it another obligation for it ordains the Sanctification of the Sunday which is Holy and with sanctity of prayer and praise to be observed whence St. Gregory sayes we ought to rest from all earthly labour and insist in prayer that if we have negligently spent the Six days it may be expiated by prayer on the Sunday St. Clement avers that we can have no excuse before God if we do not come on Sundays to hear Sermons Sacrifice of the Masse and Communion And the Counsel of Forejuliense sayes that we ought first to abstain from all Sin and from all Terrene work and to give our selves to nothing but prayer and have recourse to the Church with great Devotion of mind with charity and love to bless God the Father and with all our hearts to praise him whence the Church willing to provide for the good of Souls hath determined this Act of hearing Masse as being most proper for such days and most profitable for our Souls for we can do nothing more pleasing to God nor wherein God is more delighted and our prayers more assuredly heard Q. Is it good to hear Masse daily A. Yes surely for it is a manifest sign of great indevotion to do only those things which are commanded precepts indeed were made to prevent Sin and may be performed out of a servile fear but good Christians must observe them out of a filial fear which is an effect of love The Child who only fears the Rod is seldome pleasing to his Parents at least deserves not their love and not to hear Masse but on days of Obligation argues great defect of the love of God and want of true Devotion Moreover if we did reflect on the good we lose in not hearing Masse or on our spiritual necessities we would be at least as careful and solicitous to crave help in them as in our corporal necessities nay of superfluities If we feel any Ach Dolour Infirmity or Sickness we are careful to have Plaisters Purgations Section of veins or whatever remedy is requisite no labour no industry no diligence is spared no procrastination or delay is grateful and is not our Soul which is infinitely more to be esteemed in need of help at all times not only on Sundays and Holy days but in each day of the week For though they were Saints yet they have an Emulation of greater vertue and progress in perfection But alas we are sinners and feel the burthen of our Sins our Souls are sick and infirm through the Corruption of out Nature not only prone to sin but are actually infected therewith none are without sin and consequently we stand in need of help daily and hourly have we not then great reason to go more frequently to this health-giving Sacrifice whereby as is said before we may be purged cleansed and spiritually cured Again if there were great Treasures and Riches to be had in any place for all those who should come and take them would any forbear to run to that place sure they would make no delays spare no labour take no rest nothing could hinder them Now in the Masse there is a Treasure of spiritual Riches or Heavenly Benedictions and Celestial gifts more to be valued than the whole World and all its Gold and Silver what stupidity then is it to neglect what we may so easily by the mercy of God obtain In fine do we not daily want mercy and grace or the encrease thereof let us hear Masse daily both are there to be had are we grateful to God as we receive benefits daily so let us thank God daily and we cannot do it in a better place Do we want any thing either in Spirit or in body the Masse is the sure means to obtain it our wants are quotidian it is convenient to seek a quotidian help and remedy Although our Holy Mother the Church doth not command it yet she plainly and piously invites us thereto ordaining that Masse should be said daily that all good Christians might be present thereat and praise God with the Priests the Church doors are open the Priests attend you at the appointed hour the Bells ring to awaken and call us thereto Honorius well said the Church reiterates the Sacrament or Sacrifice daily that those who labour in the Vineyard may be refreshed daily The Holy Council of Trent Sess 13. cap. 2. sayes before Christ was to depart out of this World to his Father he made this Supper wherein he poured forth the Riches of his Divine love towards us which St. Bernard termeth love of loves love which is truly love love drawing love love exceeding all love and our St. Bernardine Furnace of love and in another place he cries out O how viscerous is the charity of Christ O ardent love of his heart O admirable immensitie of so great love O incomprehensible latitude of so great a favour he would be inflamed with so great ardour of love towards our littleness as to bestow on us so abundantly his flesh for meat and his blood for drink as if it did not suffice our amorous Jesus for the shewing of his inebrited love that he did once really shed his sacred blood on the Cross unless he should pour it out for us in the Sacrament Now I believe there is no good Christian so tepid and cold but would with all his heart he had been present there and doth not our faith teach us that the Masse is the same with Christ's Supper which Christ himself continues in the Church and so will do to the end of the World he himself is present he himself is the principal cause of the Holy action and here he gives the same which he gave then there is no difference but in the visibility of the one and the invisibility in the other Faith which ought to command and rule both sense and reason tells us it is so Good God! how is it possible that any Christian can neglect to correspond in some way to this great love which is actually every where offered and presented unto us in the Sacrifice of the Masse he comes daily to seek us and shall we think much to go to him daily Q. My Soul is much comforted in what you have said and I will endeavour to apply my mind to this consideration henceforward but if you please have we no other cause of Devotion A. We read in the Evangelists that many Women did follow Jesus to see his passion and all his acquaintance stood by his Mother and two Maryes and St. John out of their tender love to their Master Our Faith also teaches that this Holy Sacrifice is a renewing of Christ's passion in our memory nay as hath been said before it is the same with the Sacrifice of the Cross and is made in the remembrance of Christ's death and passion shall then our senses be more prevalent than our understanding enlightned by Faith which teaches us that the Masse is a continuation of the same
the Offertory 1. Of some Ceremonies before Masse Q. What are the Ceremonies before Masse A. The Priest now Vested with the foresaid Ornaments his thoughts and intentions are wholly Celestial and therefore we must look upon him not as Man but as our Angel sent by our Holy Mother the Church or as an Embassadour in fitting Equipage to mediate our cause before God his Commission and Authority are from Christ Jesus his Patents are undeniably Sealed with the Characters of Christ's words his Credential Letters are enrolled in the Gospel and he is chosen by Christ himself before the Angels that you may not stagger in the belief thereof in his exteriour Vestments he carries the Marks Signs and Trophies of Christ's Victorious Passion whence we may piously contemplate on the Priest going to the Altar representing our Saviour going to Mount-Calvary and there to offer up the same Passion which was then offered for Man-kind In this manner he goeth to the Altar there to offer his intentions of offering the Sacrifice for himself and all there present who may do well to offer with him their intentions of hearing Masse for such and such ends imitating those who as the Evangelists testifie did abide before the Cross seeing all things not leaving Christ until all was done the Priest is now to present the same Passion with application thereof to our Souls Q. Why does he after return from the Altar A. When he comes from the Altar we may imagine that he retires from thence in consideration of his own unworthiness sin and iniquity and with-draws to make first his Confession whereto he requires the help of all present or rather to joyn himself with them that by mutual prayers they may ask pardon of Almighty God and be united in their intentions that with pure and joyned hearts they may offer this Sacrifice to God Now the Priest thus standing in a competent distance from the Altar where he is to make his Confession imitates the Publican who standing a far off as not daring to lift up his eyes towards Heaven but knocked his breast saying God be merciful to me a Sinner and in effect sayes with Esdreas My Lord I am confounded and ashamed to lift up my face to thee because our iniquities are multiplyed over our Head and our Sins are grown even to Heaven whence he makes a profound inclination to the Crucifix as begging Christ's Grace for the better performance of this Holy Sacrifice Or as St. Ambrose sayes He who seeks the refection of his Soul must bow down with Humility by which he may the sooner obtain mercy of our Lord. Each devout Catholick may ponder and joyn with the Priest in this Act of Humiliation and Adoration by humbling their hearts and bending their heads to give all Reverence to the Altar or Crucifix 2. Of the beginning of the Masse Q. How does the Priest begin the Masse A. Having made his inclination with a clear voice the Priest sayes In the name of the Father and of the Son and of the Holy Ghost and in saying it makes the sign of the Cross drawing his hand from his head below his breast and afterwards from the left shoulder to the right the Church makes use of these words and ceremonies in the beginning of all Divine Offices and after this manner we are Baptized and from thence all Christians in the beginning of their Prayers Works or Actions do in this manner invocate God's Holy Name Q. What reasons have you for it A. The Priest not presuming on his merit or worth Invocates the Holy Trinity according to the Councel of St. Paul All whatsoever you do in word or work do all things in the name of our Lord Jesus and therein makes a publick profession of his Faith without which nothing is pleasing to God for in these words the great and principal Mysteries of our Faith yea virtually all are contained for in saying In the Name we profess and acknowledge one God and in expression of Three persons we also declare our belief of the Trinity and by putting our hand to the head we represent the Father as the First person head and fountain of the Holy Trinity drawing the hand from the head to the breast represents the Generation of the Son from the Father and bringing the hand from the left shoulder to the right between the head and breast we represent the Procession of the Holy Ghost from the Father and the Son In like manner by making the sign of the Cross with these words the Mysteries of the Incarnation are represented unto us for in putting the hand to the head saying In the rame of the Father we profess that God the Father for the love of us and for our Salvation did give his only Son for our Redemption and drawing the hand from the head to the breast saying and of the Son we acknowledge that the Eternal word of the Father descended unto us to take humane flesh and by drawing the hand from shoulder to shoulder saying and of the Holy Ghost we confess the coming of the Holy Ghost as the completer of Christ's Incarnation and lastly by forming the sign of the Cross we profess our Faith of the Death and Passion of our Saviour Q. What do the faithful do then A. They in the same manner and the same intention do the same and in sign that they are of the same intention and faith with the Priest they devoutly say Amen We all agree to it and in the name of the Father c. will concur with the Priest in this his Sacrifice Q. Pray what follows A. There follows an Antiphon with a pious Psalm in the Antiphon the Priest declares his intention of entering or going to the Altar of God that is to offer Sacrifice and to this end he recites the Psalm thereby desiring first protection from his Enemies either spiritual or corporal and animates his Soul to go on with confidence for God is our strength our light and truth who did commend the execution of this Office And I intend nothing more therein than his praise and glory which makes him end with Gloria Patri c. And all that can may answer to him in the Antiphon and Psalm and those who cannot have leisure to think upon their Sins and Iniquity their unworthiness and continual deserts that with Devotion they may imitate the Priest in his Confession of which more in the next Paragraph 3. Of Confession Q. What Confession is here made A. We must know that Confession in general is nothing but a manifestation of our affections in words or exteriour actions or signs which is done by us Three several wayes to wit of Faith Praise and of our Sins in the first sence our Saviour commends it to us saying every one that shall confess me In which sence those who have made a strong confession or profession of their Faith are called Confessours St. Paul sayes We believe unto Justice but with the mouth
to the People saluting them with Dominus Vobiscum inviting us to joyn with him therein we may suppose that there is none who comes to Masse but that he desires the Priest should pray for him and the Priest intends to pray for them and therefore is willing to put us in mind that he is now to do it and for this end he turns to us and bids us attend thereto and lest we should mistake he tells us what we are to do with this Oremus Let us pray come and joyn with me that is with the Church in whose name the prayers are made whence we may gather how commendable it is that all there present should in heart and affection joyn their Votes with the Priest in so powerful a Sacrifice done by God's Ministers in the name of the Church which certainly is more Meritorious and more pleasing to God than any private prayers Q. What are those Prayers A. We may consider their Matter Form and end as for the matter St. Paul advises us that first of all things Obsecrations Prayers Postulations and Thanks giving be made for all men which words the Holy Fathers do apply particularly to the Sacrifice of the Masse St. Augustine applyes them to several parts of the Masse as is to be seen in the Rhemish Annotations on this place Others attribute them to the diversity of Prayers which are used in the Church according to the Four sorts of Prayer for the Church in these Prayers sometimes makes Supplication to be delivered from Evils as in time of persecution or other afflictions or Temptations Sometimes prayes for Spiritual gifts and benefits as of Pennance Patience and such like sometimes also makes Postulations for some particular favour as for the Conversion of Sinners or of those who go astray and to give thanks for benefits received As for the form of them whosoeever considers it will admire the oeconomy of God's Church which has so pithily and substantially couched in few words all whatsoever the faithful may ask of God however the prayers are short yet full in substance and Devotion for the true practise of prayer is to have a greater heart than mouth greater Devotion than Tongue and a full Intention rather than multitude of words This doth not derogate in anywise to perseverance in prayer for Christ prayed whole nights and in his Agony as St. Luke sayes he prayed longer although we read but few words where fervent Devotion gives Gale and Grace is Pilot the Soul may lanch forth and fail securely yet sometimes for order and decency in the Church and commodity of others they may and ought to strike fail that is abbreviate their vocal prayer especially if by Office or Ministerial duty it is required for therein they are not to follow their own proper Devotion but exactly follow the Rules and Ordinances of their Superiours or Prelates Moreover the principal thing here intended is to offer Sacrifice to God whence it suffices to the Church in those prayers to express her intentions in few words in order to the application of this or that Masse to such and such ends So that although the prayers be short in words yet virtually they extend themselves to the whole Sacrifice of the Masse having correspondence with the Churches intention and consequently is more efficacious than any other private prayer The chief end of this prayer is to obtain the desired effects by vertue of this Sacrifice which is for the general good of God's Church and for what the Priest or People present do intend by this Masse Q. Why is this called Collect A. These prayers are so called for that the People are collected or gathered together or rather for that they are said over them or for them so collected or assembled Some will have it because the Priest doth collect or gather the prayers vows or desires of all there present uniting them in one with his including in his prayer the Petitions or desires of all St. Bonaventure will give another reason because all who are present may or ought to recollect themselves and unite their intentions with the Priests in that prayer It may also be said that they are called so for that such prayers are collected and gathered by the Church to be said in the Masse and accommodated to the Times Feasts or Subject Now these Prayers or Collects do end either expresly in these words Through our Lord Jesus Christ c. Or with others importing the same So Innocent the Third sayes We end our Collect through the Lord Jesus Christ for we implore the Fathers help and succour for the love of his Son for Christ himself has said Amen Amen I say to you if you ask the Father any thing in my name he will give it you All that we have to do is to joyn our Intentions or offer up our Petitions in union to the Priest's prayers for as Durand notes The Priest alone sayes the prayer whilst those who are present are silent and pray only in Spirit thereby to attend and joyn their hearts that they may justly say Amen The prayer is not private but publick common to all but performed and presented by the Priest who makes it in the Churches name wherefore although People perhaps do not know the words yet they know the end of the prayers and for the most part know the Conclusion and can answer if they attend Amen as well as the learned 11. Of the Epistle Q. What means the Epistle A. The Holy Scripture is not unproperly said to be an Epistle for the Divine Books thereof are as Epistles or missive Letters sent from God as Testimonies of his Sacred Will unto mankind for their Salvation teaching the way to Heaven and how to please and serve his Divine Majesty and after what manner we ought to live and dye In this sense the Church takes the word Epistle here for to this end she ordains some selected parts of the Scripture to be read to the People and was used in primitive times for the instruction of the Cathecumens and newly converted we may also say that it takes the name of Epistle from the custome of reading for the most part out of the Epistles of St. Paul and other Apostles Q. Why is the Epistle read before the Gospel A. The Epistle of the Masse is as I said before as a missive Letter sent from God by the Pen of the Prophets and Apostles to dispose us for the reception of the Gospel The Church in this for our instruction in the Mysteries of our Salvation preceeds according to natures order from less perfect to more perfect as God in the Creation did by degrees create the more imperfect Creatures in order to the perfect knowing of Man and the Old Testament preceded the New whence Walfride sayes that it is so done that the minds of the hearers might go from lesser to greater things and by degrees ascend from lower things to higher or as Cabasilus sayes to
their Sins away by Confession Q. What doth the Priest say after in the middle of the Altar A. He continues the Oblation and declares that the Oblation is made in memory of Christ's Passion Resurrection and Ascension which are the great essential mysteries of our Salvation and substance of our justification the passion is our Redemption the Resurrection is our life and the Ascension is our glory Or Christ's passion is the Resurrection of our Souls his Resurrection the Resurrection of our bodies and his Ascension the glorification of both moreover he prayes that this Sacrifice may be accepted for his and the faithful present their Salvation to which end he challenges the prayers and intercession of the Blessed Virgin and all the Saints And this prayer may fitly represent the extension of Christ's Oblation in the Garden for after that our Saviour had made that Oblation to his Father he proceeds to offer himself to the Jews who came to take him and carry him to his passion then he said to his Disciples Arise let us go behold he approaches who shall betray me and St. John sayes He went forth to meet them and lest they should mistake he told them I am he to wit who is to be Sacrificed for the Salvation of man-kind In union of the Priest's continued Oblation we may do well to renew our intentions and joyn our Devotions and prayers invocating the help and intercession of the Blessed Virgin St. John Baptist the Apostles St. Peter and St. Paul that this Holy Sacrifice may be accepted before the face of the Almighty God 5. Of Orate Fratres and the Secreta Q. What means Orate Fratres A. Before I go any further we may note the connexion of this Orate Fratres with the precedent prayer for the Priest having first implored the intercession of the Saints in Heaven that his Oblation may be the more acceptable to God turns himself to the People to crave their assistance to the same effect and as sealing his vows and desires with a kiss of the Altar he sayes Orate Fratres Brethren pray that mine and your Sacrifice may be acceptable before God the Father Almighty In which the Priest as diffident of his own merits and knowing that he is corrupted with infirmities both of nature and sin and withall confiding that the prayers of many are more powerful than any single prayer for as St. Hierome sayes it is impossible that the prayers of many should not be heard He invites all present to joyn with him in this great work saying Orate wherein he gives three motives to wit of Fraternal Charity Interest and Profit First He salutes them under the title of Brethren which in Scripture as also in common use is a word of Unity Love and Friendship for the name Brother intimates a strict-Union and Bond of Love and Friendship Whence in the beginning of the Church Christians did call each other Brothers to wit in Spirit for we are all born in the same Baptism all have the same Father Christ Jesus and the same Mother the Church wherein we ought to live in more love and amity than if we were of the same carnal Parents The Priest then salutes all present as Brethren and Children of Christ and desires them to assist him by joyning their prayers with him according to the Obligation of Christian Charity Secondly In saying mine and your Sacrifice he urges them by their own interest as if he should say this Sacrifice which I am now to make is yours as well as mine for it is offered as well for you as for me Our Saviour said that it is offered for many not for the Priest only but for all It is the same Sacrament the same Grace the same fruit or benefit that you and I may receive by it I am but the Minister the same thing is offered by me and by you The Priest indeed is our Proctor or Mediatour not unlike to him who brings a light or Candel whereof every one present is participant in as full a manner as he that brings it I suppose that the faithful have great confidence in the Priest's prayers especially in this Sacrifice wherein they do very well but to make it more profitable to them they should also joyn their own prayers to the Priests especially here where both are profitable by vertue of the Life-giving Action In so doing they many times reap more grace and spiritual profit than the Priest himself nay it may so happen that he receives little or none at all and yet those may according to their Devotion For the effects of the Masse depend not on the Priest's Goodness or Sanctity but on what is offered the Body and Blood of Christ Jesus in its self undoubtedly acceptable wherefore the Church ordains in this place that the Priest should put them in mind of their duty teaching them to the making of this Oblation and here supposes that they have already done it otherwise it could not be proper to this Sacrifice though for them as for all Christian People our Holy Mother the Church supplyes their intentions Thirdly He expresses the end of this Salutation to be that their Sacrifice be made acceptable to God the Father Almighty for their own profit by which he summons them to pray with him that God would be pleased to accept and receive the Sacrifice for their Souls good and for what they intend in hearing Masse Alcuinus calls this Orate Fratres the union of the Priest's prayers and intentions with the prayers and intentions of the People that as St. Paul sayes with one mind and with one mouth we may glorifie God and the Father of our Lord Jesus Christ Q. What is the answer to this A. A very pious and short prayer Our Lord receive this Sacrifice from your hands to the glory and praise of his Holy Name for our profit and for the good of all his Holy Church In which prayer is the correspondency to the Priest's invitation For First We pray that the Sacrifice may be acceptable by the Priest's Ministery which is all one and from thy hands Secondly That the Sacrifice may be to God's glory and praise which is principally intended therein according to that of St. Paul Do all things to the glory of God especially in Sacrifices Thirdly That it may be for our profit spiritually and temporally And Lastly That it may be for the benefit of all Christians yea for the whole World Q What does the Priest after this A. Having said Amen praying God that the Peoples prayers may take effect he proceeds saying certain prayers ordained by the Church conformable in number quality or substance to the Prayers or Collects which are said before the Epistle Q. Why are they read in Secret A. The Priest having invited all to pray leaves them in that employment whilst he with Anna the Mother of Samuel speaks to God in heart and only moves his lips his voice not being heard at all or as
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
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
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