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
and the written Law nay there was never Nation so Barbarous but either by the light of nature or by imitation of God's Church had their Sacrifices and accordingly the whole Christian Church believes and alwayes hath believed that Christ left unto us Christians a Sacrifice and therefore Secondly it is said to be a Sacrifice of the Evangelical Law to distinguish it from all precedent Sacrifices of the Old Law for as the Law was changed so also the Sacrifice all former Sacrifices ceasing it was necessary there should be a new Sacrifice for the new Law Whence it is Thirdly said Instituted by Christ for as he alone did or could institute the Sacraments so he alone did or could institute the Sacrifice of the Masse which by Tradition the Church hath alwayes received as the Holy Fathers and Councels in all ages do testifie Our Adversaries have most diligently laboured to find out some Additions which have been made thereto and in this they much glory but indeed their glory is in vain for Additions suppose the thing in being wherefore in that they alleage such Additions even very neer to the Apostles they confess that the Masse was then in being and consequently that it was ever since the Apostles who received it from our Saviour And therefore Fourthly it is said in his last Supper when he exercised the Function of his Priesthood according to the Order of Melchisedech following the prophesie of David and therefore Fifthly it is said consisting in an Oblation of Christ's Body and blood under the species of Bread and Wine as Christ himself in his last Supper did bidding his Disciples do the same Lastly it is said for a perpetual memory of Christ's passion which our Saviour then commanded saying do this in memory of me that is as St. Paul saith to shew the death of our Lord until he comes All this is the continual belief of the Church brought unto us by Universal Tradition testified by the Holy Fathers and Councels 3. Of the fruits and effects of the Masse Q. What are the benefits which we receive by the Masse A. We may well say in general that by the Masse we receive the fruits of Christ's passion on the Cross for the Masse is an application of that passion to our Souls good and a continual renovation of the same passion communicating unto us the wonderful effects thereof the Counsel of Trent Sess 22. c. 2. saith it is one and the same Host and the same Offerer now by the Ministery of the Priests who offered himself on the Cross different only in manner of Offering the fruits of which incruental Oblation are by this most plentifully received Q. Are there no particular or proper effects of this Sacrifice A. Yes as we may gather from the denominations which a learned Lay-man has l. 5. Tract 3. Chap. 2. who calls it Latrentical in as much as it is referred to the worship and honour of God and profession of his Supream excellency and dominion over all Creatures which a Lapide in cap. 26. Mat. explicates thus saying One of the motives why Christ instituted the same Sacrifice of the Eucharist was that the Church might have wherewith to worship God Soveraignly and condignly and continually honour and adore him with Latria that is with worship due only to him for this Victim which is offered to God in the Sacrifice of the Eucharist is commensurate and equal to God himself Christ who is both God and Man being this Victim all our worship and honour being but little and vile in comparison of God Christ hath made himself a Victim in the Eucharist that by it as equal to God we might equally worship God and exhibite as much Latria and honour as he himself is worthy of and as much as he can of our duty ask of us Secondly he calls it Eucharistical because it is made in Commemoration and Thanksgiving for the Soveraign benefit of our Lord's passion which is the Fountain and Spring of all God's benefits to mankind we poor Creatures had nothing to gratifie God for all his innumerable benefits especially for these great benefits of our Redemption and therefore Christ amongst other graces of his infinite Clemency hath left us a Sacrifice of Praise and Thanksgiving exceeding all other Sacrifices which also cannot but be acceptable to God the Father whence this Sacrifice take by way of Excellency the name of Eucharist that is Thanksgiving whence St. Augustine saith how can greater thanks be given then by Jesus Christ our Lord whom the faithful do offer in the Church in this Sacrifice Thirdly he saith it is Impetratory that is a Sacrifice whereby we may obtain whatsoever we shall ask or desire if we make our Petitions as we ought Our Saviour said Ask and it shall be given you in this Sacrifice he hath not only taught us the true means to make our petitions but also an assurance of obtaining what we ask for the Father cannot deny what we ask in his Sons name much less what we ask by his Son who is offered here unto him for as with him he hath given all things with him he will refuse us nothing Fourthly he terms it Propitiatory for it makes God propitious and merciful unto us for by it Gods wrath is appeased and our Sins remitted Whence a late Authour well said that it brings the first Grace and Remission of mortal Sins by way of impetration raising in us good motions by which we may find grace in time convenient if we concur thereto Secondly by the same way it gives encrease of grace that is those who are in Sin may receive the grace of Repentance and those who are in grace may receive encrease thereof Thirdly it remits venial Sins Fourthly it takes away or remits pains due for our Sins Fifthly by way of Impetration we may obtain not only Spiritual graces but also Temporal benefits as conversion of Infidels or Hereticks or Sinners encrease of perfection victories over our Enemies St. Chrysostome sayes we Sacrifice for the sick for the fruits of the Earth and of the Sea and for the whole World in fine this Sacrifice is offered by the faithful in all necessities in so much that in many places Christians will not begin any work Suit of Law journey or such like before they have offered the Holy Sacrifice of the Masse SECT II. Of the use practice and manner of hearing Masse 1. Of the use of hearing Masse Q. WHen ought we to hear Masse A. On all Sundays and Holy days by precept of the Church for as our St. Bernardine sayes we ought on such days to persist in prayer either mental or vocal and we cannot do it better than in the Masse which he proves by the precept of Sanctifying the Sabbath and by the precept of worshipping and honouring God for no Christians ought to content themselves in only abstaining from servile works which is the Negative part of the precept but the Affirmative part carries with
is made a confession to Salvation In the second sence the Psalmist often uses it as I will confess to thee O Lord with all my heart with the confession of praise So Christ also sayes I confess to thee O Father Lord of Heaven and Earth that is I praise and give thanks to thee these Two Confessions run generally in the Masse for Faith is necessary to this Sacrifice which is of praise and glory to God So that in this place the confession which is made is of our Sins Now this confession is either private or publick particular or general The first is Sacramental or made in the Sacrament of pennance of which here we have nothing to say and therefore we speak only here of general or publick confession which by order of the Church is used for Remission of our daily and continual Sins defects and imperfections Q. Are not those Sins to be expiated by the Sacrament of Pennance A. The Sacrament of Pennance is ordained to take away mortal Sins as its principal effect and may be used for Venial Sins but in some way or other we daily and hourly offend God Venially and we being now to offer Sacrifice which requires all purity and innocency in as much as humane frailty will permit we make this humble confession thereby to obtain Remission of our daily Sins and Remission of the pain due to them and so to be more purely disposed to this Sacred Action Q. To whom do we make this Confession A. Principally and chiefly to God from whom alone we expect pardon and Remission of our Sins Q. Why then is it made to the Blessed Virgin and Saints A. We confess to the Saints in other respects for we confess to them when we have offended in that we have offended God even as the prodigal Child who said Father I have sinned against Heaven and before thee which the Glosse and St. Augustine Interprets as if he had said I confess that I have offended against the Angels and Saints Secondly We confess to the Angels and Saints as witnesses of our sorrow and Repentance of our Sins even as St. Paul 1. Tim 5. did charge Timothy I testifie before God and Christ Jesus and the Elect Angels and so we confess before God his Angels and Saints Thirdly As the Prophet David said I will sing to thee in the sight of Angels and I will render my vows to our Lord in the sight of the People that is in the sight and protection of the Angels I will praise thee my God and before all present confess my sins that as they have seen and known my wickedness so also they may see my Repentance that as I have made them sad by my manifold impurities so I may rejoyce them in my Conversion Lastly We manifest our sins and iniquities to the Blessed Virgin Mary Angels and Saints as also to all there present at Masse that out of compassion and charity they would pray for us as is plainly declared in the latter end where we desire them to pray for us that we may obtain of God Remission and pardon for our sins and afterward we ask for Mercy and Indulgence of them of Almighty God 4. Of some Remarkable things in saying the Confiteor Q. Why does the Priest say Peccavi A. To declare that he is a Sinner and the more to express himself he sayes I have sinned exceedingly By the way we may note how powerful this Peccavi I have sinned is if it come from the Heart for when the Children of Israel had offended God as they often did their only redress was Peccavimus we have sinned and the Mercy of God was not wanting David offended and with his Peccavi I have sinned he obtained Remission Salomon taught the People when they came into the Temple as a remedy for all evils and a means to obtain their Petition to cry out Peccavimus we have sinned leaving us a perfect Model of praying in the Church Q. Why does he say in thought word and deed A. That is as much to say in all manner of Sin for although sin proceed from the will take away the will and there is no sin yet this Will finds matter of sin in our thoughts words and deeds It was said of old even by God himself that all the cogitations of Mens hearts were bent to evil at all times great was the malice of Mens hearts in those times near to the beginning of the World which since rather make encrease than decrease for the waters of Iniquity have very small ebbs but huge great Spring-Tides and do so frequently overflow on the Field of our Souls that very few flowers of vertue or piety do grow there but innumerable Brambles and Briars which perhaps in quantity are not so great but bring great hurt to the Soul and if they be perverse they separate us from God and the best we can say or imagine without the grace of God all our cogitations or thoughts are unprofitable In like manner we offend daily in words for the Tongue is a Sea of evil or as St. James sayes a world of Iniquity yea the Iniquity of the Tongue fills the whole World There is no place or person of what quality soever but some way or other have the offending Tongue The Prophet Jeremy complained saying I attended and hearkned no Man speaks that which is good would God this were all the Apostle St. Paul speaking of young Widdows they learned to go about from House to House speaking things which they ought not But if we look almost upon all sorts of People we shall find them going from this place to that place from company to company full of words swearing of vanity curiosity too too frequently speaking things which they ought not in detraction and back-biting words of Iniquity as David sayes The words of their mouth are iniquity and guile Our deeds are conformable for as St. John sayes The whole World is set to Iniquity and David All have declined they are become unprofitable together there is not that doth good there is not one There is so great a multitude of those who do no good that scarce any one is to be found to do good and too too many that do evil for as St. James sayes We all offend in many things and St. Augustine avers that even the just do not live without some sins whence the Priest well sayes and so may every Man say I have sinned in thought word and deed Q. Why does he say Three times through my fault A. In this Repetition he expresses the vehement sorrow of his mind and therefore to the last he adds through my most grievous fault which is not unfrequent in the Scriptures So King David said My Son Absolon Absolon my Son who would grant that I might dye for thee Absolon my Son my Son Absolon and naturally we reiterate the cause of any grief We may also say that this Repetition is correspondent to the Three
Christian Religion is professed indeed it has been often ordained in the Church that none should celebrate Masse alone but that he should have one or two to be present with him but it was never required of necessity that any one should Communicate with him We may note here that the Church excludes none from the Communion but wishes that all not lawfully hindered should do it which impediments occurring she invites and admonishes them to do it spiritually or as the Council sayes in spiritual affection by applying their intentions with the Priest who as a publick Minister offers the Sacrifice for all whereof each one in particular according to his Devotion may be partaker Q What is it to Communicate spiritually A. The same Council of Trent puts down three manners of Communion 1. Sacramental only as those who are in mortal sin 2. Spiritually only to wit those who eating in voto with a lively faith which works by love that celestial Bread set before them do feel the fruit and profit thereof 3. Sacramentally and spiritually such are those who first prove and prepare themselves that they may approach with the Nuptial Garment to this Divine Table and do actually receive the Communion From hence we may gather what application the Assistants at Masse may make of the Priests Communion for if they are to Communicate they are to prepare themselves in the same manner as the Priest does but if they do not Communicate sacramentally they may do it spiritually whereto the holy Council requires three Conditions that they have a vow or will and fervent desire to Communicate really if they could conveniently for supposing a lawful impediment the will is taken for the work and many times such a vow or desire with other concurrent circumstances may be as profitable as the actual Communion To make this more clear all agree that if any one hath a vow or efficacious desire with perfect contrition and love of God to be Baptized and cannot attain to it he may be justified and saved which is all one as to receive the effects of real Baptism even so in this place the Council expounds this spiritual Communion to be in vow and desire and with it requires faith on which the desire is grounded and without which it is impossible to please God for he that comes to Christ must believe that he is really in the Sacrament and a rewarder of them who seek him God will not leave our good desires unrewarded nor hide himself from them that seek him Secondly It must be with a lively faith that is accompanied with grace for it is necessary that he be in the state of grace and free from mortal sin at least It must therefore be a lively faith that is a working faith which imploys all the faculties and powers of the Soul Thirdly to be meritorious and with profit it must be a faith working by Charity which together make a true act of charity or love of God such without all question may feel and receive the effects of the Sacrament and may well say O Lord say the Word mercifully shew thy goodness to me that by vertue of this thy Sacrifice I may receive thy grace and reap the benefit thereof and be worthy to hear and feel in my Soul that most merciful sentence Be it done to thee as thou hast believed and you shall receive the effects of the Sacrament or as the Council sayes you shall receive the fruit and profit thereof Our subtile Doctour Scotus tells us who they are who communicate spiritually to wit he who is just that is not infected with mortal sin and according to his power is well and Devoutly prepared to receive the body of Christ and yet abstains out of Reverence or for some infirmity or because he can have none to Minister unto him And our St. Bernardine calls it spiritual eating to which two things are required consideration of faith and affection of love he only eats spiritually who has faith and charity in Christ intending with Devotion to take this Sacrament to wit if he were not hindred The same St. Bernardine requires three things in this spiritual eating 1. Hunger 2. Mastication 3. Delectation First we ought to hunger after Christ ardently and spiritually desiring him for as our B. Lady said The hungry he hath filled with good things by hunger we understand the desires of the Soul and such reigning one easily believes and hopes what he desires The second St. Bernardine thus explicates the spiritual Mastication or chewing is properly an exact consideration or meditation on Christs body exposed as the price of our Redemption and as food for our refection The Third arises from the two former for from thence the Soul is inflamed with love which causes delight and sweetness for the thing believed or represented in the mind frequenly causes a joy in the Soul for love so inflames the heart of them with unspeakable delight that it makes the Soul to melt in it self Having spoken thus much of the spiritual Communion I must also speak of the Sacramental and spiritual Communion 8. Of the Sacramental Communion Q. Were it not better to Communicate also Sacramentally A. Yes sure for the spiritual Communion has its effects from the disposition interiour Devotion of the mind as the Divines call it ex opere operantis from the work of him who does it But to take it Sacramentally also is ex opere operato as the holy Council of Trent Sess 7. c. 8. defines it that is the work in it self or the Sacraments of their own essence in as much as they are instituted and elevated by Christ produce their sacred effects in the Souls of those who with due circumstances receive them For as the Council of Florence declares The Sacraments of the new Law do contain grace and confer it to those who receive them worthily or as the Council of Trent sayes To those who put no obstacle thereto which St. Cyprian confirms saying The Sacraments in themselves cannot be without their proper vertue neither does the Divine Majesty any way withdraw it self from the Mysteries although they be administred by unworthy Ministers Add to this that the Sacraments have their efficacy from Christs Institution Ordination and Promise as is to be seen in the Sacrament of Baptism especially in Infants which hath its effects independent of the Childs Devotion which it cannot then have only because there is no Obstacle or Impediment Q. Why then do not Christians Communicate daily A. The holy Council of Trent wishes that all present would communicate with the Priest and in Primitive times the fervour of Christians was such that they did communicate daily either at Masse or when they could not have Masse by reason of persecution and scarcity of Priests the Church condescending to the necessity of the times did permit them according to their Devotion to receive the B. Sacrament in their Houses to take it daily before all other