. Basil It is sayes he an excellent thing and very profitable to communicate every day and to participate of the body and blood of Christ he manifestly saying He that eats my Flesh and drinks my Bloâ—d has life Everlasting for who doubts but that the frequent participation of life is nothing else then to live many wayes We therefore communicate four times in a week on Sunday Wednesday Fryday and Saturday and other dayes if there be a memory of some Saint In fine take away mortal sin which is done by the Sacrament of pennance I see nothing but want of oppertunity may justly hinder us from daily Communion for the holy Eucharist is a fountain of grace and of its own nature take away daily and venial sins If we are sick here is our Medicine if wounded here is a cure if tempted a refuge if hungry Bread of life if thirsty here is a fountain of life if in necessity or want here is a Heavenly Treasure laid open to all If sinners here is remission and indulgence For our Saviour has left this holy Sacrament as a remedy for all our evils and daily offers himself to us continually invites us to this celestial Banquet I may say with St. Chrysostome Christ calls us to Heaven and we draw back and loyter and make no haste neither do we run to the thing which is the hope of our Salvation Some indeed may pretend imployments in secular affairs although I believe very few would neglect their corporal food for them but are those imployments lawful and good if not attend and repent if so will Communion hinder them no but rather impart a Benediction to their endeavours O but we have not time to prepare our selves for so great a Sacrament If urgent and necessary I will speak no further but
by a knot in the middle the Chalice in this form was set in a Golden Crown which the High Priests did wear the Manna was reserved in such a Cup whence the Jews on their Money did imprint such a Chalice In this form it may be a Symbole of Heaven divided into Two parts and as Heaven includes all the Elementary VVorld so in the Chalice the Sacrifice of the Universal VVorld is offered by the Priest The Chalice in the High Priest's head represents the Chalice elevated above the Priest's head in Masse that of the Manna was a compleat figure of our Chalice which carries in it the true Manna Christ Jesus and that of the Jews Money represents that all our works are of no value not right coyn unless they be marked with the Chalice of the Passion of Christ Jesus which this Chalice represents Q. What is the matter of the Chalice A. For the most part is either of Gold or Silver and in times of necessity or persecution in Pewter yea in Lead Brass Glass and Wood especially in the primitive times But in process of time it was ordained by the Church that they should not be of Glass by reason of its bricleness with peril of effusion nor in Wood because it is spongy and porous whereby the blood of our Lord might fcak into the Wood and other indecencies nor of Copper or Brass by reason of their noysomness but of Gold or Silver and of Pewter by permission or through want St. Maximus sayes that Gold shews the pretious Redemption from our Captivity Silver the price wherewith we were bought and Pewter our misery and poverty Gold is a Symbole of charity Silver of Sanctity Pewter of humility and misery Q. What is the Patten A. The Patten Plate or little dish is as ancient in the Church as the Chalice and ordinarily is of the same Mettal with it and serves for the Oblation and Communion of Christ's Body as the Chalice for his blood and as Theophilact notes the open Patten fignifies the open heart of Christ in the Latitude of Charity and therefore is a Symbole of the unmeasurable extent of Christ's Charity in his Passion which we feel and remember in the Holy Masse and is in all respects to be Reverenced as the Chalice wherewith it is also Consecrated Q. What is the Linen Cloth which is put on the Chalice A. Of this in particular I find little mention unless we reckon it amongst the Corporals which did sometimes serve to put under the Chalice and folded did also cover it so that we may apply to it what is said of Corporals with very little difference only they are not Consecrated for it is white Linen and is called Purificatory as being a little Towel to purifie or cleanse the Chalice and Patten in the Masse especially to dry and wipe the Chalice after the Lotions and to that end is alwayes to be kept clean and neat and by reason it hath so near a connexion to the blood of our Saviour is not to be touched nor washed otherwise than the Corporals this represents the Napkin on our Saviours Head as St. John sayes wrapt up a part into one place whence we may note that St. Luke affirms that besides the Syndon there were other Linen Cloths for he and St. John specifie Cloths So that the Altar Towels may represent the Cloths the Corporal the Syndon and the Purificatory the Napkin on his Head Q. What means the Vail which covers the Chalice A. The Church uses the Vail for decency although we may say that the first use of it was to cover the Chalice from the sight of the Catechumens who were wont to be present at the Masse until the Offertory when they were dismissed the Vail was taken off Now with this for the better covering the Chalice there is a Pall which is used to cover the Chalice when this Vail is taken away for the avoiding of any dust or flyes that might fall into the Chalice SECT V. Of Priests and what belongs to them 1. Of their Vestments in General Q. WHy are the Priests Cloathed with so many Vestments A. If we reflect on what God ordained in the Law given to Moses we may not wonder at this for he commanded Moses to make a Holy Vesture to Aaron for glory and beauty wherein he being Sanctified might Minister to God and naming the Vestments Rational Ephod Tunick a streight Linen Garment a Mitre and a Girdle he sayes they shall make Holy Vestments that they may do the functions of Priesthood unto me by these Vestments sayes St. Bede the Priests were admonished of Justice and Sanctity as also of their Office and Function Now if it were so in the Old Law where all things were done in Figures and Types with how much more reason ought the Priests of the New Law to have Vestments befitting their Function and Ministery for the greater Glory and Ornament in the true and real Sacrifice ordained by Christ himself such has been the custome of God's Church as in the particulars shall be declared St. Hierome hath made a whole Treatise of them in general affirming That these Vestments do signifie that Bishops and Priests ought to have special Vertues to which end sayes he in another place Divine Religion hath Vestments for the Ministery different from the Common That sayes he the Clergy may perform our Lord's Sacraments with a clear Conscience and that they may be new Men in Christ as well in Vertues as in Vestments which Ivo seconds saying The Priestly Ornaments or Vestment are Marks or Badges of Vertues by which as by writings or books they are admonished to whom they are to direct their actions Natural reason and common civility teach us that as there is distinction of persons and quality so there is distinction of Garments and other Ornaments agreeable to their state and condition even according to their Offices and actions neither was their ever a Nation so barbarous but that it observed a distinction of exteriour Habits or Apparel between the Clergy and the Laity and likewise amongst the Laity in time of Judicature or such like and amongst the Clergy in their Sacrifice and Functions Can there be any thing more reasonable then that the Priests should have decency in Garments sutable to their Actions or Functions that all may know what they are a doing and they themselves be mindful alwayes of what they are doing So the Pope's Patriarks and Bishops have their several sorts of Garments and all of them as Priests have Vestments agreeable to the Holy Sacrifice which as hath been often said represents Christ's passion and therefore the Priest goes vested to the Altar as Christ went to the Cross So that when we see the Priest thus Vested we may piously contemplate our Saviour going to offer himself on the Cross for our sakes which will appear in the particulars Q. How many are the Vestments required at Masse A. Speaking of those which are common
to-morrow another but always the self-same Therefore it is one Sacrifice it is one Christ in every place here entire and there entire one body but this which we do is done for a Commemoration of that which was done for we offer not another Sacrifice as the High Priests of the old Law but always the self-same See the Annotations on the 10 of Hebrews where many holy Fathers are cited to this purpose to whom I will add the words of Primasius St. Augustins Scholler The Divinity of the word of God which is every where makes that there are not many Sacrifices but one although it be offered by many and that it is one body which he took out of the Virgins Womb not many bodies even so one Sacrifice not divers as those of the Jews were and Oecumenius on the words Thou art a Priest forever he could not say for ever of that Oblation and Host which was once made to God to wit on the Cross but with respect to the present Sacrifice by whose means Christ does Sacrifice and is Sacrificed who also in the Mystical Supper delivered unto them the manner of this Sacrifice In fine although the species be diverse the actions of the Priests divers the Consecration various yet still it remains that it is the same thing which is offered and the self-same offerer Christ Jesus who did offer it to his Father and by his Priests as his Ministers continually offers it and so will to the end of the World So that as the Mass is an Application of one and the same passion so the Priests by the Ministerial actions do only concur to the same Sacrifice which Christ made at his last Supper Q. Hâ—s not the Elevation of the Chalice some particular signification A. Yes for it represents our Saviour continuing on the Cross but principally the blood and water which by peircing of his side did flow out of his holy Body St Augustine meditating sayes It is not said he strook or wounded but he opened that thereby in a manner the Gate of life might be opened from whence the Sacraments of the Church do flow without which none can enter into true life moreover as it is said before it may fitly represent the separation of Christ's Soul from his Body In spirit we may contemplate with St. Bernard that therefore Christ was wounded that by his visible wound we might see the invisible wound of his love which St. Bernardine piously declares saying It did not suffice our Amorous Jesus for the manifesting of his inebriated love that he had once really shed his blood for us on the Cross unless he should daily shed it for us in the Sacrament it behoves us therefore to raise some acts of love in correspondence to his love We may also contemplate with St. Chrysostome that which is in the Chalice is that which flowed from our Saviours side wher of we are partakers and again As often as we draw neer to the wonderful Chalice we may come as sucking from our Saviours side and say Hail O most pretious blood flowing from the side of our Lord Jesus Christ wash away the foul and filthy stains of all my life past and present Offences cleanse sanctifie and prepare my Soul to thy eternal bliss Amen 8. Of what follows the Elevation Q. What is the Prayer which follows the Elevation A The Church in this Prayer imitates our Saviour for as he did offer up this Sacrifice on the Cross to his Father for the Salvation of mankind so here the Priest immediatly makes an Oblation thereof expressing his intentions which he has in the Oblation of this Holy Sacrifice for continuing or by degrees ascending from the Oblation which formerly he made of Bread and Wine now he makes it of the true body and blood of our Saviour Where we may note that the Priest in this his prayer joyns with the people who are present with him that they may also offer with him and make supplication that the Sacrifice may have the desired effect and praying for all those who are partakers of the holy Altar Q. Why doth the Priest make five Crosses here on the Host and Chalice A. The Church as formerly hath been said ordains the sign of the Cross to be often used in the Masse especially in the Canon both before and after the Consecration but differently The Crosses before are in order to the Consecration as effective by way of Benediction to the matter to wit Bread and Wine but after as only representative or significative to renew in our minds Christs passion The Crosses before as significative do well signifie the several passages of Christ's passion before he was put on the Cross and those which follow signifie what he suffered on the Cross and are consequently applyed thereto in what follows Now in this place the Priest first makes five Crosses to represent the five wounds of Christ hanging on the Cross two in his two hands two in his two feet and one in his side they may also represent the five senses of Christ which at that time had great sufferance for as St. Thomas notes He suffered in all his corporal senses in his touch he was crucified with Nails in his tast he was made to drink Gall and Vineger in his smell he was hanged on a Gibbet in a filthy place of dead Carkesses in his hearing he was provoked by the voice of those who blasphemed and derided him in his sight he suffered in seeing his Mother and beloved Disciples weeping Q. Wherefore are there three only on both Host and Chalice A. The three first are made on both because the terms belong equally to both but in the fourth specification is made of the Bread and in the fifth of the Chalice and so the two last Crosses are made separatly generally speaking it is so that the Crosses are made on both unless the words mention them apart Neither is the conceit to be rejected that will have the two last here made asunder to insinuate the consequence of those Christ's bitter pains which made the separation of his Soul from his Body Q. Why doth the Priest lay his joyned hands on the Altar A. Then proceeding in his prayer or supplication he bows himself to shew the humility of his heart and with joyned hands to commit this action to the Divine providence or thereby to represent the united votes and desires of the faithful present in the same will faith and hope and then inclining as expecting Gods mercy and goodness prayes that God would be propitious to him in this his Oblation and in confidence thereof he kisses the Altar in sign of reconciliation to God by vertue of this Oblation Q. Why then does he make three Crosses more A. He intimates thereby that as Christ had offered on the Cross so from the Cross he did offer his Blood for our Redemption The first Cross is on the Host the second on the Chalice third on himself here signifying
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
generally speaking it is strange that we should be so amorous and careful of temporal things that we cannot spare some time for spiritual things we can find time to feed our bodies for the most part with excess and yet we cannot allow some time to feed our Souls 9. Of the taking of the Chalice Q. How does the Priest take the Chalice A. The Priest having meditated a while on the holy Sacrament now received goes forward to accomplish the holy Sacrifice kneeling down to adore the blood of our Lord and taking the Chalice with prayer suitable in the same manner as he did with the holy Host he signs him with it importing as much as if he should say the blood of our Lord Jesus Christ which is the fountain and laver of our Sanctification the price of our Redemption and reparation shed on the Cross keep my Soul in security against all my Enemies and bring me to life everlasting whilst he is doing this we may say Hail sacred Blood for us still flowing To shew thâ— price of our Redemption Wash us from our sins always abounding And cleanse us by Christs bitter Passion Q. Why does the Priest after this take Wine A. Such is the Reverence which the Church bears to this holy Sacrament that she ordains this taking of Wine after the Communion of the Chalice lest any drops should remain in the Chalice as also to cleanse it after the holy species Q. Why does the Priest go to the corner of the Altar A. As he took Wine to cleanse the Chalice so now out of Reverence to the Altar where our Saviour was before offered he goes to the end of the Altar there to wash the tops of his fingers which had touched the Blessed Sacrament lest any remnant or particle of the Host should remain on them and also because it were unbeseeming that those fingers should touch any other thing before they were washed so that this Ceremony is rather for Decency than Mystery Q. But why does he do it with Wine and Water A. There is no necessity of both either may suffice but the Church uses both and not without Mystery for the Priest having received the holy Eucharist is to be washed with Water and Wine that is with spiritual exultation and joy signified by the Wine and compunction of our Saviours passion signified by the Water for this Sacrifice has a mixture of joy and sorrow of joy for the holy Eucharist of sorrow in regard of the passion represented therein of joy for the coming of our Saviour in so merciful profitable and most loving manner of sorrow for our sins which have been the cause of Christs so great Torment Dolours and Death on the Cross As therefore both those Mysteries are represented in the Masse and both concur to our Salvation so the joyning of Wine and Water in this action signifies the affections of the mind should correspond to what they signifie SECT V. Of what follows to the end of the Masse 1. Of the Versicle which is commonly called Communion Q. WHat does the Priest say after he has Communicated A. He sayes a verse most commonly out of the Psalms or other places of the holy Scripture proper for the time or Feasts in the same manner ordinarily conformable to the verse before the Offertory in correspondence also to the Subject and is commonly called Communion because it is sung or said immediately after the distribution of the blessed Sacrament when all do joyn together to praise God and to give thanks to his Divine Majesty for so great a benefit Some have noted that in St. Ambrose his time the Priest did say Simeons Canticle Now thou doest dismiss thy servant O Lord according to thy word in peace because mine eyes have seen thy Salvation which thou hast prepared before the face of all People a light to the Revelation of the Gentils and the glory of thy People Israel which is very proper for this place and may be said with Devotion by all present especially by those who have received the holy Eucharist Q. What does it represent here A. In order to the Eucharist it may well represent Christ's action after his last Supper which he ended with a Hymn The Arabick Text sayes They give praise to God for this Hymn was of Thanksgiving and praise to God Whence St. Clement sayes Having received Christs body and blood we give thanks to him who has made us worthy to receive his holy Mysteries and we ask that they be made to us not unto judgment but unto Salvation for the profit of our Soul and Body for the conservation of Piety unto Remission of sins and for the life of the World to come from hence we may gather that all which follows in the Masse tends to thanksgiving and prayer for the benefit and effects of the Masse Mystically as Pope Innocent 3. sayes it is a Symbole of joy representing the Apostles joy in seeing Christs Resurrection The Text says They were glad when they saw our Lord It may also be said to represent the joy of our holy Mother the Church in seeing her children fed with the Flesh and blood of her Spouse Christ Jesus whereby their pious desires are satisfied and they nourished with that celestial Viand which will bring them to the celestial joyes We may imitate the Apostles in their joy for Christs Resurrection for if they were glad to see Jesus and the Bethlemites when they saw the Ark we have seen in this Sacrifice of the Masse that which was represented by the Ark Christ Jesus himself who is offered for us in this Mystical manner we have therefore all reason to praise and glorifie our God who comes to make his abode with us those who have communicated have particular reason to rejoyce that he is risen in their Souls and hath given them a certain pledge of future glory Q. Why does the Priest say this at the right end of the Altar A. Because the Missal is brought to that side to end the Masse where it was begun and as before the reading of the Gospel the Missal was removed from thence to shew the Apostles going to preach Gods word to the Gentils forsaking the Jews who were obstinate and rejected Christs Law So now in the end of the Masse the Missal is brought back again to intimate unto us that in the end of the World the Jews shall receive true faith and be united to Christs Flock In this Ceremony therefore the Church represents the infinite mercy of God who notwithstanding the Jews great malice obdurateness and hardness of heart never ceaseth by his Ministers to call them and to shew the immensity of his goodness and clemency before the day of judgment by a miraculous hand as by force he will convert them The Church also groans sighs and prayes for the Conversion of all Nations expecting the fulness of them that is the Jews who at that time are to be converted when both Jews and