some of our Adversaries will turn this off with an answer like themselves That it is but a Parable if it were so as it is not according to the judgement of all the Fathers and Interpreters of that place can we think that our Saviour would tell us Parables importing lies to conclude the Devils do hear any one who calls upon them and shall we think that the Saints cannot hear us the effects of the daily experience manifests the one and shall we doubt the other hath God given more power to the one than to the other or hath God made the one less able to hear our prayers and less powerful to relieve our Necessities than the other to do us mischief Q. May we say Masses to Saints A. The Church honours God in his Saints and makes memory of them in the Masse but never sayes them to the Saints as the Holy Councel of Trent declares and St. Augustine testifies in many places as also others of the Holy Fathers The Masse then is offered only to God and not to the Saints but well in memory of them as appears in all the Liturgies where the prayers are only to God by their Merits and Prayers 5. Of Holy Water Q. Why doth the Church use Holy Water A. To put us in mind of the preparation we ought to make before Masse lest that in not doing it we irreverently or undevoutly should provoke the Wrath of God and to this end she exhorts and invites each one to make use of it in going into the Church in imitation of our Saviour who washed his Disciples feet before the Institution of this Holy Sacrifice Q. How ancient is the use thereof A. Even from the Apostles for Pope Alexander the Sixth from St. Peter made a general Command for the use of it as being then the custome of the Church And St. Clement tells us that St. Mathew did first institute it he also relates the use and manner of the blessing thereof by him prescribed and such hath been the Custome and Tradition of the Church in all times since Q. For what end was it used A. The foresaid Saint and Pope Alexander sayes we bless Water mingled with Salt for the People that all who are sprinkled therewith may be Sanctified and Purified for if the Ashes of an Heifer being sprinkled did sanctifie and cleanse the People and if the bitterness of the Water was made Holy by the Prophet Elizeus with Salt sprinkled therein by how much more things sanctified by Divine prayers may take away the Barrenness or Corruption of humane things and sanctifie cleanse and purge the polluted and multiply other good things and avert the deceits of the Devil and defend Men from extravagant Phantasies He adds another Argument if we doubt not but that the sick were healed by the touch of our Saviour's Garment how much more by vertue of his words may the Elements divinely hallowed bring health of Body to the weakness of humane Nature Q. Whence did the Church take this Custome A. The Church in the Benediction of Holy Water for the Salt takes example of Elizeus who putting Salt into the bitter Waters made them sweet and useful and for the Water gives this reason because God has ordained the greatest Sacraments in the substance of Water Moreover God commanded that in every Oblation they should offer Salt which Mystically did signifie purity of mind and intention and is an Embleme of Wisdome Prudence and Discretion necessary in all Oblations Salt also according to the Scripture and use of the Gentiles was held as a Symbole of Amity and friendship a Covenant of Salt is for ever before the Lord. In like manner the use of Water was very frequent for the Priests being to enter into the Tabernacle or Temple did wash their hands and feet in the Laver appointed for that end and by this Ceremony were put in mind of what purity of heart was requisite to such Priestly Functions which was a figure of what is now done in the Church wherein such Vessels are placed near the Church doors that every one who goes in or out might use this Holy Water in a more Spiritual way which was also aptly figured by the Waters of Expiation which did Sanctifie and cleanse the polluted Now the Church doth mingle Salt with Water by the Water to put us in mind of our Baptism and by the Salt of the purity and incorruption acquired in the Sacrament so that by both mingled together we may reflect on the Sacraments and of the promises we have made Besides the Water signifies the contrition we ought to have of our Sins and the Salt mortification or penitential Acts which are to accompany such Contrition The Water alone may be said to be Baptismal but with the Salt penitential It doth not suffice us to be washed with Water but we must also be purified and seasoned with the fire of ardent Love The Water cleanses but the Salt preserves the Soul by Water we are born in Christ by Salt we are strengthned in the Holy Ghost finally to omit other Considerations this mixture of Salt and Water fitly representeth the Incarnation by the Salt is represented the Eternal word of the Father by the Water humane nature whereto the word was united Q. What are the effects of Holy Water A. We may gather them out of the Benediction which the Church uses in making it First It is profitable for the Soul and Body Secondly By vertue thereof we are defended from Phantasies and evil Visions c. Thirdly we are protected from the power craft and deceit of the Devil Fourthly It hath vertue to expel and drive away evil Spirits out of the places where we are Fifthly To free us from the Assaults and Temptations of our wicked Enemy Sixthly To expel all evil thoughts and suggestions Seventhly Against Tempests and Lightnings Eighthly To cure Diseases Lastly To take away venial Sins Q Have you any examples of such effects A. Yes very frequently in all Ecclesiastical Histories I will produce some few Baronius recounts that St. Epiphanius tells us that one Joseph a converted Jew did discipate the illusion of his fellow Jews by Holy Water And that Theodoret relates that St. Marcel Bishop did by Holy Water chase away the Devil who hindered the Demolition of a Heathenish Temple St. Hubert by Holy Water did free one from the violent Phantasms of the Enemy St. Chrysostome by it did cure a sick Man St. Quintian did by it cure a whole Family St. Fortunatus did by it cure a broken Thigh of a Goth St. Anselme restored sight to a blind Man St. Malachie did heal a Woman of a Canker St. Addo did by it cure a Lunatick Of this also we have many examples amongst the Converted Indies as also in our own Countrey which many have experienced Q. Whence comes these effects A. The principal and sole efficient cause is the power and will of God who hath left such Ministerial power in
and Inferiour parts of the Body The Priest therefore girds his Loyns to dispose his Body in due Obedience to Christ and his Church and his mind with fortitude and diligence thereby preparing his Body and mind to the more worthy performance of the Sacred Action To this end the Priest tyes the girdle first before him with a knot which may represent the fear of God which conserves the foresaid vertues in his heart and affection and to encrease his Devotion thereto he may contemplate the Whips and Scourges which girded our Saviour's Body in the time of his Passion in consideration whereof he desires with great Ardour to be bound to the Cross and Passion Q. What is the Manuple A. V. Bede tells us that word comes from Mappa a Towel or Napkin which was used to wipe hands it seems the Priests did take them to wipe off their Sweat or as Bishop Steven sayes to dry their eyes or wipe away the tears of Devout Priests who in consideration of their own or their Neighbours sins and of the Dolours and Sufferance of our Saviour's Passion could not refrain from plentiful tears which also did sometimes flow from their eyes with excessive joy in contemplation of the Divine bounty which is conformable to the Priest's prayer in putting on this Manuple According to all probability it was Linen proper for the said effects how it was after altered I find no certainty I only find that in the time of Pope Silvester more then 1300 years past it was used in other stuff for he decreed that the Deacon should use Linsy-woolsey Palls on their left arm in process of time it was made of the same stuff with the Stole and Chasule and still retains the same Mystical signification of tears and compunction necessary for those who approach to this dreadful Mystery It is put on the left Arm as a Symbole of pennance St. Bonaventure sayes that the Manuple on the left hand of the Priest represents the Humility of Christ Jesus others commonly say that it represents the Cords which bound our Saviour's hands when he was taken in the Garden The Priest before he puts it on kisseth the Cross which is in the middle of it as offering himself to go along with our Saviour to his Passion and putting it on his Arme he manifests his desire to suffer with him Q. What is the Stole A. The word Stole comes from the Latin word Stola that is a Robe and in the Sacred Text is taken for a mark of Dignity and Power So when Pharaoh would honour Joseph he put on him a Stole or Robe So Mardochaeus was cloathed with a Stole for his greater honour so Antiochus sent to his Son his Crown Stole and Ring and as Plutarch sayes it was used by Magistrates and Priests but principally it was used as a badge of Ecclesiastical Dignity and power yea of glory or honour for it is said that Moises did put on Aaron a Stole of glory and Simeon took the Robe of glory and Jonathas as a sign of his Priesthood did put on a Holy Stole The Church with some alteration of the form has alwayes used the Stole as suitable to the Dignity quality and power of Priests in the new Law St. James as hath been said already did use it at Masse Origen St. Basil and others of the Fathers make mention of it the ancient Councels did call it by the name of Orarium as V. Bede sayes from Oratio because it was frequently used in prayer and Ministry of the Sacraments The Councel of Bracara shews the Priestly use of it saying When the Priest comes to celebrate Masse he may not do it otherwise then Vested with a Stole on both his shoulders so as with one and the same Stole pressing his neck and both shoulders he makes the sign of the Cross on his breast that is having put it first on his neck he lets it fall on the shoulders and taking the Two ends which hang down before he crosses them on his breast and so fastens them with the ends of the Girdle Rabanus sayes that the Priest beginning the publick Service of the Church puts on the Stole about his neck in token of his power and as a Symbole of his Dignity in the Church by which the People beholding the salutary power committed to him are carried to the consideration of the Divine Law Wherefore in the Sacrifice of the Masse Administration of the Sacraments and in all sacerdotal Functions or Offices Priests alwayes use the Stole and in putting it on kisses it as honouring his Function and thereby professing that he willingly submits himself to the will of God in Obedience to the Church in vertue of the Holy Cross and Passion For as Alcuinus sayes the Stole signifies Christ's yoke on both the shoulders and as Amalarius tells us it descends on both sides that the Priest may be armed with the armour of Justice on the right and left side or submit himself to the Evangelical Obedience to the Active life as it is on the left shoulder and to the Contemplative as it is on the right and forming a Cross on his breast it shews him crucified to the World St. Thomas and others will have it to represent the Cords which bound our Saviour to the Pillar St. Basil sayes that Christ had a Cord about his neck and St. Hierome affirms that it was a Chain the Priest therefore as guilty both in regard of himself as in regard of those he prayes for takes on him this Stole as a Chain or Cord about his neck and appearing in this before the Tribunal of God the Father he implores his Mercy by the merits of the Passion of Christ Jesus whose person he represents Q. What means the Chasule A. The Chasule by way of Excellency is called the Priest's Vestment for that all other Vestments are used on other occasions and may be worn by others who are in Holy Orders for the Sub-Deacon wears the Amice Albe and Manuple the Deacon hath also the Stole at least upon the left shoulder to shew that he is for the Ministery but the Priest only wears the Chasule and that only at Masse This Vestment in Latin is called Cafula from whence comes our English word as it were a little House or covering of the Body the Grecians have it full and round hanging on all sides over the Priest's shoulders before and behind but open on each side and accordingly it hath divers names as Planeta for that it hangs loose before and behind other names you may read in Gavantus We may find a figure of this Exod. 28. in the Tunick of the Ephod all of Hyacinth in the midst whereof above was a hole for the Head and a border round about it woven which agrees very fitly to the Chasule which hath been alwayes used in the Church St. Peter's Chasule is yet to be seen in Paris as Hugo of Cluni testifies Our Alcuinus would have it to be a
in their assâ—â—ance and supposing our joynt prayers and vows by the merits and intercessions of the Saints the Priest in his own and our name makes humble supplication that the Oblation of our Service that is of honour and worship due to God which St. Augustine calls Latria peculiar worship or service due only to God such as the Sacrifice of the Masse is So St. Clement sayes That the Masse is a Mystical Latria for it offers to God the Father the Type of our Redemption by the Sacrament of our Lord's Passion in obedience of supreme service and Thanksgiving Florus speaking of this place sayes prayer is made to God that he would receive this Oblation which the whole Church offers in service to him alone Q. Why in saying this doth the Priest extend his hands over the Host and Chalice A. The spreading of his hands carries with it a submission of his action to the Divine power acknowledging thereby that he wholly depends thereon without which no created power could have any effect in the Consecration besides the imposition of hands is a symbole or sign of Authority and therefore in this Oblation the Priest layes his hands over the things offered and as according to the Churches order he layes his hand on those who are Baptized or absolved So here he layes both hands on the Host and Chalice as being a work of a higher nature and as a profession that this great work is to be done by vertue of his Ordination which he received by imposition of hands We have a figure of this in the old Law for Aaron and his Sons did lay their hands on the offered Calves as also in other Sacrifices whereof the Interpreters give three reasons First That by this rite the Offerer might testifie that he transfers the victimeout of his hands and power into God's possession Secondly To declare that he offers wholly the victime in holocaust to God Thirdly To shew that he desires to obtain the effects of his Sacrifice as pardon of sins or such like Theodoret sayes that it was a symbole of the Oblation and testimony of the guilt transferred into the Host Oleaster that by this Ceremony he did protest that for his sins he was worthy to be slain but by God's mercy and will it was changed into the killing of the offered Beast These Sacrifices were but figures of the Sacrifice which Christ hath given us for our sins which is represented in the Masse wherefore the Priest very fitly layes his hands on what is offered as well to make this Oblation according to his prayer as thereby to offer himself and all those who are joyned with him and in a manner imposing his and their sins on him who willingly did undertake them that by his death he might expiate them and deliver us from Eternal death So that by the expansion of his hands the Priest puts us in mind that he is now to offer the true Sacrifice of expiation In the new Law we find that Christ did impose his hands on the Children and bless them as on the sick curing them And left the same power to his Disciples who also in Ordination Confirmation and Baptism did the same The Church in all these hath the same Ceremonies and here particularly in the Masse for the impetration of God's blessing by the Holy Ghost It may be said also that as the Church by imposition of hands does signifie the coming of the Holy Ghost so here she represents to us the descent or coming of our Saviour in the holy Eucharist Finally This extension of his hands may mystically signifie the taking of our Saviour by violent hands and the violence which the Jews and Souldiers exercised on him in the whole course of his passion But holding the opinion of St. Anselm and divers others who affirm that our Saviour was extended on the Cross lying on the ground it may give us matter of Contemplation Devotion and Compassion of Christ's sufferance in each part of his Body by the violent extension of his Arms and Thighs stretched rack'd and drawn out with cords and other engines of cruelty by Barbarous and hard-hearted Ministers Q. Why does the Priest make five Crosses A. To shew that his whole confidence is in the merits and vertue of Christ's passion presented unto him in the sign of the Cross which he makes here Five times The Three first do represent God the Father to whom this Oblation is offered the Son who offers it and the Holy Ghost who transubstantiates or Converts the Bread and Wine the two following Crosses do signifie the Humanity and Divinity of Jesus Christ under one subsistence who is to accomplish the mystery of the Cross in this Sacrifice Durand has many such applications saying Three of them are made because Christ was sold to Three parties to wit Priests Scribes and Pharises to represent the Three buyers the Priest makes Three Crosses upon the Host and Chalice and the other Two separately one on the Host and another on the Chalice to represent Judas who sold him and Christ who was sold Again they may signifie the Five principall places of Christ's passion to wit in the house of Annas in the house of Caiphas in Pilate's pallace in Herod's Court and on Moun Calvary They may also represent Christ's Threefold Condemnation First By the High Priest and others assembled in Council who pronounced him guilty of Death Secondly by the people who cryed out Crucifie him Thirdly By Pilate in his final sentence The Fourth may represent God the Son who offered himself to death for our sakes And the Fifth God the Father who had decreed it from all Eternity Lastly We may contemplate in the five Crosses how Christ in his passion was mocked and derided by all principally in five times First In the beginning he was taken as a Thief by most vile persons cruel enemies and withall bound pushed forward haled drawn mocked stricken and blasphemed as the custome is of the Rabble on such occasions Secondly Before Caiphas they spit on his face and buffeted him and others smote his face Thirdly Herod's Army set him at naught and mocked him putting on him a white Garment esteeming him a Fool. Fourthly Pilate to satisfie the Jews fury caused him to be scourged and whipt and the Souldiers platted a Crown of Thorns put it upon his head and put on him a Purple Garment in derision saying Hail King of the Jews and giving him blows Lastly The Souldiers after Pilate's sentence stripped him and put a Scarlet Coat on him and platting the Thorny Crown the forementioned or another they put it on his head and a Reed in his right hand bowing their knees before him in mockage saying Hail King of the Jews and spitting upon his face they took the Reed and smote his head Knowing what the Priest does in laying his hands on the Chalice intimating that he is making or renewing the Oblation we may pray with him that this Oblation may