1279 ^
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HOLY ALT
AND
Dialogues on the M A S S^
AND
What may appertain to it :
For the more eafy Information and
Instruction of thofe who defire to
hear MASS well, and to aifill: at
that great Sacrifice, according to
the Spirit and Intention of the
CHURCH.
By P. B. O.S.F.
LONDON:
Printed in the Year MDCCLXVJIf.
ADVERT I S EMENT.
THERE is juft re-publifhed Mr. Gh-
ther's Four Methods of Hearing
M A S S, in the fame Letter and Size as
this, fo as to be bound together, for
the Conveniency of thofe who chufe to
have thofc Methods and thefe Expacathfts
ef the Mafs Ia one Book.
P K E F A € E.
•iut to- > K io vjii
TH E following Dialogues contain
a fhort Abridgment of a learned
Work, ftiled, A Liturpcal Difcourfe on
the Mafs^ by F, A, Mafon^ an EngU/h
Friar, publifhed in 1670 ; a Work
wherein appeared the great Piety and
Erudition of the Author, who was in-
duced, a few Years afterwards, to make
an Abridgment of it, which he printed
in the Year 1675. Both thefe having
been long fince out of Print, and not
cafily to be met with, a worthy Gentle-
man was very defirous to .have another
Abridgment made, in order to render it
of a leifer Price, and thereby moreeanly
to be come at by devoiit but poorer People.
This Abridgment I undertook at the
Requeft of the 'forefaid Gentleman, a
Peribn in an eminent Station, and for
whom I have the greatcft Deference,
after having carefully collated the two
printed Editions together. F. Mafon
publiibed hia Books by Way of Quef-
1493449 ''"'^
P R E F A CE.
tlon and Anfwer, I chofe to do it by
Way of Dialogue, or Converfation,
which, in fome Meafure, takes ofF the
Drynefs of a continued uninterrupted
Explanation, as well as the dull Forma-
lity of a Catechifm, good for Children
and young People. Dialogues have fome-
thing of Spirit in them, and while read,
make the Reader a Party, as it were, in
the Converfation, which gives a Liveli-
nefs to the Whole.
How far and how well I have executed
my Defign, muft be left to the Decifion
of others. I have endeavoured to be as
brief as I could, yet not to omit any
material Part, or to leave out any Thing
proper to be taken Notice of or explain-
ed. The Style is plain and familiar,
moft fuitable to Dialogues, or a iite and
eafy Converfation. It is to be hoped
it may be ufeful to devout Catholics,
thofe who defire to underfland that Ser-
vice of the Church they fo often are pre-
fent at, efpecially on Days of Obliga-
tion. The Whole is entirely fubmitted
to the Cenfure and Judgment of my Su-
periors, and to that of our Holy Mother
the Catholic Church, by
P. B. O. S, jfs
HOLY ALTAR
AND
SACRIFICE Explained.
PART I.
DIALOGUE I.
Theotime. THope, Theophilus, I do not
X intrude upon, or interrupt
any neccfTary Employments by paying you
a Morning Vifit, not only to afk you how
you do, as a Friend, but to have a little
ferious Converfation with you, if at Lei-
fure, and it may not be too troublelome.
Theophilus. That, I aflur®ycu, 'J'hcofitTie,
it will not be; am truly glad to fee you ;
nor could you come at a more fcafonable
B Time:
2 Of the Word xMafs.
T*ime : I am at full Leifure, expe*^ no
Company who may interrupt us, and am
ready to hear what you have to fay.
Theof. You are very obliging, and with-
out any further Introduflion, will tell you
the Occafion of i::y Viiit. I have been at
Chapel this Morning and heard Mafs.
Staying there a little while after it was fi-
niihed, a Thought came into my Mind
that it would be a great Help to me, in
order to hear Mafs and aflift at it with
greater Attention, if I was thoroughly in-
itrucfted 4n the Signification of the Name,
cr Word Mafs : The Nature and End of
this great Sacrifice : The Meaning of the
many and various Ceremonies ufed in the
Celebration of it; as alio the beft and
moll proper Method of hearing it accord-
ing to the Spirit and Intention of the
Church. To fatisfy me in thefe Particu-
lars I do not know any one more capable
than ycurfelf, and am well acquainted with
your good Nature, and Willingnefs to aflift
your Neighbour in Matters of this Con-
cern. This the Occafion : This the End
of my Vifit to you at prefent.
Tkeoph. A laudable Defire : and with
great Pleafure I will endeavour to fatisfy
it. Propofe therefore with the greatell
Freedom what Queftions you pleafe. I am
ready, and hope to give fatisfaftory An-
fwers to them.
Of the IForaMak. 3
Tkot. The firil Thing I would gladly be
informed of is, what the Word Mq/s figni-
fies, and why that Name is appropriated to
this public Service of the Church.
Of theWordy\.2.h.
Thecpfy, 1% /TANY are the Derivations
J_VA of this Word, as may be
feen in the various Writers on the Ofhces
of the Church. That which feems to mc
moft pertinent to our prcfent Purpofe, and
to be the moft natural Signification of it is,
that M?JJm, or Tranfmijfa^ from whence the
Word Mafs, is a Miilion, or Tranfmitting
the Sacrifice, together with the Prayers of
the People, by the Miniilry of the Prieft,
to Heaven. The Greeks call it Liturgta, or
Liturgy^ which properly figniiles Miniftry,
and by Way of Excellence, is appropriated
to the Holy Sacrifice of the Mafs. Hence
Liturgy and Mafs fignify one and the fame
Thing. What the Greeks call Liturgy, the
Latins call Mafs, which is the greac Sacri-
fice of the New Law, fucceeding to all le-
gal Sacrifices of the Mo/aick Inftitute, and
comprehends all th-e Differences of them in
one pure, holy, and unbloody Oblation.
Theot. You have given me a very fatis-
faftory Account what the Word fignifics ;
be pleafed to proceed, and tell mc what 1
am to und^rftand by Mafs: What it is in
itfelf.
B z What
4 JVhat the Mafs is,
IVhat the Mafs is.
Theoph. T> Y the Mafs we are to under-
IJ iland a Sacrilice of the Evan-
gelical or New Law infrituted by Chriil at
his lail Supper ; confifting in an Oblation
of Chrifrs Body and Blood, under the Spe-
cies of Bread and Wine, for a perpetual
Memorial of his PafTion. Here, pieafe to
obferve, that from the Creation of the
World, in all the different Periods of it,
God would be, and always was, honoured
and worfhipped by offering up Sacrifices to
him. Thi:, the Religion of the antient
Patriarch, before and after Noah\ Flood ;
this, the Religion of the Jews; and this,
the Religion of Chriilians in all Parts of
the .World. This Sacrifice of the New-
Law was iniHtuted by Jefus Chrift at his
laft Supper. As he, and he only, could
inllitute Sacraments ; fo he, and he only,
could inftitute this Sacrifice, and wherein
he exercifed the Fun£lions of his Prieftly
Order, according to that of Melchifadeck,
as a Handing and perpetual Memorial of
his Death and Paflion, commanding his
ApolHes and their SucceiTors to do the fame,
faying, Do this in Remembrance of me\ St.
Lukc^ c. xxii. that is, as St. Paul expreffes
it, ToJhe-iV the Death of our Lord until he
£omes, I Cor. c. xi.
From this Definition of what the Mafs is,
I may reafonably prefume, Theotime, yoa
are
Of the Fruits of the Mafs. 5
are willing to be told what are the Fruits
0/ Efieds of the Koly Mafs.
Thcct. As this will be very u fef ul and in-
firu<rtive, I fhall with Fleafure attend to
what you fay on this Head.
Of the Fruits and EffeBs of the Mafs,
Thecph, 1\ /T ANY are the fpiritual Graces
2\X aiid Benefits which the de-
vout Chriitian gains by fericufiy attending
to. and afiilHng at this Koly Sacriiice.
Fh'Jiy By the Sacrifice of the Mafs the
Fruits of ChriiVs bloody Sacrifice of him-
felf on the Altar of his Crof^, 'are applied
to our Souls. This Sacrifice o^ the Mafs
being the fame with that en the Crofs, dif-
fering only in the Manner. On the Crofs
Chrill ofiered himfelf in a bloody Manner,"
fliedding every Drop of his facred Blood,
as a Sacrifice of Redemption for all Man-
kind. In tjie Majs he offers himielf by tie
Miniiliry of the Pricft in an unbloody Man-
ner. Kcnce the Mafs is called by the holy
Fathers an incruental, or unbloody Sacri-
fice : For, as the Council of TreJit declares,
Scfs. xxii. 6. 2. It is one and the fame Holt
and the fame Ofi'erer, now by the Minillry
of the Pried", who offered himfelf on the
Crofs, difiering only in the Manner of
Offering, the Fruits of which unbloody
Oblati Ml are here moft plentifully received.
Seccndly^ The Mafs is Latrcutical, that is,
B 3 a Ho-
6 Of tie Fruits of the aViafs.
a Holocaufi or Oblation oifercd to God in
Acknowledger.ent of his fupreme Majeily
Rud Dominicn over us ; worfnipping him
herein with divine Vv'crihip, due to him
a:c=ne, and not to any Creature, how ex-
cellent and peifeft foever. Thirdly, It is a
Euchanfnck Sacriiice of Praife and Thankf-
givinrr foi-, as well as a CommeinoratKn of
the ineftiijiable Benent of Chrifi's PafHon,
and cf PraiiC and Thankfgiving for all the
Bleiiin: o we have received, fpiritual and
temporal. Fciiythh-, It is an Impretatcry
Sacriiice, by which we may obtain v/hate-
ver we aik, if we aik as we ought, ac-
cording to what our Saviour fays ; Afi and
you foall recei^oe, John c. i6. For the Father
iFvili not deny v/hat we aik in his Son's
Name, much Jefs wlien we afkbyhis Son,
vho is here offered to him. With him he
has given us all Things, With him he
v.i:l :efufe us nothing. Fifthly, It is a
Propitiatcry Sacrifice, by which we nr.ay
obtain Pardon of our Sins, cur daily
failings and Oitenccs againfl God, by the
TvCerits of ChnlPs Pafiion, here renewed
£?,d oiterec up for us.
Theot, What )0u have faid highly pi? afes,
and has ?iven me full SaJsfaclion. V/hen
I go hOmelViii commit it to writing for a
conHant Memorandum to help my Me-
ij-.ory, that reir.embering the Nature and
Ei'.d of this great Sacriiice, I may be the
better able devoutlv to affifl at it. But I
Ihall
Of the Cei-emonlcs. of the Mafs, l^c, n
fhall be further obliged to you, if you will
now explain to me the Meaning cf the
"inp.ny and various Ceremonies which are
ufed at Mj/s.
Thccpb. Willingly, but as you talk of
committing to Paper what I have f^id, it
may net be fo proper to proceed further at
prefent, lef. ycu ihculd forp;et fomething.
We will therefore, if you pleafe, defer
further difcouriing on thefe Points till I fee
you again, and v/hich may be as foon as
you conveniently can come to me.
Theot. I am content, and will wait upon
you after to-morrov/, about this Time, if
that may be aoreeable.
Theoph. I fhall be at Liberty to receive
you, and your Vifits v/ill, at all Times be
agreeable, efpeciaily on fuch an Account
as this.
Theot. Many Thanks, adieu. Sir.
Theoph. Farewell till I fee you again.
DIALOGUE IL
On the Ctre^fionies of {he Ma fs, l^c.
Theotitne. X/OU fee, Theopbilusy I ufe
\ the Liberty you indulged
me with, and am come to pay you a fe-
cond Vifit, but cannot fay this will be the
lail.
B 4 7'heopk-
8 Of Ceremonies in General.
Theophilus. I would net have it. Let us>
now begin our Ccnveiiation from where
we left off, and fpeak fomething of the
Ceremonies ufed at Mq/s,
Theot. A brief Explication of them will
be very agreeable, and equally inflruflive
to me ; but firft, what do you fay of Ce-
remonies in general.
Qf Ceremcnies in general.
'T'heoph. /""^Eremonies are certain Reli-
V_> gious Outward Signs or Ac-
tions made Ule cf to teiUfy the internal
Adoration and Worlhip we pi.y to God.
They are alfo called PJt;s^ as approved by
the Tradition, Cultom, and Injunction of
the Church, in the Adminifiraticn of fa-
cred Things, and therefore require a Re-
ligious Obfervancc ; their End being the
Honour of God, and to put us in Mind of
our Duty to him, by a devout Obfervance
of them in his holy, efpecially publick.
Service. Hence they v/ere always prac-
tifed by all Nations, in all Ages, in their
A6ls of publick Worfnipof the Deity they
adored ; either by Heathens, in the Wcr-
ihip of their falle Gods ; or by Jews and
Chriftians, adoring the one true living
God : Nor can there be any outward Wor-
fnip of God, or Affociation of Men in
Religion," without certiiin Cerernonies,
Rites and Forms of fervirg God. I m?}f
further
Of Ceremonies in General. ' q
further fay, thefe external Signs, expreinve
of the Honour and Homage \vc pay to the
Divine Majeity, are as perfefily confonant
to the Law of Nature and to Reafon, as
they are to Religion, and are fcrengthened
by the Sanftion of our BleiTed Saviour's
Praftice, that of the ApolUes, and of the
Univerfal Cfeurch, ever fmce their Time.
Thvt. I fee they are daily pra^tifed, and
would gladly hear a Reafon given for
them.
Thecph. I will give you a very good one
from the Council of Trent : Sy's. 22. 6. 9.
faying, *' The Church ufes thcfc Rites and
*' Ceremonie: from the Nature of Man,
*' which cannot be raifed to the Contem-
" plation of divine Things, but by fome
*' extcriour Helps and Alfirtance." The
Council alfo declares the princip^il End of
the Ceremonies ufed in Mafs to be for the
greater Majelly of this auguft Sacrifice,
and that the Minds of the Faithful may be
moved by thofe vifible Signs to a more cafy
and devout Contemplation of thofe high
and facred Myllerics contained in this Sa-
crifice.
Theot. This Reafon is folid and juft : I
would now v.'illingly be informed of the
different Natui-e or Degrees of Adv^,n;tion,
or Worfhip, as thcfe A6ls are e:;h.ibited by
different Poftures or Geflures of the Body,
in Time of divine Service:
B ^ rhaph.
10 Of Ceremonies in GentraL
Theoph. In compliance with your Defire,
pleafe to obferve thatAdoration or Worfliip
is to be diltinguillied as httertial 2in6. Ex-
fernal. Internal confiils in a Mental Con-
feffion and Acknowledgement of his fu-
preme Dominion, which we make to God
from a fubmiffive and reverential Affedlion
towards him.. External Adoration is the
outward declaring thefe Sentiments by ex-
teriour Signs or Aflions, as fo many Indi-
cations of the Affeclions of the Heart.
This Adoration or Worfhip may be confi-
dered either, ift. as Divine, 2d. Religious,
3d. as Civil Worlhip, according to the Ob-
jeft of it. The Worfhip v/e pay to God
is Divine, due to him alone, and to be
given to no Creature, how excellent foever.
By Religious Worfhip is to be underflood
a Refped and Veneration paid to the Blef-
fed \'irgin Mary\ to Angels and Saints, as
idfo to holy Things, which Veneration is
ultimately referred to God, in Regard of
the Relation they bear to him, or his holy
Service ; and though it is oftentimes ^aid
by the Ufe of the fame exteriour Signs or
Adions, as bowing, kneeling, &c. yet by
no Means is fignified or intended giving to
them the fame, that is Divine Honour,
which is due to God. Civil Worfhip is
TiO more than Refpefl and Reverence,
which are given to others on Account of
their fuperior Dignity, Quality, Excellency
cr OiEce, and has no Relation cither to
Of Ceremonies in General. i i
Divine or Religious V/orfhip. It is only
an outward Relpedl to the Dignity or Of-
fice of Men, or to the Perfons of Men, on
Account of their Office or Dignity.
Theot. All this I perfedly underftand,
am pleafed with the juft Diftinftion you
make between Divine, Religious, and Ci-
vilWorfhip. The Non-attendance to which,
either through Ignorance or Prejudice, is
the Caufe of that unjuft and falfe Charge
of Idolatry urged againfl Catholics by their
Adverfaries. But, tell me now, if you
pleafe, the Signification of thofe different
Pofturcs or Gefturcs of the Body, which I
obferve are ufed; Proftratlbn, Genuflexion,
Kneeling, Bowing down, Standing, join-
ing the Hands, and lifting up the Eyes to
Heaven, all which have fome SIgniiicatioii
or Meaning, I prefume.
Theoph, You are right, and the Meaning
of them is this : They are exprelTive of
the Humility, Reverence, and Attention
with which we ought to aflift at Mafs, and
in all our Prayers and Exercifcs of Devo-
tion, Proftratlon, or carting the whole
Body to the Ground, is to denote the pro-
foundeft Revcrenk:e and Rcfpedl. It was
antiently very frequently ufed, efpecially
in the Eaft, and is now in the Church by
the Minifters of the Altar on Good-Friday,
on the Eves of Eajier and Whitjuntide, and
privately by many devout Perfons, defiring
thereby to exprefs a total Submiffion to
God
1 2 . Of Ccrcmonhs in General.
God, with an Acknowledgement of their
own Nothing, and a Confidence in his
Goodnefs and Mercy. Kneeling is alfo a
Pollure iignifying the fame, and very pro-
per to be uled in Prayer, efpecially at Mafs,
when we are to attend to the Myfteries
there reprefented. To ftand up, is ordained
oy the Church at fome Parts of the Mafs,
as at the Gc/pel and Creed, to fhew our At-
tention to what is there read, and our firm
AiTent to all the Articles of the Creed.
Inclining, or bowing the Head is another
Token of E.everence and Refpedl, and is
many. Times ufed by the Prieil at Mafs.
And by bowing to the Altar and holy
Things, we Uiew the Refpedl we bear to
them. The joining our Hands in Prayer
is a very fit Poilure for Suppliants, as in
Prayer we make Supplication to God for
Mercy, and prefent our Petitions for his
Grace and Benefits, fpiritual and temporal.
By lifting up our Eyes to Heaven we pro-
fcis that our only Hope is in God, and
ihevvs the Intention of the Mind, and Af-
fedion of the Heart. Holy Da-vid often
mentions it in his Pfalms, and we fre-
ouently meet with it in the Gofpels, in the
Ailions of our Saviour there recorded.
This, I believe will be fufficient at prefjnt,
•fori would not load your Memory with too
many Things at one Time.
, Theot. As Bufinefs requires I ihould be
at home about this Time, I will take my
Leave
Of the Churchy Altar ^ Candles^ kc. 13
Leave of you, but fhall lay hold of the
firft leifure Occafion to wait upon you
again.
7'eoph. With all my Heart. Not to de-
tain you from your Bufinefs. Adieu.
DIALOGUE. m.
Of the Churchy Altar, Candles, &€.
Toeophilusy T Suppofe, Theotime, this Vi-
X fit is on the fame Account
as was the hft, when I had the Pleafure to
fee you here.
Thectime. You are no Ways miflaken in
your Conjediire. It is to purfue our Con-
verfation that I now come to you.
Thecpb. I agree to it readily. What
have you now to propofe to me ?
Theot. A great many Things, I affure
you, and which I hope your Good-nature
and Friendfi-iip will patiently hear, and as
kindly fatisfy me in. Our Difcourfe laft
Time was of Ceremonies in General, but
before you begin to explain the particular
ones of the Mafs, would be glad to hear
fomething of the Word Church, what it
means ; of the Jltar and Candles thereon ;
their meaning, and why ufed, You fee.
Sir,
T4- Of the Church, Altar, Candles, kc.
Sir, I am cutting out much Work far
you.
Theoph. Very well ; your Defire fhall be
complied with. The Word Church figni-
fies a Congregation, or Meeting of the
Faithful, to celebrate and partake of the
Divine Myileries. To your prefent Queilion
I anfwer ; we underlland by it fome particu-
lar Edifice, built and fet apart for this Pur-
pofe, being blelTed and confecrated with
many Ceremonies. Hence thefe Material
Churches are called Houfes of God, Houfes
of Prayer, and Temples of the Living
God, wherein the great Eucharillick Sa-
crifice is daily.oiFered up to him, that is,
MaiTes are daily faid therein. They fucceed,
in the New Law, to the Temple of Solomon,
built under the Old, or Jewifh Law. No
fooner was Peace rellored to the Church,
on the Empire becoming Chriftian, by the
Converfion of Coiftantme the Great, but
by his Command and Encouragement the
Chriftians began every where to build
Churches, and that with great Magnificence
and Grandeur. The fame was done in
fucceeding Times, in all Nations, by de-
vout Princes and holy Perfons. In regard
of which Religious Edifices, no Nation
furpaffed ours in the Statelinefs and Mag-
nificence of them. Witnefs the noble and
venerable Remains of many, demoliflied
at the RefojfliauoD, and our ^ill remaining
Of the Churchy Altar y Candles^ kc, l§
Cathedrals of Canterbury, York, Win*
ckefler, l£c.
Theot. They are truly noble Buildings ;
I have feen thofe you mention, and beheld
them with Admiration. To me there is
fomething peculiar in thofe antient Gothick
Structures, which feem wanting in our
modern new-built Churches : I mean that
reverential Awe and Dread, as I may fay,
we perceive ourfelves ftruck with ths Mo-
ment we enter thofe Venerable Edifices,
which puts us in Mind where we are, in
the Houfe of God. On this Account, 1
fuppofe, it will be granted, that great
Reverence and Refped is due to Churches
dedicated to his Service.
Theoph. Doubtlefs there is. If it would
be a Crime to commit any Indecency, or
to behave irreverently in a King's Palace,
or in his Bed Chamber, it muft be much
more criminal to profane the Houfe of
God ; the Palace of the King of Kings.
Hence they are highly to be condemned
who Ihew little, or no Reverence ta
Churches, or who behave themfelves fcan-
daloufly and irreverently, or commit any
Indecency in thefe holy and confecrated
Temples of the Lord of Hofts.
Theot. I wifh every one would ferioufly
confidcr this ; we fhould then fee Chriftians
behave themfelves in a different Manner
from what too many do. But from the
Church let us ilep up to the Altar j and tell
me
1 6 Of the Churchy Altar ^ Candles^ kc.
"me why Altars are placed in Churches, and
what the Altars reprefent ?
Theoph, They are placed to ofFer up tke
Sacrifice of the Mafs on them. As an Al-
tar fuppofes a Sacrifice, a Sacrifice im-
ports an Altar to ofFer it on. Thefe
Altars are made of Stone, and have a par-
ticular Form of Conlccration. They have
five CrofTes on them, one in the Middle,
and one in each Corner, to fignify tjbat the
Catholic Church extended to the four
Quarters of the World, is united in the
Crois of Chrift ; they are raifed higher
than the Pavement of the Church, for the
Conveniency of the Prieil: who fays Mafs,
and that the People, by more«eafily feeing
him, may the more devoutly attend. They
are i^ade of Stone purfuant to the Decree
of Pope Silvefer, carefully obferved ever
fmce his Time. In Times of Perfecution
Portable Altars are allowed, that is, lefTer
Stones confecrated for the holy Sacrifice of
the Mafsy which may be carried up and
down, and ufed in Places not confecrated,
as Exigences may require.
The Altar may be faid to reprefent the
Crib of Bethlehem, wherein our Saviour
was laid after his Birth ; more fitly Mount
Cal-jary, whereon the Crofs was placed, or
the great Stone placed before the Entrance
of the Monument, wherein the facred
Body of Jefus was laid, when taken dovv^n
from the Crofs. On this Account we
ought
Of the Churchy Altar ^ Candles^ &c. 17
ought highly to reverence the Altar, not
for its material Subftance or Ornaments,
but for the Reference itz has to the Eucha-
rift, that is, the true Body and Blood of
Chrifl. As Da-uid adored towards the holy
Temple, and as he adored God's Footftool,
by which the Jews underftood the Ark. If
this was done to the Ark and Temple, why
may it not be done before the holy Altar in
Churches ? fince all the Reverence we pay
to it is referred to God, in whofe Refpeft,
alone, it is, due ?
^heot. Your Inference isveryjuft. But
why is a Crucifix placed upon the Altar,
and why Candles lighted in Time of
Mafs ?
Theoph. I fee you are refolved nothing
iliall pafs your Obfervation, and to fatisfy
you. The Crucifix, that is, an Image of
Jefus Chrift on the Crofs, is placed upon
the Altar, to put us in Mind of Chriil's
DeatK and Paffion, whereof the Mafs is a
daily Commemoration, and for which, ac-
■ cordint^ to St. Paul, Ch rill has left it in
his Church. It alfo correfponds to the
Altar, which renrcfents Mount Caluaryy
as the Crucifix does the Crofs of Chrift,
and him failened to it. The View of it
may ferve roi^.irup in our Souls Sentiments
"of CompafTion for the bitter Sufferings of
our dear Redeemer; true Sorrow and Con-
trition for our Sins, the Caufc of h)^ Suf-
ferings ; Thankfgiving for the incuimable
Be-f
' 1 8 Of the Churchy Altar ^ Candles^ &c.
Benefit cf car Redempucri : Admiration
at rhis vvondcrful EiFeft of divine Good-
nefs', that the Son of God ihculd become
Man, and die upon the Crofs for our Sins.
Hope, vvfdch nothing can more conhrm
than thi:, beholding Chrifl dying to make
Attonement for our Sir.s. LafJy, to omit
what other Ser-tl : -en ts every one's Devo-
tion may iuggeil, Cxurity, or fervent Love
of Gcd, who has fo loved us. Thus Ca-
tholics entering the Chcrch, beholding
the Crucihv, and figning themfelves with
the Sign of the Crofs may ilir up in them-'
felves pious AFeclioiis, and find copious
and excelle. . Matter for.a devcut Reflexi-
on during Nafs.
A ' for C^iridJes, they are placed on the
Al • for the Splendour of the augaft Sa-
cri :- % efrecially on folemn Feftivals.
v/f .- •zr^a.itr Numbers are lighted. Bat
ths ' are pr-ncipally put on the Ah?.r and
lirvhteJ tc ..p-nify the jjlorious Lk ht of
th?* Gofpel, by which the World has been
il .-.Iw.'ed with uu Kncv/lcdge of the
C ^■rii'i God, and jefus Chrill, whom
ke :-■ feni> -- i for i\'-< Pvesfon, at High
M i:r-, iwo ;. fj :ular Candles, or Takers,
a^-t5 nCid ore CE each Side of the Bock,
wn-'e ih - L :c..: lings the Gofpei. They
are alio liv''-Lv-c v- 5ut us in Iviind that, we
be careful to aauj u oui holy Faith, or the
Gofpei of Jefus Chriil, we pr^^^fefs to be-
lieve, with the Light of Good-works in
holy
Of the Churchy Altar ^ Candles^ Sec, i f
holy exemplary Lives and Converfations ;
that \vc may ib let our Light Ihine before
Men, that they may fee our Good-works,
and glorify our Father who is in Heaven.
St. Matt: chap. V. This I believe may fuf-
ficc, as to this Point. Have you, Theot'unc,
any Thing farther to fay }
ThcLt. If Time prelTes no more upon
you, than it does upon me, at prefent, I
fnall be glad to hear a Word or two of the
Alrar-cloths, and other Linen belonging
to it.
Theoph. My Anfwer to this will be brief,
and it will be enough to tell you ; the Al-
tar is covered with Linen Cloths out of
Decorum and Decency to the facrccl Myfle-
ries, as alfo in Cafe of Accident, by any
EfFufion out of the Chalice, the Altar-
cloths may be more eaiily wafned, and for
which Reafon the Church prohibitsWoollca
Cloth, or Silk to be ufed. The AUar-
cloth 1 ike wife reprefents the Sjndo7iy or Li-
nen Cloths wherein the Body of our Sa-
viour was wrapped when laid in his Sepul-
chre. Befides thpfe large Alnir Ch hs,
there is a fmaller Piece A' very fine Linen
laid over them in the Middle, which is cal-
led a Corporal, whereon the holy Hoft and
Chalice are placed ; and as the Corporal
does immediately touch the ficred Body of
Chrift, it is confecrated or bleffed by the
Bifhop, or thofe who have Authority to do
it, and is not to t)e touched but by thofc
who
20 Of the Churchy JItar, CandJes, &c.
who are in Holy Orders, as clivers Popes
and Councils have ordained. The Chr.lice
is a Gold or Siher Cap, wherein the V/ine
is put that is to be confecrated, confcrm-
able to what ourBleiTed Saviour did, when
he took the Cup, or Chalice, and blefiing
the Wine in it, gave it to his Difciples.
Over the Ckalice is the Paten, which is
confecrated v. ith the Chalice, as the facred
Body of Chrift is, after Con fecration, laid
upon it. There is likev/ife another fmall
Piece of Linen calJed, a Purificatory,
its Ufe being to wipe the Prieil's Fingers,
and to cleanfe and dry up the Cha-
lice after he ha3 taken the Lotions. It is
■always to be clean and r.ca', and having
a near Connexion with the Blood of our Sa-
viour, is not to be touched or wafhed, but
as the Corporr.ls. This may be faid to re-
prefent the Nap'::n wrapped about our Sa-
viour's Kead, when in the Grave. You
may obferve another Piece of Linen, not
blefTed, pinned at the Epiflle Side of the
Altar, f ( r the Prie:! to dry his Fingers
after he has wafhed them, when he favs the
Pfalm, Lai^ah. Add to thefe the' Veil
and the Pall ; the former is a Square Piece
of Silk, which covers all the Chalice.
The latter is a little Piece of r:i(leb-.ard,
ccvered with f.rie linen, and ' put over
the Top of the Chalice, to viCveBt any
X)uft or Fi^cs failing into it. ^vhen the
Veil is taken oiF. Both one" and the other
may
Of Prieft$ and their Veji merits, at
may be faid to reprelent the covering the
dead Body of jelus, when laid in his Se-
pulchre.
Theot. I am .much obliged to you for
thefe kind Informations and Inilruftions,
At prefent I will take my Leave of you,
but with an Intent to pay you another Vi-
fit foon.
' Theoph. You will always be welcome to
your humble fervant.
DIALOGUE IV.
Of Priejis and their FeJIments.'
Theotime. A^ O I N G Yellerday into the
VJT Sacriily, or Veftry, a little
before Mafs began, I faw the Prieft put on
feveral Veftments, and beheld many others
of various Colours. The Reafon for one,
and Meaning of them both, fhall, with
your good Leave, be the Subje6l of our
Entertainment this Morning.
Theoph. I readily agree to it; as for the
Prieft being clad with feveral Veftments,
you have, doubtlefs, read in the Old Tefta-
ment, that God himfelf commanded Mofes
to make various Kinds of Garments for
Aaron and the other inferiour Priefts and
Levites, as the Ephod, Rationale, Tunicky
22 Of Pnejls and their Vejlnifnti.
Linen Garment Sy Girdle and Mitre. Thofe
for the Kigh Prieft were to be exceeding
Rich and Magnificent. If this was done
in the Old Law for the greater Splendour
of thofe legal Sacrifices, wherein all thofe
Things were but Types and Figures, with
how much more Realbn ought the Prielis
of the New Law to have Veftments or
Garments fuitable to their Funftion and
Minirtry, in offering up the true and real
Sacrifice ordained by Jelus Chriit himfelf.
Theot. I grant the Reafonablenefs of
this, but why fo many Veftments, and of
different Colours ?
Theoph. To exprefs, or reprefent the
different Seafons or Solemnities the Church
obferves during the Courfe of her Ecclefi-
af^ical Year. The Colours are five. i.
White, i- Red. 3. Green. 4. Purple. 5.
Black. White is ufed on all the Feafls of
our Bleffed Lord, Bleffed Lady, Bilhops,
ConfefTors, Confeifors not Bilhops, Ab-
bots, Virgins, and holy Women not Mar-
tyrs, on the Fealls of Dedication of
Churches, within the Odaves of FeRivals,
when the Mafs is faid of the Oftave, on
all Sundays from Eajier inclufive to Pente-
coji exclufive, on Trinity-Sunday, and till
the Odave of Corpus Chrijii.
Red is ufed on the Vigil of Pentecojf,
and during the Oclave, Trinity- Sunday ex-
cepted. On the Feafls of the Holy Crofs,
of
Of Priejls and their Viifimeiits. 23
of Apollles and Martyrs, and Votivs Maf-
fes of the Holy Ghoil.
Green is ufed on all Sundays from Trini-
ty-Sunday till Ad-vent, and on the Su7idays
after the Odlave of the Epiphany, when
Mafs is faid of the Sunday : But en Sun-
days within any 0(flave, the Colour is of
the refpeiftive Oftave. Green is alfo ufed
on all Ferias, or Week-days, unlefs within
Oftaves or Sundays, from Septuagefima till
Thur/day in Holy Week, and during Ad-
vent.
Purple is ufed on all Suftdays in Advent,
and on all Sundays from Septuage/ima till
Falm- Sunday, inclufive, as alfo on all Fe-
rias during thofe Times ; and on all Vigils
and Falling Days, when the Mafs is of
them.
Black is ufed on Good-Friday, All Souls
Day, and when Mafs is faid for the Dead.
Theot. Hitherto you have perfeftly fatis-
fied me, tell me now how many are the
particular Veftments the Prieil is clad with,
how they are called, and the Signincatioa
of them ?
Theoph. Speaking of thofe which are
common to all Priefts when they celebrate
Mafs. There are fix. i. The Amice. 2.
Albe. 3. Girdle. 4. Maniple. 5. Stole. 6.
Chafuble, which is ufually called the
Veftment, as being the Chief and Princi-
pal, and is alfo Hilcd the Prieils' Veftment,
becaufe none but Priefts ufe it. The Amice
is
24 Of Priips and their Vefiments*
is a Piece of Linen Cloth with two Strings.
The Prieft puts it over his Shoulders, on
which Account St. Bcna^venture, with the
Vneks calls it Hufmakf a Covering for the
Shoulders, and is tied by the two Strings
round the Middle of the Priell's Body. Its
Name, J/r.ue, is from the L^tin Word J-
fr.ijlusf or covered. Being clean and white
figniiies, according to Ralajius, the Purity
and Clean nefs of Heart with Avhich the
Prieft ought to go to the Holy Altar, and
reprefents the Linen with which the Jews
blindfolded our Saviour, faying in Deri-
iion ; Prophecy unto us, O Chrifi, ixho it
is that Jiruck thee, St. Luke, c. xxii.
The Albe is a long white Linen Garment,
reprefenting the white Robe which, by He-
rod*s Command was pu^ upon our Saviour,
in Mockery and Derifion. It is called
Jibe from Allay which in Latin fignifies
White, orWhitenefs. Frequent mention
is made in the Old Teftament of white
Linen Garments made for, and ufed by
the Jewifli Priefts. The Ufe of the Me in
the Chriftian Church, is as antient as the
Apoftles Times. St. Jerome afirms that St.
James ufed Linen Veftments when he cele-
brated Mafs. The Whitenefs of the Albe
lignif es Continency and Chaftity, and is as
a Memento, to put the Prieft in Mind of
the unfpatted Purity of Life and Manners
he ought to be adorned wilh.
The
Of Prlejfs ani thcT V^flmenU. 1 5
The Girdle, wove or made of Linea
Thread, is to tie the Jibe about the Priell's
Body that it may hang with proper Decen-
cy, and reprelcnts the Cords with which
our B. Lord was bound, wnenfeized en by
the Jews ; and may not unfitly ngnify the
Cords of Love and Duty with which all,
efpecially Priefcs, ought to be clofe bound
to the Service of God.
The Ma7iipley which the PricH: puts on
his left Arm, reprefcnts likewifc the Cordi
or binding of our B. Lord. The Prieil be-
fore he puts it on, kiftes the Crofs which
is in the Middle of it; as ofrering himfelf
to attend our Saviour in his Palfion, with
a Will and Defire to fuirer wilh him. v.
The Stole, from the Latin Word Stola^
is an Ornament of Dignity and Power, aud
as fuch it is taken in the facred Text, where
it is faid, that when Pharaoh would honour
Jofephf he put on him a Stole; and Mor-
decheus was cloathed with a Stole for his
greater Honour. The Prieil, when he ex-
ercifes his Fun«^ions, puts on a Stole, as
reprefenting his Dignity, Quality, and the
Power of binding and loohng he has re-
ceived from ChriiL It alfo fignilics the
Cord, wherewith the Jews dragged our B,
Saviour to his Crucifixion.
The Chofuble is the laft Veflment the
Prieft ufes, and is put over all the reft,
hanging down before and behind. It re-
prefcnts the fcailetor purple Robe put upon
C our
J 6 Of Pnejii and the'tr VeJlmenU,
our Saviour by the Soldiers, in Scorn and
Dcriiicn. Before, it has a Pillar, repre-
fenting the Pillar to which Chrili was tied,
daring his Flagellation. Behind, it has a
Crcfs, v.hich lignilies the Crofs ourB. Lord
carried to Mount Calvary. This \^ell:-
men't is appropriated to Prielb alone, and
is by thein uied only when they fay Mafs.
The Amice, the Albe and Maniple, being
made ufe of by Sub-deaccns and Dea-
cons. Thefe \'eftments, which the Mi-
ll iflers of the Altar are veiled with," when
they go to celebrate and offer up the ado-
rable Sacrifice, are defervedly very rich,
on great Solemnities, but at all Times
ought to be whole, clean and decent. The
Priefl thus veiled, and going to Mafs, re-
prefents the Perfon of Jefus Chrift, going
to his facred Paifion. The Confideration of
which ought to fill both Prieil: and PeoDle
with Sentiments of the profoundeft Ref-
pect and Veneration towards the facred
Myfreries which one is to celebrate, and
the other attend to. I fhall finifh what I
have faid on this Subje<fi, widi what an
antlent Writer, I-jo Carnct. fays; *' Thefe
** \'ellments are not Virtues, but Marks,
" or Signs of Virtues, whereby thofe who
*' ufe them, and thofe v.ho behold them,
•* may be adrr.onifhed what to defire, and
•* what to avoid, and to wliom all their
** A<5lions ought to be directed." To the
fame Purpofe, with regard to Prieib, is the
Ad.
Of Priejls and their VeJlmcnU. 27
Admonition of Pope Innocent ; " Let the
*' Prieft be careful that he does not bear
** the Sign without what is fignified by it ;
** that he carry not the Vellment without
** Virtue, left he be like a Sepulchre, ali
** fine without, and nothing but Filth and
** Unclean nefs within."
^"heot. What you have faid is extremely-
entertaining and injlru»5live ; will you add
a Word or tv/o concerning the Priefdy
Fanclion, and of theRefpecl due toPriefts;
for certainly, as they are Miniilers of God,
and Mediators between him and the Peo-
ple, a proper Refped and Reverence is due
to them from thofe, in whofe Regard they
are thus confecrated Minifters of Gcd.
Thecph. You fay very right : Their Func-
tion being to oiFer up Sacrifices, as all Ages
and Laws declare. There were PrieHs fet
apart in the La.v of Nature, as w^ll a3 in
the Mofaick Inltitute, v/hofe peculiar Bufi-
nefs it was tooitcr Sacrifices for themfelves
and others. In the New L?.w, Prie^rs are
ordained to offer up the great Sacrifice of
the Mafs : For this they arc confecrated,
and in their Ordination, the Bifn'^p fays to
them : Recel-ve Po^ver cf cff^crin^ Sjcn/ice in
the Church for the Living and D':aii. Con fc-
quently to this, there h mod certainly a due
Reverence to be paid to them: As, firfl:, en
Account of their Dignity, b^^ing God's
Vicars on Earrh, his Miniileis to inftrud:,
direa, and feed his Peop!?, as fo many
C 2 Sheep
28 Of Prlefls and their Veftmenis,
Sheep committed to their Care. Hence, St,
uii!.Jiine lays ; '* There is no greater Dignity
*' under Heaven, than that of God's Prieils,
*' confecrated to deliver the heavenly Sacra-
*' ments to UG." Secondly, For their Utility,
and the Benefits we receive by them in their
preaching, inllruifling, and adminiltering
the Holy Sacranients. Thirdly, As they
are Mediators between God and us, their
Bufmefs being to pray and intercede in be-
half of the People, according to what God
faid to Mcfes and Jaro?:, fpeaking of the
Prieils : " They Ihall invocate my Name
** upon the Children of Jfrael\ and I, the
" Lord, will blefs them." Laftly, In
refped of the Power given to them by
God, to bind and loofe on Earth ; to for-
give Sins in the Sacrament of Penance, and
to confecrate the lacred Body and Blood of
Chriil, in the Holy Euchariil. Let me add
the Words of St. Ckryfcjiome ; " What can
*' be faid but that all Power of heavenly
*' Things is granted to them by God ; for
*' he fays : Who/e Sins jou retain^ they are r^-
" tained: St. John xx. What Power can be
** greater than this ? The Father gave all
•* Power to the Son, and I fee this Power
** given to Prielb by God the Son.'* St.
^^/vmrrf' admires it, faying; *' O excellent
** and honourable Power of Prieils, to which
** nothing in H^eaven, nothing on Earth,
*' can be compared." Hence the Admoni-
tion of St. Francis, to reverence and honour
Prieils J
Of Prlefis and their V'JlniexU, 19
Priefls ; becaufe, fays he, ** they adminif^er
** then.oil holy Body ?.nd Blood of Chrift,
** which ihcy a'one confecrate, receive, and
give toothers."
Here Jet ir.e add ; how earneflly it is to
be wifhed for by every one, tliat all thofe
who are called to this high and facred Dig-
nity, would endeavour to adorn their fub-'
lime Chura^er by fuitr.ble, holy, regular,
and exemplary Lives ; to inilrucl and incite
others to Piety and tlolinefs of Life, by Ex-
ample, as well as by Preaching ; that the
facred Fundion may not be brought into
Contempt, and made a Ridicule on account
ofdifedifyingand irregular Behaviour. May
God, of bis Mercy, remove this Evil from
the SaniTtuary; that the Prieft's Lips may
preferve Knov/ledge, not only for the Peo-
ple, but alfo practical Knowledge for them-
felves, by a llridl Adherence to the Duties
of their Station, and to walk worthy of the
facred and holy Calling, to which they are
called.
Theot. To this Iheartily fay Amen, I will
now take my Leave of you, with many
Thanks for the Trouble you have taken. A
little Bufinefs calls me into the Country
for feme Days, at my Return will fee you
again, when Ifhall beg the Favour of you,
that we may carry on our Converfation fur-
ther on this Subjcdl.
Thcoph. 1 ihall cxpe6l your Vifit, and it
will give mc a Pleafure. I vviih you a good
C 3 ' Jour-
3« 0)t the M A S S»
Journey, fuccefs in your Buimefs, and «
iafe Return.
DIALOGUE V.
On the MASS,
Thecphilus, TXZElcome, Theoiime. I hope
VV I fee you well after your
Journey, and that your Eafmer: has fuc-
Cvcded to your Defircs.
Theotimt. Thank God I am very wejl,
and have Reafon to be pleafed at the Suc-
cefs I have met with in my Affairs. But,
if you have Leifure and Inclination, I v\ ould
willingly now enter upon what was the Sub-
jefl of our lai't Converfation.
Thcoph. I am at Leifure, very willing to
gratify your Defire, and to give you any
further Initruction relative to what we then
talked of.
Theci. I fhoulo. be glad to have a fhort
and practical Explication of every Part of
the Holy Mafs. from the Bep^inning to the
End, as ajfoof ail the Ceremonies ufed by
the Priell therein, and how they are to be
attended to by fhe People. You h^ve al-
ready jTp-^ke of Certaionies in General,
Att
On the MASS. 31
An Explication now of thefe in particular,
wili be as agreeable as inilruciive to rne.
Theot. I will eiidravOw.r to comply with
your Dcfire, as far as I am able, and will
begin with the Prieft's going to the Altar.
Here, previous to that, I recommend to
ycur Obfi^rvation and Attention the Priefl,
cloathed in his facred VeHments, and go^ig
to tie Altar, where we are to confider him
in the Peribn of Chrifr, repreienting jefus
Chrilt going to M'lUi.t Cal-uary, and to of-
fer up the fame :)acrifce of his Paffion,
which was then offered for Mankind. H^nce
he carries on his exteriour Vel^.mcnts the
Signs a-id Trophies of Chriil's vidcorious
paff.on. Thus veiled, he proceeds to the
Altar, with Intentions of olfering up the
Sacri-ice for himfelf, and all there prefent,
who here ihovild wi'.h him cfier up their Inr
tention of hearing I^.fafs for fuch and fuch
Ends as they propofe to thenifelves : Goinj
up to the Altar tJie Pried places the Chalice
upon it, ana having difpolbd the rviiil.il, or
Book, he comes to the knver Step, and
there reverently bows his Kead to the Cru-
cifix, or makes a Gennnedion, if the B.
Sacanient is i.i the Tabernacle ; thus ex-
pref^ing th.e Pluniility a-^d reverential Awe,
with which he defires to approach the Altar
of God, and in Con!:deiMii:^n of his own
Unworthiuef , to make his Iiumble C'-nfef-
fr-n, and to ale the Help of uH prefent,
jjiniiig himfeii" to them, that by ma;pil
C 4 Pr**)-
32 On the M J S S.
Prsyers, he end they may obrain Pardon
of God, and being united in their Inten-
tions, may, with pure and joined Hearts, of-
fer i:p this Sacrifice to Gcd.
Ttecf. This I readily underhand, r.nd
collecl from thence how I cu!2;ht to join with
thePriell inthefe Afts of Humiliation and
Adoraiion. Proceed, if you plea(e, to con-
fider the Firft Part, or Beginning of the
Mafs, and tell me why he begins in the
^scme of ths Father^ end of the Sen, ^nd of
the Holy Ghcf, miking upon himfelf the
Sign of the Crofs ?
Thecph. In anf.verto your Qnellion, pleafe
to cbferve, that the Church ufes thefe
Words and Ceremonies in the Beginning of
all her divine ClHces, and in this Manner we
were baptifed ; from hence likewise we may
iearn, in the Beginning of all our Works
frit to invccate the holy Name of God,
begging his Bleifing on all we do. Hence,
it is fitting that this folemn and facred Ac-
tion fhould begin by this folemn Invoca-
tion, and thereby the Priefi makes a public
ProfefTion of his Faith. For, as St. Pavi
teaches, without Faith, nothing is pleafing
to God, and in chefe Words are contained
the two principal Mylteries of our holy
ChriiHan Religion ; the Unity and Trinity
of God, and the Incarnation and Death of
Cur Saviour.
Thect. Give me a particular Explication
of this ?
Tbecphf
On the MASS, 33
Theoph. When the Prieft puts his Right-
hand to his Forehead, he fays in the Name,
in the Singular Number, not in the Names,
the Plural, and thereby fignifies his Belief
in one God only, expreifing by this the Uni-
ty of God, and by the ExprefTion of the
Three Perfons, Father, Sen, and Holy Ghoji,
declares his Faith in the Blefled Trinity,
and that thefe Three Perfons are all but One
and the fame God. In like Manner, by-
making the Sign of the Crofs, he profefTes
to believe the great Myfteries of the Incar-
nation and Dtath of our Saviour. When
he fays : In the Name of the Father, it is an
Acknowledgement that God the Father,
out of Love to us, fent his only Son into the
World, that the World might he Ja<ved by him.
And of the Sen is a Declaration that God
the Son came into the World to redeem it.
And of the Holy Ghofl, here he confeiTes the
coming of the Holy Ghoil, as the Comple-
tion of the great Work of our Redemp-
tion ; and lailly, by making the Sign of
the Crofs, the Prieft profefles to believe the
Paffion and Death of our Saviour. As to
the Antiphon and Pfalm which follow, in
reciting them the Priell declares his Inten-
tion of going to the Altar, to offer this Sa-
crifice to God, defiring his Protedion from
his Enemies, fpiritual and corporal, and
animating himfelf to draw near to God,
with an humble Confidence in his Goodnefs,
and referring what he is about to do to hK'
C 5 Ho,
. 34 On the M J S S.
HonourjPraife and Glory : Fcr this he ends
the Pfalm with Gloria Pairi, i^c. or/ Glorj
he to the father^ ^Sc.
Theot. All this is very /atisfadory- Give
me leave now to ?.& what is the Meaning
of the Cc7zfiteor, or Confejjion the Prieft next
makes.
Tl-ecpb. You mull: take Notice that this
ConfeiTion is not facramental, or that ufed
in the Sacrament of Penance, but is a pirb-
lick and general ConfefTiop, which the
Priefl makes, as prefcribed by the Church,
whereby he acknowledges his Unworthinefs,
and confefies his daily Sins and Imperfec-
tions, humbly imploring Pardon for the
fame. Here it is to be noted, that he makes
this ConfeiTion to God, who alone can par-
don Sins, and from whom alone he hopes
for Remillion of them.
Theot. This I readily agree to, and as a
Catholick do firmly believe, that none but
God can forgive us our Sins. Why then
does the Prieft cunfefs to the E. Virgin Mary,
to the Angels and Saints r Is not this putting
them, in fome Meafure, at lealt, upon a
Level with God, and afking them to pardon
our Sins ?
Thecph. By no Means : Not in the leaft.
The Prieft makes his Confeflion to God, and
to the Saints in a very different Manner.
To God, whom he has ciFended by Sin,
and of whom alone he afks Pardon, and
i^-^es to receive it fiom his Mercy. He
con-
On the M J S S^ 35
confefTcs to the EiclTed Virgin, to the An-
gels and Saints, for his greater Humilia-
tion, and to acknowledge his Unworthinefs,
in Imitation of the Prodigal Son, who faid ;
Father y I ha--ue Jinned- againft Hea-ven and be-
fore thee, Luke XV. which St. Jugufline'wxtx-
prets, as if he faid ; I have ofl ended againft
the Angels and Saints. This Confefiion to
the Angels and Saints, is to call them as fo
many Witnefles of our Sorrow and Repen-
tance, and move their Compaffion and Cha-
rity to join their more powerful Prayers to
ours, to pray for us, that we may obtain
Pardon. This is plainly declared in the
End of the Confittor, which the Prieil con
eludes with dcfiring the ElefTed Virgin, the
Angels and Saints, and all likewife prefent,
to pray to cur Lord God for him.
Theot. Why does the Prieft fay, Pecca^u?,
I haije Jinncdy in Thought^ H^ordy 2ivd JJctd .<'
Why through my Faulty three Timesy and
ftrikc his Ercall ?
Theoph. By attending to the Meaning of
thefe Words and Actions, the Confiteor will
appear to be an excellent Ai5l of Contrition
and Devotion for Lay-people as well as
Priefts, very proper to be ufed in the Morn-
ing, at Night, and at other Times. But,
in Anfwer to your Queftions. By the Word
Pecca'viy I ha've finned y the Priclt confefies
himfelf to be a Sinner, and to exprefs him-
feif more fo, he fays, I have finned exceed-
ingly. How powerful, how efficacious to
35 On the M J S S.
obtain Mercy, we may learn from Koljr
Daxnd who having committed the grievous
Sirs of Murder, and Adultery, only faid
with a true and penitent Heart, Peccaviy
I ba'-oe finned to the Lord^ 2 Kings, xii. and
immediately thofe Sins were forgiven him.
He fays in Thought, Word and Deed, ac-
cufmg himfelf of many Sins, Failings, and
Imperfeflions, all thefe different Ways of
finning. Sin, indeed, properly proceeds
from the Will, take away the Will, and
there is no Sin ; yet this Will finds Matter
cf Sin in our Thoughts, Words, and Ac-
tions. Hence, we daily offend in all thefe
different Ways, as the Apoftle, St. Jamesy
teilifics, faying, In many Tubings tve all of-
fend. St. James, iii. The Prieft, therefore,
and every one may truly fay ; I have finned
in Thought, Word, and Deed, through my
Fault, this he repeats three Times, ex*
prefiing thereby the vehement Sorrow of
liis Mind ; to the lavi: he adds, through my
^nofi grie-ocus Fault. We may alfo fay, that
this Repetition is expreffive of the three
different Ways mentioned, whereby we fin.
While the Prieft fays the Confiteor, you
may obferve he ft.inds at a Diftance from
the Altar, bows himfelf down, as unwor-
thy to look up to Heaven, holding his
Hands joined before his Breaft. He then
ftrikes himfelf three Times, as he fays
through my Fault, &c. tacitly faying. Lord
be merciful to me a Sinner, imitating therein
the
On the MASS. 37
the penitent Publican in the Gofpcl, who
ftood afar off, not daring to lift up his Eyes
to Heaven, but knocking his Breall faid,
Gody be merciful to me a Sinner, St. Luke, xviii.
This knocking, or ftriking the Breall, is a
very expreflive Sign of Humility, and of
Grief and Sorrow, for having offended fo
good a God, our heavenly Father ; which
St. Augujline thus declares ; What is it to
knock or Jirike the Ereaji^ but to declare 'what
lies hid in the Breafi^ and by an e'vident Stroke
to chajiife the hidden Sin : Or, to chaftife our
Flejhy becaufe nx>e ha^ve o fended God. Serm.
8. de verb Dei. St. Cyprian fays: V/e Jirike
dur Breaji, as declaring the Sins inchfed in-
nvardly in cnr Hearts. Lib. de Orat. Dom.
Pope Nicholas I. in Jlriking the Brenfi^ w*
J^gnify that <we Jirike ourfe<ves, and confe/s cur-'
J'el'ves to be ^worthy of Stripes or Puni/hments*
ad Bulg. c. 54.
Thect. I am highly pleafed with what
you fay ; but mufi afk, as relative to this
Part of the Mafs, what follows after the
Conjiteor ?
Thecph. The Prieft having finifhed the
Conjiteor, the Clerk, or who ferves at Mafs,
prays for him that God may forgive him
his Sins, that he may worthily celebrate
the holy Sacrifice, and by it come to ever-
lafting Life. In this all prefent fhould join
their Defires, and to which the Prieft fays
Jmen, Then the Clerk fays the Confiteor
in his own Name and of all the Aififtants ;
whick
38 On the M A S S,
which iiniftied, the Prieil: prays for him and
them; and making the Sign of the Crofs,
pronounces the general Abiblution. By
making the Sign of the Crofs on himlelf,
he ilgniiies that he gives the Abfolution by
Viraie of Chrift's facred Crofs and Paflion ;
but here you are to obferve, that this Ab-
folution is net facramental as that given in
the Sacrament of Penance: It is only fa-
cerdotal or deprecatory, and by way of
Praver or Impetration, which may be the
more available as given by thePrieft, who,
according to S.. Pauly is the Minirter of
Chriil:, and a Difpenfer of the Myileries of
God, and therefore all Perfons ought to
bow their Heads, and with great Humility
receive it, figning themfclves with the Sign
of the Crofs, as the Prieft does when he
gives it. A.fter which he fays f .me ejacula-
torv Prayers, reciting fome Verfes of the
Pfalms, expreiTmg his Confidence in God's
Mercy and Goodnefs, with which he pre-
fumes to go to the Altar. After this he fays,
Dcminus Vokifrum. Our Lord he nvith you ',
to which the Clerk anfwers, Et cum Spiritu
tuo. And ^oAth thy Spirit. Then the Prieil
fays, Oremus. Let us pray ; as if he would
fay ; as the [.ord is with us, and we hope
has fhewn his Mercy and Goodnefs in the
Pardon of our Sins, let us join in Prayer,
with Confidence and Belief, that whatever
v>/e aik, we Ihall obtain, by \in\xe. of this
Sacrifice.
Thcot.
On the M A S S, 39
Theof. Give me Leave to interrupt you-
I take Notice that Dominus P'cii/ciim, and
Orernus^ frequently occur in the Mafs, teil
me, Theophilusy why it is ufed fo often ?
Thecph. This Salutation, as it may be
called, is ufedhy the Priell: in all the divine
Offices of the Church, and in all his fiicer-
dotal Functions. In the Ma/sy frequently,
to raife our x''\ttention to the Myfteries
thereof; to put us in Mind that he is with
us in a more peculiar Manner, as being
truly and really prefent on the Altar. It
likewife imports the mutual Wiflies of
Prieft and People, that one may devoutly
celebrate, -and the other devoutly hear
Mufsy and when the People, or the Clerk
for them, anfwers ; And wjith thy Spirit, it
is to exprefs the Unity of the Prieft and
People, joining in holy Prayers andDefires.
Hence St. Chryfojlome fays : Therefore ^jje
falute one another in the Holy Myfteries ^ thtit
being many, ive may be made as one. When
the Prieft thus falutes us, Jefiring us to ac-
company him, we ought to join our Inten-
tions and Defires with him, devoutly an-
fwering, Et cum Spiritu tuo.
Theot. Why does he fay after this, Oremus,
Let us pray ?
Theoph. He fays it as correfpondent to
his Dominus Vobifcumy and to fignify the
End for which he falutes the People, that
is, to pray with him and for him. The
Prieft having thus prepared himfelf, by an
hum-
^9 On the M J S S.
humble Confeffion of his Sins, and begged
the Prayers of the People, goes up to the
Altar, and devoutly kifTing it, with great
Humility, in a fhort devout Prayer, begs
of God to make him worthy to enter the
Holy of Holies. Here it may be obferved,
that the Prieft feveral Times kifies fhe Al-
tar in Time of Mafs, the Signincation of
which Kifs is varioufly given by Liturgical
Writers. Some fay, this kifling the Altar
figni£es that Kifs of Peace and Reconcilia-
tion which Chriil ofiered to the Jews, by
his facred Palfion. Others, that it repre-
fents the Union of Chrift with his Church.
According to fome, it denotes our Recon-
ciliation to God, by the Incarnation of his
Son, completed by Chrift's facrificing him-
felf upon the Altar of his Crofs. After
this follows the Intrdty or, the Beginning
of the Mafs. An Explication cf vhich,
fhall, if you pleaie, be the Subjed of our
next Conference.
TheoT. With all my Heart. Adieu, till
I have the Pleafurc of feeing you again.
D I A-
On the MASS. 41
DIALOGUE VI,
On the M A S S.
Thophilus. f^ OOD Morning to you,
VJT Theotime ; this Vifit is
earlier than ufual, I am glad to fee you,
but may I afk the Rcafon of your coming
fo foon in the Morning ?
T'heot. I hope my early coming will be
no Inconvenience to you, and my great
Defire of purfuing our Converfation on the
Subject we began with, muft plead my Ex-
cufe for the Freedom I take.
Theoph. No Apology for that is necef-
fary. I am equally ready and willing to
comply with your Defires. I will now,
therefore, proceed, and refume our Confe-
rence with confidering the Introity which,
properly fpeaking, is the Beginning of the
Mafs, as all which preceded, or went be-
fore, was only preparatory to it. L is
therefore called the Introity or the Entrance
on the great and holy Sacnfice, in faying
of which, the Priell iigns himfclf with the
Sign of the Crofs, thereby making a Pro-
feffion of his l'>ith, and to fignify, that
what he is to d«-), is to be done in Virtue
of Chrill's Death and Psfnon. In the Mid-
dle of the Intrcit is faid, GUria Patri,
(akrj
42 On the M A ^ S.
Ghry he ta flu Father^ kc. "~ "»n A£l of
Praife and 1 hankf^iving ; - . ."" "-?£»■ u^vf-
tery of Chru'c's Ihcarna'-^r. 1 1 is .hj.rcit
may Kkewile be conr.cerea as reprei'r'.it^'rg
the earreT: Wiiles and Defires of the ji-
tient Patriarchs ::nd Prophets, cxpecii; g
the cominc- cf the prcmiftd Mcfi'ah, cr
holy Cre of J/rceU and to e^prcfs thli the
more, the Chuich imnxdiateiy adds the
Kyri: Elfifon^ whcie often Kepeutlcn yzrf
fitly rer-efents their cortinual Priyer, ib
freci'cnr'v mentioned in he.'/ SCiiDture.
Toect. Whai) means the A3r;> Euifcn, and
why 1 : often repeated ?
Thecfk, 7 he Words c-t Creel, and fig-
nify, or are the fame as Lordha've Mercy on
us. Chi'.Jle Eieifon, is ClriJ} ha^oe Mercy en
us. 1 lie Greeks ufe only Kyr:e Eleijcn, but
that very frequently in their Liturgy, in
foG;e Parts twelve, and in feme fixtcen
Times together. In the l.aitn Church, by
a Decree of St. Gregory the Great Pope,
it is repeated nine 1 imes, viz. thrice Kyrie
Eleljnn, then threeTin.es ChriJceEleijcny and
again thjice Kyrie Eleijon. This Repe-ridon
has the Sanction of the holy Gofpel, in
the Perfons cf the Blind Man, the CaracH-
iuWon<a.ri, z.nd the poor Leper?, v;ho re-
peatedly cried f-nt, Lord ha'vt Merry on us,
Sen cf David ha^oe.Merey .7 us. By thefe
Kyrie Eleij ens, is alfo re' : ' ^nted the con-
tinu?! Prayers of the C -- u iii Pthalf of
her Chiiditn, daily U7i;ig oat for them,
UrJ
On ih MASS. 45
Lord have Mercy on us. Chrtjl ha^e Mercy
cii ui ; for will-cut thy Meixy and Godrefa
they will be drowned in the Waters of
lrac,uity, and perifh. In thefe Petitions
the' Clerk, in the 'Name of the People,
and the People joining with him, and the
'Priell, fay the fame devout and efiicccious
Prayer. Lord ha-ve Mercy en us, Chrift
hu've Mercy on us. But the Cierk only re-
peats them aloud, the People foftly to them-
felves.
Theot. I am perfeflly fatisfied with what
you have faid, r.nd, as I obfcrve the Glorm
in Exceljts fojiow?, tell me now what it fig-
nines, and why here faid.
ThFoph. It is called the angelical Hymn,
or Hymn of the Angels, being a Gong
which the An^ls fina pt the Rirth o^ our
Saviour, as St. /.a/? in his Gcfpel declares,
faying. And fudcbniy there ivas n/ji'h the Aff
gel a Multitude of the L'.ea'venly HoJ}, fraijivg
Gcd and faying, GUry he to God in the His^h'
efy and on Earth Pr.ac: to Men rf good JViU.
Luke^ c. ii. The remr-ininf^ Pj.rt of this
Hymn was added by the Church, and the
whole contains admirable Ai^s of Praife,
Thankfgivinp-, Adx.ration and Supplicati-
ons, hor the Excellency of it, thofe who
undedland Latin, will do we'l to fay it
with thePriert. Oth-rs mav far it in Fng-
lijhy as being f 7II rf Undion and Devo-
tion. It reprcfents to us the Nativity of
Jefns Chrift, in Hoiiour of which great
Mvf-
44 On the M J S S.
MyHery we fing or fay this Hymn of
Praife and Thankfgivin^, and here v. e rr-zy
obferve, hew very fitly the Church has
ordered it to be faid in this Place, lor on
this Myftery of the Incarnaaon and tirth of
our Saviour, all the others ef his Life,
Pafiion, Death, RefurrefLion, and Afcen-
fion depend ; becaufe the Belief of them
neceflarily fuppofes the B^rth and Coming
of the true Meiuah, and he who believes
this, can have no rational Doubt of tne
Reft, nor can any Chriilian ferioufiy re-
£e(5l en this Myftery, the Manner of the
Incarnation, the Angels fmging and re-
joicing at Chrift's Birth, but he maft find
in himfelf fome interiour Motions cf Piety
and Devotion.
T/:>ect. You are right, but go on and tell
me what the Prieft does after he has faid the
Gloria in Exceljjs.
Theoph He kiffes the Altar in Token of
that Peace which is given to us by Chrift's
Nativity, and in Reverence to the Altar on
which Chrift is to be immolated in this Sacri-
fice. He then turns to the People, fainting
them with Dojnimu V obi J cum, the Lord ben.viih
yo24, inviting them to join with him in the
Prayers he is abou- to fay for them ; for this
End he turns to the Miifal, and bids us at-
teiid, faying Orcmus, Or, Let us pray \ come
and join with me, that is, with the Cturch,
in wnc fe Name the Prayers are made ; from
^.ence it follows, ti.at all prefent ihould
On the MASS. 45
in Heart and AWcdAcn, with Fervour and
Devotion, join 1^•ith tJie i^rieil in io holy and
powerful a Sacrifice, orrcred up by God's
Miniiter in the Name of the Church, which
certainly , is more meritorious and more
pleafing to God than any private Prayers.
Thcot. What are theie Jr'rayers, and why
are they called CclUas ?
Theoph. The Prayers are various Petiti-
ons and Requefts made to God, according
to what St. Paul advifes, that firft of all
Things, let Supplications^ Prayers, Petitions ^
and Thankfgiuings be made for all Men. Heb,
c. iii. In thefe Prayers the Church fome-
times makes Supplications to be delivered
from Evils, as in Time of Perfecution, or
other Affliilions. Sometimes (lie prays for
fpiritual Bleifings, and even temporal Be-
nefits, as for feafonahle Weather, againll
Peftilence, in Time of Famine, or in other
temporal Exigencies. Sometimes fhe puts
up devout Petitions for particular Favours,
for the Converlion of Sinners, or of thofe
who go aftray. At other Times, to return
Thanks for Benefits received, and whoever
confiders it, will admire the CEconomy of
God's Church, thus to couch in a few
Words, whatever the Faithful may afk of
God, for though the Prayers are ihort,
they are full in Subltance and Devotion,
and as the principal Thing intended here
is to offer Sacrifice to God, it fuifices that
the Church exprcffcs her Intention by thefe
Prayers,
46 On the M A S S.
Prayers, in a few Words, in Order to the
Applic^aion of this, or that Mafs, to fuch
or iuch Ends. So that although ihe Pray-
ers may be ihort in Words, yet they \irtu-
ally extend themfelves to the whole Sacri-
fice of the Mafs, having a Correfpondence
with the Churches Intention, to obtain by
Virtue of this Sacrifice, what the Prieft or
People prcfent do intend by this Mafs.
Theie Prayers are called CoUe^Sy as be-,
ing the collected Prayers, Vows, and De- •
fires of all prefent, which the Prieit unites'
with his, including in his Prayer the Peti-
tions and Defires of all, and are faid over
them, or for them, collected or affembied
together. It may aifo be faid, that they
are called ColUds^ as Prayers colleded aiid
accommodated by the Church to the difrer-
cnt Times, Feftivah, and Seafcns of the
Year. Here you may obferve that thefe
Colkifls end either exprefsly with thcfe
Words : Through cur Lord J ejus Chrijl, l^c.
or with others importing the fame. On
which Pope Innocent the lUd. fays : We end
cur CcUeii through the Lord J ejus Chrijfy for
twe implore the Father'' s Help and Succour for
the Looje of his Sen : For Chrift himfelf has
faid; Amen, Ameny Ifayuntoycuyifyouajk
the. Father any Thing in my Namey he -ivill
gi<De it to you. St. Jchny c. iv. Ail we have
to do is to join our Intentions, and offer up
our Prayers, in Union v.ith the Prayers of
the Prieft; for, as Durandus notes, the
Prieft
On the AI J S S, 47
PrieiSt alone fays the Prayer, while thofe
who are prefent are filent, and pray only
in Sp'rit, thereby to attend and join their
Hearts, that they may juilly fay, Amen,
You are further to confider, that thefe
Prayers are not private, but publick, and
common to all, though performed and pre-
fented by the Prielt, who makes them in
the Church's Name, and therefore thofe,
who are ignorant of the Words, yet, ge-
nerally knowiftg the Conclufion, can, if
they attend, anfwer Aniens as well as the
Learned.
Theot. Thus far I underHand you per-
fedlly well. Let us now confider the Eptjiky
Gradual^ Trad., Profey or Sequence, and
the Gofpel, what they mean, and why
Read. ^
I'heoph. The Holy Scriptures are not
rmproperly faid to be an Epifiky for the
facred Books of it are as Epijilcs, or mifTive
Letters fent from God, as TelHmonies of
his facred Will, to Mankind for their Sal-
vation, by teaching us the Way to Heaven,
and how to pleafe and ferve his divine
Majefty. It may alfo be faid, that they
are fo called from their being generally
taken from the Epiflles of Sc. FauU and
other Apoilles. The Epiille is always read
before the Gofpel, that as the OldTella-
xnent preceded the New, we may by atten-
tive hearing them, be difp fed for hearing
the Gofpel, and that the Excellency of
the
48 On the M J S S,
the Gofpel may be better known. The
Myftical Signification of the Epifdes is to
put us in Mind cf the written Law, which
went before that of Grace, or of the
Preaching of St. JgIh Baptifiy before the
Preaching of our Saviour, or the Labours
of the Apoilles, in converting the Gentiles,
In which we may confider our Vocation to
the Light of Faith, and give Thanks to
God, as the Apoftle fays, for fending his
Prophets, Apoitles, and their Succelfurs,
to teach us the Way of Salvation, and for
that, with grateful Hearts, at the End of
the Epiille to fay, Deo Gratiasy Thanks be
to God. Which Exprefiion St. Augiijline did
fo highly Efteem as to fay ; " What better
** Thing can we bear in Mind, or fpeak
** with the Mouth, or exprefs with the
** Pen, than Deo Gratias? Nothing can
** be faid mere briefly, nor heard more
** joyfully. Nothing underitood p-reatcr,
*' or more profitable than Deo Gratias y
*' thanks be to God, who has enriched us
" with the true Faith of Jefus Chriil."
Thect. You fay the Epiftle is read for the
Inlirudtion of the People, why then is it
read in Latins which every one does
not underitand, and not in the Vulgar
Tongue ?
Theoph. I will give you the Reafon. The
Church defires, and would have a perfetft
Uniformity in her Liturgy, or publick Ser-
vice, obfervcd ^\Qvy where, and to avoid
any
On the M JI S S, 49
any Variations or Interpolations in it : As
for the Inftruftion of the People, thofe who
underftand Latrn may piouily attend to the
Contents of them ; thofe who do not, and
can read, may find them in their own Lan-
guage, in Books containing the Epijrles
and Go/pels for the whole Year ; and may,
as many do, r_ead them to themfelves at
Mafs, while the Prieft reads them at the
Altar ; and for every one it will be fufR-
cient, that they know by the Epifile the
Vocation they have had from God to the
true Faith and Knowledge of his holy Will.
Let us give Thanks for fo great a Benefit,
and purpofe, by the Afliftance of his Grace,
to perfevere i*i the Obfervance of his holy
Law, and to endeavour daily to make a
Progrefs from one Degree of Virtue to ano-
ther, intimated by the Gradual which fol-
lows the Epiftle.
Theot. You muft now then give mc an
Explication of the Gradual^ Sec.
Thtoph. Willingly. The Gradual is, for
the moft Part, one or two Verfes out of the
Pfalms, agreeable to the Office of the Day,
which are faid or fung by tlie Clioir in fo-
lemn Mafles, between the Epijlle and Gof-
pel; and may be properly called as a Re-
fponfory, or Anfwer to the Epiftle \ for ge-
nerally it has a Correfpondence to the Sub-
ject of the Epijile. According to Authors,
who write upon Church Offices, it has va-
rious Signifigations. The moft ^afy and
D na*
50 Oi the MASS.
natural is to fignify the Afcent we ought to
ir.ake, cr going up by Degrees from cne
Virtue to another. It may alfo put us in
Mind f the Gradation to be made from the
Dodrine cf the Prophets and Apoitles to
that of Jefus Chrill. As a Rejponjory, it
fgniiies that we ought, in Word and \\'ork»
to correfpcnd to thofe Things which are
propounded to us in the Epijile.- .
Thsot. Pray what means Alleluja, inter-
mixed with the Gradual ?
Theoph. Alkhija is a Hebreiv Word, fig-
r.ifying Praife, and not only Praife fimply,
but Praife with Joy and Gladnefs, more
than can be exprefied by the Voice. St.
AuguiHne fays, That no Chrijlianis ig-norant
that Allcluja is a Voice of Praife: As it is a
facred raylHcah V/ord, the Church mili-
tant on Earth ufes it in Imitation of the
Church triumphant in Heaven, where God
is praifed with Joy and Jubilation and
finging AUeluja, as we may learn from
^'chiasy ch. 13. and ^/cr. ch. 19. Hence
the Greeks^ Chaldeans^ Syriacs, and Arabics,
as well as the Latins, retain it. St. ferom^y
and other Interpreters feldom tranflate
it, but leave it as they find it in the He-
breiv. It is ufed by the Churcii in the
Mafs, to manifell the Joy we have in the
folemn Myileries. In Eajier Time it is re-
doubled, for Joy of the glorious Refurrec-
tion of Jefus Chrift ; but from Septuagejima
io Eaffery and at fome other Times, fhe
omits
On th M J S S. 51
•mits it, and reads what is called the Trad
in Place of it.
This Traft confifls of certain Verfes of
the Pfalms ; and is called the Trad, for
that in folemn MafTes it is fung very lei-
furely, with protra6ling the Words and
Syllables, and rcprefents the M.ourniag and
Sighs which are fuitable to Times of Pe-
nance. It may, according to feme, not
iinuily fignify the languilhing Dcfires of
devout Souls, earnellly wiiliing for and
fighing after the Joys of Heaven.
Theot., A Word or two now, if yoa
pleafe, concerning the Profe or Sequence.
Teoph. The Sequence is fometimes added
to the Gradual, and is a Continuation of
the preceding Joy or Praife. The Church
«ifes three principal ones, to wit, on the
Feftivals of Eajie-y IVhitfuntidey and Corpus
Chrifii. The two firft are very antient, and
the Third was made by St. Thomas of
Aquine. Befides thefe^ there arc two others,
one in the Mafs of the holy Name of Jefus,
Laudo nomen Sal-vat or is ; one in ihe Mafs
of the Dolours of our blcfled Lady, Stahaf
Mater, Sometimes in Mafies for the Dead
a Sequence is added to the Trad conform-
able to it, very exprcfnve of the Sentiments
we may fuppofe the fuifcring Souls in Pur-
gat >ry have, and of what every Chriftian
ought to have in regard of Death and the
Uli Judgment. Thia mav fuflice at pre font.
D 2 The
52 On the M J S S.
The Go/pel and the Creed will afford fuiH-
cient Matter for our next Converfation.
T/j::ot. I'm content; and with due Thanks
for what I have learned from you, will
wait upon you again in a few Days.
DIALOGUE VII.
0^I the MASS.
Theotime. XT' OU fee, Teophihis, I am as
j[ good as my ^Vord. I come
to pay you another Vifit, and on the fame
.Recount which has made me hitherto fo
troublefome to you.
Theoph. Don't think, my Friend, you
are troublefome; fit down, and without
any further Preamble, let us refume our
Difcourfe, and begin where we, lall time,
left off. It is the Go/pel and Creed we are
DOW to conficer.
Theot. I Ihall attend with Pleafure, not
doubting but I fhall receive great Edifica-
tion and ufeful Inllruflions from what you
fay on this Head. What means the Go/pel?
Theoph. The Go/pel is fome Part of -the
holy Scripture, taken from the holy Evan-
gelifts, and in Latin is fliled E'vangeliumt
which fignifies good Ty dings. In EngUJh we
call
On the MASS, 53
call it Go/pel, as God's Spell, that is,
God's Word or Letter fent to uj from thefe
Evangelifts. They are ufed by the Church
according to the diiTcrent Times ^nd Fcf-
ti\'als, and ihevv the Correfpondence cf the
Qc/pd with the Prophets, reprefentcd by the
Epijiles ; or it may be thus underOood, ac-
cording to "bt. Denis : *' After the Reading
" cf the ancient Law, the New Tcftaireii:
*' is read, as declaring that the Old Tef-
** tament did foretell the Divine Works ^i
** Jefus Chriil, but the New Teflament ac-
*' complifhes them, that is, declaring them
** to have been done." Lib. Eccl. Hier.
c. 3.
Theot. On what Account is the Go/pel
read at Mafs ?
Theoph. The Church ordains fome part
of the holy Go/pel to be daily read at Mafs,
out of Reverence to Chrifi's facred Words,
and for our Inftrudion, to ftrengthen our
Faith, to animate our Hope, and to in-
flame our Hearts with divine Love ;
that fo we may be the better difpofed to
celebrate the facred PafTion of Chrift in thefe
holy Myfteries. St. Augujiine tells us,
that among all the Di'vine Authorities in the
holy Texty the Go/pel does mojl ex cell. To
Lear the Gofpel is to hear the Voice of
Chrift, and we ought to bear as much Reve-
rence to it as if we were hearing Chrift him*
felf fpeaking to us ; and that fuch is the
latent of \£» Church appears from the Ce-
3 3 2;emonic«
54 0;i the MASS.
remonies with v.hich itic orders it to be
reid. y
Thest. Be plcafed to tell me thofe Cere-
monies and explain them to me.
Thecph. In tlie nrf: Place you are to ob-
ferve, 'that the MiJ^hU or WiSi Bn')k, is
rcmcved from the right Side <^\ th" Altar
to th^. left to fifrnify that Jc-fus Chrill came
to call r.ot only the Jull but Sinners 'Ah.
The richr Side repreienting the Jun, rs the
left does Sinr-ers. It alTo iignifies the Tran-
fiticn f f the Goipel rrom the Jews who re-
jevStcd it, to the Gentiles who readily em-
braced it, according to what we read in the
AJIs of the Apojlles^ where St. Paul faid,
Tc you, that is, to the Jews, it hebcved us
f.rp to fpeak the Word of Gcd ; hut hecaufi
you rejcii it, behold cvr tarn to the Gsntihs,
A(5ls, ch. 13. Secondly, we may take
Notice of the Humility and Devo.ion with
which the Prieil prepares himfelf to read
the Gofpel. Going to the Middle of the
Altar he devoutly prav?, that with a clean
rieart he may worthily and competently
denounce it. When come to the Book, he
folemnly pronounces Dcmrnus Vohifcum,
The Lord be ^ith you I to pive us Notice,
that he is about to read the Words of ChrifV,
and to move cur Attention, as by his Word
our Lord is with us, to make us docile and
atrentive to the glad Tydings of SaU-ation,
bronght to us by the Gcfpel : For cur further
Inftrudion lie names tiie Evangeiiil from
whence
i
On the M ASS. 55
whence the C-y^elib taken, and in naming;
it figns ihe Book with the Sign of the Crcll,
to ; -.niify that the o;reat V < -k cf oar Re-
^piiipticn was ace ■mpliflieJ by the M/i^ery
ot the Crols, or l,:.crevi PafTion of Jtius
Chrift. _ ^ -
T/jeof. But, why doe? the Prieft fign him-
felf on the Forehead, Mouth and Erealt ?
V/hat can that fignifr ?
Theoph. This is not done without iignifi-
cant Imlruclicn. He imprints the Sign of
the Crofs on his Ff rehead, to fhew that h^
is not afhanied to profcfs the GofpeU and
would have all to know that he is a Ser-
vant of Jefus Chrift, and a Lover of the
Crofs. He figns his Mcuth a:;d Lips, to
teftify his Readinefs, openly to declare and
denounce the facred Truths cf the Gofpely
and then makes the Sign of the Crofs on
his Breaft, as declaratory that what he pno-
fefTes with his Mouth, he iincerely and en-r
tirely believes in his Heart. While ha
reads the Gofpel he ilands reverently be-
fore the Bock, v-'ith his Hands joined,
bowing his Head in tiie Beginning, and at
the End, and at the holy Name cf Jefus.
V/hen he has read the Gofpel he kiflcs^p
Book, in Reverence to Gcd's Word, and
in a (hort Prayer begs that the Evangelical
V/crd may have a due }L1c^ on his Heart,
and prove Seed fown upon gf^od Ground.
Thcot. \ have anotht. Qvieition to aik re-
D 4. l.itivj
56 On the M J S S.
lative to the Go/pel; Why do the People
frand up at reading it ?
Yhccph. They ftand at the Gofpel out of
Reverence to God's holy Word, and to ex-
prefs their Attention to it, for this they an-
fvver the Dcminus Vohifcum with Et cum Spi-
riiu tuDy and ^Muh thy Spirit ; and when the
Prieft fays, Sequentia Sandi E'vavgelii^ the
Sequence of the hcly Go/pel^ they make a Re-
verence, by bowing their Heads towards the
Altar, and with a grateful Acclamation
fay, Glcria tibi DcminCy Glory he to thee^ O
Lcrdy figning themfelves with the Sign of
the Crofs, as the Priell does, and for the
fame Confideration, all which the People
may apply to themfelves, and are likewife
to bow at the hcly Name of Jefus. The
Friefl having nniihed the Gofpel, the Peo-
ple fay, LoMS tihi Chrijle, Frc.ije he to thee,
O Chri/y giving Thanks to Jefus Chrill:,
for having revealed this his Word to us,
and as in the Beginning, fo at the End
they make the Sign of the Crofs, to exprefs
their Willi ngnefs to perform, what has been
declared to them. As to reading the Gos-
pel with the Prieft, what I have fiid about
reading the Epijiky is to be applied to the
G?fpel
Thect. I underftandyou well : The Creed
follows the Gcjpel'y go on therefore, and
explain that tom.e.
Thecph. The Creed is fo called from the
lirll Word of it in Latin, Credo, which fig-
On the MASS. 57
nlfies, I believe. Hence it b often called
the BeLef. It is alfo ftiled the Symbol cf
Faitby which we here make publick Pro-
fefTion of. Optatiis calls it, Jn univirfal
CharaSler of our Faith ; whereby, as St.
Ambrpfe fays, We are kno-ivn to be Catholics ;
and St. Leo calls it a brief and per fed Con-
feJJio)i of our Faith y which is figned by fo
many Sentences of the twelve Apoftles, and
is fo divinely compofed, as by it alone all
Herefies may be confuted. If you afk me
why it is faid in Mafs ? I anfwer, to give
the Faithful an Opportunity of making a
publick Declaration of their Catholick
faith, as expre/Ted in the ninth Article, /
believe GnCy Holy^ Cathclicy and Apojiolic
Church. We may further obferve, that as
the Gofpel is a Code^ or Body of Chrift's
Law, the Creed is a Declaration of our Af-
fent thereto, or our Acceptance of the
Doilrinc of Chrift, delivered in the Gof-
pel. Durandusy a learned Writer on the
Church Kubricks, fays, " The Creed aptly
" follows the Gofpel, to fhew we receive
** the Evangelical Word, or Preaching,
** which we manifefl by EfFeft. The Sym-
** bol after the Gofpel, Faith after Preach-
** ing, according to what St. John fays,
" relative to Jeius Chrift : when he had
*' fpoke thofe Words, many belie^vedin him.^*
St. Jobny c. viii.
Theot, Is. kneeling or (landing the moft
D 5 proper
S% On the M J S S.
proper Poflure, while the Pricft fays the
Creed P
Tbeoph. Yo'j may do either one or the
other, as your Devotion inclines you. In
my Opinicn, Handing feems to be the moil
proper Pof.ure, as it fhe-.vs a Promptitude
and Readinefs q{ Mind, to fupport and
maintain the Catholick Faith we profefs,
v/hich m .y be iaid myfiically to be com-
mended to us by St.' Fazd^ faying ; ^to.nd
xe therefore, ha-jing your Loins girded in
Truth : that is, fland conilant in the Faith,
in Oppoiition to all Heresies, believing^
with all Integrity of Fleart, whatever God,
by his Church, prcpofes to you, and let
your Life correfpond thereto by ChriiHan
and fuitable Practice, walking before God
and Man, according to the Dodrine of the
Gofpel you have been taught.
Theot. Why does the Prieft kneel at thofc
Words : Homofaaus eji ?
Theoph. Not only the Prieft, as Gavant
in his Commentaries on the Rubricks fays,
but all v.'ho are prefent are to kneel at
thofe Words, as well as at Verhum caro fac-
tum ef, the IVord is made Flefk, both figni-
fying the fame Thing, the Incarnation of
the Son of God, or ChriiVs being made
Man for us. The Words being fo full of
Majelly and Reverence, exprefling the in-
finite Condefcenfion of the Deity to our
Humanity, juftly requires, whenever men-
»oned in thefe Words, that every one
fhould
On the MAS S. 51J
ihould with the greatcH Humility bead
their Knees, and ail the Powers of their
Souls, in a grateful Acknowledgment of fo
great a Grace and Favour.
T6cof. I obferve that the Prieft, at the
End of the Creed figns himfelf. Why does
he do that ?
Theoph. As well to arm himfelf againil
the Devil, who, by his SuggeiHrns, feeks
to make us ftagger in our Faith, as alfo to
feal this Faith in his Hejirt and Mind, and
to fhew, that for the ProfelTion of this
Faith he is ready to die with Jefus Chriil
on the Crofs. This is very iitly done at
thofe Word^s., Vitam eteniam^ Life e-verlaji-
ifig, which by the Crofs and Palfion cf our
Saviour, he, and all of us hope to obtain.
Lai^ly, he iinifhes with faying Ameriy in his
own, and in the Name of all who are pre-
fent, thereby ratifying and confirming the
ProfefTion before made, as if he fliould fay,
I do certainly, and without any Doubt or
Hefitation, believe all and every Article cf
this Creeds to be moil true, moll certain,
and infallible, fince Chrill, who is A?ncn^
the faithful and true Witnefs, has revealed
and teflified it. With the Pricfl, the Peo-
ple fhould join themfe'Ives, filently and de-
voutly faying Amen,
Theot. By your Servant's delivering to
you that Packet, I prefume you may have
feme Bufmefs to difpatch ; will not there -
ore detain you from it; fhall be glad to
know
()0 On the MASS,
know when I may come to you again, t#
carry on this jnftru(^ive Converfation.
Theoph. In two or three Days I ihall be
at Leifure, and be glad, as I am at all
Times, to fee Theotime.
The^t, You are very obliging, at prefent
farewell.
DIALOGUE VIII.
On the M A Z S,
^heophilus. f^^ OOD Morrow, Theotime,
VJT I hope I fee you well ; I
am ready for you, and at Leifure to con-
tinue our Converfation about the Holy
Mafs.
Theot, You are truly kind, and with
Pleafure I fhall hear you. The Offertory y I
believe, is the next Part of the Mafs to be
confidered, and therefore, firft tell me what
the Offertory means.
Theoph. This is, properly fpeaking, the
firft Part of the Sacrifice, as all that went
before was only preparatory to it, which
is the aftual Oblation of what is to be of-
fered in this Sacrifice. The Prieft, before
he begins it, falutes the People with Do-,
minus Vobifcumy defiling that the Lord may
bt
On the M A S S. 6i
be with them, and enable them to join
with him, the Prieft, with all the Devotion
and Reverence due to (o great a Sacrifice ;
turning then to the Altar, he fays, Oremus,
Let us pray J admonifhing all prefent to lay
afide all other Thoughts, and feriouHy to
attend to the Aftions of the Prieft, during
the Celebration of the Holy Myfteries.
After this he recites what in the Miflal is
called Offcrtorium^ and is generally fome
Sentence out of the Pfalms, and reprefents
the Hymn our bleffed Saviour faid before
he went to Mount Olivet, where he made his
iirft Oblation. Then follows the Oblatioitt
which is principally intended in the Mafs,
and is one of the chiefell At^ion^ or Func-
tions joi the Priefthood, according to that
of St. Paul; £-very High Prieft taken from
men, is appointed for Men, in thofe Things
IV hie h appertain to God, that he may offer
Gifts and Sacrifices for Sin. Heb. c. v. which
in this Place fignifies the Aftion of the
Prieft, now beginning to offer Sacrifice to
^God, wherein he offers Bread and Wine,
according to Chrift's Inftitution, in Order
to the Confecration of it.
Theot. To whom, and for whom does the
Prieft make this Oblation }
Theoph. In this Place he offers the whole
Subftance and A6\ion of the Mafs to God
tl^p Father, for the whole World. For
himfelf, that God would be pleafed to take
away his Sins ; for alipr^iejpt at this Sa-
crifice
6l On t^e M A S S.
crifice, who more particularly partake of
it, then for all the Faithful, living and
dead, .and laldy, prays that this 0Llatic7i
may be proHtable to him and them, to the
Health and Comfort of their Souls ; and
this he does in the Oblation of the Hoft,
and in that cf the Chalice.
Thecf. I obferve he makes an Oblation
of the Hoft and of the Chalice feparately.
Why that?
Theoph. In this the Church follows the
Example of our ble^Ted Saviour, who firll
took ij read and then Wine ; now, though
each of them do reprefent the fame Body
and Blood of Chrifr, yet, as the Species
are different, and have different Acts of
Confecration, fo they have a different Ob-
lation. Here we are to note, with Du-
randusy although there be two Species, yet
not two Sacrifices; for the Unity of the
Word of Chrill: makes the Unity of the
Sacrifice. Thefe two Oblations, therefore,
make but one total Oblation of one Thing,
thereby fignified, namely, Jefus Chrift,
who gave his Body and Blood under two
Species, for the more complete Significa-
tion of his PafTion, where his Blood was
feparated from his Body. This Aflion of
Oblation may here be confidered likewife
as a Reprefentation of that Preparation the
Difciples made for the lafl Supper, as it i%
a preparatory Difpofition to the A61 of
Confecration, and myftically i^prefents the
Ob-
On the MASS. 65
ObLitJon which Chriit made of himrelf to
his Father, in the Garden of Geibjarmm.
Thcct. In this Oblation of the Hoft and
Chalice, I take Notice the Pricft ufes fcve-
ral Ceremonies. Be fo good as to explain
the Signii^cation of them.
Tbsopb. Willingly. As this Oblation rc-
prefents myftically the Oblation which
Chrill made of himfelf in the Garden, we
may confider in thefe Ceremonies the vari-
ous Circumilanccs of what our Bleffed Sa-
viour then and there did. Firft, afte^: the
Olfertory, the Prieil takes the Veil off the
Chalice, iignifying thereby Chriil's going,
into the Garden, there beginning plainly
to difcover his PaiTion to the Difciples,
which before he had but obfcurely inti-
mated to them. Secondly, by removing
the Chalice and Patten from the Corporal,
is reprefented the Separation of Chriil from
his Difciples, in order to difpofe himfelf
for his Sufferings, and to make an Obla-
tion thereof to his divine Father. Thirdly,
the Prieil taking the Hoft and Patten, de-
notes Chriil's leparating himfelf from St.
Peter, St. James, and St. John, whom h«
had taken from the other Apollles, when
he entered into the Garden.
Theot. Why is the Hoil, or Bread, here
offered in a round Form, and why is it un-
leavened Bread ?
Theoph. As to the Subftance of the Sa-
crament, it is of no Importance what Form .
it
64 On the M J S S.
it is in, provided it be true Wheaten Bread.
This round Form is not ufed in the Eaftern,
but in the Latin Church. The Reafons
afiigned for its being round, are, ift. To
denote to us that Chrift is Alpha, and
Omega, the Beginning and End of all created
Things, yet in himfelf, without Beginning
or End, as the round Form reprefents. 2d.
This Form is moil perfeft and excellent of
all Forms, and moft proper for the moft ex-
cellent of all Sacraments. You may ob-
ferve that the Bread, or Koft, is made very
thin, by which it may be feen, there is no
Mixture, that it is pure Bread, and of
clean corn. If it was made thicker, feme*
thing might mingle therein, not capable
of Confecration, and not becoming fo great
and holy a Sacramejit. Here, in this you
may take Notice of the great Care of the
Church, that no Crums or Particles of the
Hoft fhould be fcattered, or let fall on the
Altar or Ground, which might eafily hap-
pen in other Forms of Bread ; and for the
fame Reafon, the Wine is confecrated in a
fmall Quantity, to prevent any EfFufion of
it out of the Chalice. As for the Hoft be-
ing made of unleavened Bread, it is not
abfolutely necefiary, for in the Greek Church
they ufe leavened Bread. Either are fuffi-
cient Matter for Confecration. In the
Weft em Parts they always did ufe Azyme^
or unleavened Bread, as Chrjft did at his
lail Supper. According to Duratuius, the
Church
On the M J S S, 65
Church received this Riie from St. Peur
and St. Paul; and, as St. Epiphamiu &{-
firms, it was always the Cuilom of the
Church.
Tirof. Have you any Thing further to
add concerning thefe Ceremonies ?
Theoph. \es: The Priefl: having made
the Oblation, with the Hoft and Patten he
makes the Sign of the Crofs, to lignify that
the Oblation has its Elxed from the Crofs and
Paflion of Jefus Chrift, which he volunta-
' rily accepted for our Redemption. This
done, the Prieil lays down the Hofl: on the
Corporal, reprefenting thereby, our Savi-
our's proftrating himfelf with SubmiiHon
to his heavenly Father's Will, offering his
Body to be facrificed on the Crofs ; in like
Manner the Prieft lays down the Hoft, as
Matter ordained for the Sacrifice of the
Mafs. Laftly, he puts, or hides the Patten
under the Corporal, which denotes th«
Difciples leaving their divine Mailer to
the Power of his Enemies, while they fled
away and hid themfelves. A little Part of
the Patten remains uncovered, which re-
prefents our Bleflcd Lady and St. John the
Evangelift, who did not leave Jefus Chrifl,
but continued with him, even to the Crofs,
Thefe Ceremonies duly attended to, will
greatly help to more our Souls to Devotion,
and to a ferious Attention to thje holy Myf*
teries enfuing.
66 On the M A S S.
• Ther.t. T agree with yu in this, let t
new cou- iv ^-z.i is ccr.e in* the Cbiutic,
of the Chaii.
Thcc'fh. The £r\z^< takes the Chalice, to
prep?- .:ie Wine f -r the other CblaLion-
b) '•■ r^Rting or.r Saviour's acce^rt-
ino; the s^..:-.ce cf his PiiM'-n, when he
faid i I'i,: as £ ivzli, hut eu th^u Tvilt : St.
Mark, c.xiv. and tht-n puts Wine and
Water into .he Chalice. This the Church
has aUvays done, as delivered to hex by
Aportciical Tradition, and it is held by
many that our BleiTed Saviour did mix
Water with his Wine, in the Inftitution of
the Sacrament. The Wine, thus mingled
with Water, reprefcnts likewiie the W atcr
ard Blood which iffued cut of cur Saviour's
Side, when it was pierced with a Lance.
Concernino^ this Mixture, Pope Alexander
the 111, thus fax 5 : " In the S^crih ce of the
*< Mafs, '^.:t2.x onl} , and Wine mixed
** with Water, is to be offered. In ihe
•* Chalice of our Lord, neither Wine alone,
*' nor V/ater a>jne, ought to be ohcrfd,
*' but both mix ec! ; for we read that Irch
*' did fiow fi-c;i» Chriii's Side, in his Faf-
** fion." Let -tie add, that this Mixrure
of Wine and Water^ is a Syn.bol of the
Unii-n Chriili.Tris have with Chrii in this
Sacianier.t, as :h.i Fr rit principally intend-
ed in this SaCiiiice: It is alfo an AfTurance
that Chr' t 1= iin':eQ co r^, aiid we to him,
by this Euchariftick Sacrifice.
On the M ASS. 67
Tkeof. I obfcrve the Prieft blefles the Wa-
ter, but not the V/ine, and that he puts
very little Water into the Chalice. The
Re?Jbn of this, if you pleafe.
Theoph. The Reafon is, the Wine re-
prefents him, who needs no Blefimj, and
the Water fignihes the People, who (land
in need of Benedi(flion ; therefore the Prieft
bleflesthe People, in the Water, for aDif-
pofition for that Union, which by this Sacri-
fice they are to have with Chriil. . In MafTet
for the Dead, this Benedidion is not given,
becaufo the Sf^uls in Purgatory are in a
State of Grace.- As to your Queftion,
why fo little Water \b put into the Chalice ?
I anfwer. That what is in the Chalice may
be true Wine. The Water incorporated
with the Wine fignifies that the Church, or
People, are incorporated \\\i\\ him.
Tbeot. What docs the Prieft do after the
Oblation of the Chalice?
Theoph. He f:ts it d'^-wn on the Corpo-
ral, and then devoutly prays that God
would accept of this Sacrifice, that the
Hojy Gh .X would fandify thcfe Things,
ordained for the Sacrifice, and making the
Sign of tiie Crofs rne>^r that what be afks,
he experts from thf Virtue of Chrill'f
holy Crofs and I'a.T.^n. In c Mifidering
tnefe ^',jrcmonie% the principal Thipp; to
berer Tvicd in ^he Mi. tore of ihf W. -er
with \» e, and tf* our ierious Mcu'«.'' "^,
is the Union of oar Souls wl^h i ' :,
v.:^..h
6S 071 the M J S S.
which it reprefents, and is one of the prin-
cipal EfFefts of the Eucharill, according tc
what Chriit fays ; He ivho eats my Flcjh.
and drinks my Bleed., abides in me, and I it,
him. St. John, c. vi. Hence we may ccn-
iider further the pious Intention of th«
Church, of uniting us to G' d by this Sacri-
fice, in perfect: Love of him and our Neigh-
bours, and that as Members of Chrill we
may be united to the Prieft, during the
whole Courfe of the Mafs. But here I muft
put an End to our Converfation at this
Time, as an Appointment to tranfaft fome
Bufmefs, new calls me out.
Theot, I would by no Means hinder you,
I Ihall take another Opportunity to wait
upon you again. At prefent adieu.
DIALOGUE IX.
On the MAS S.
Thcotime. T Am come, Theophilus, to afk
X if y<^u are at Leifure to fa-
vour me with your Converfation for a little
while, and to refume your Explication of
the Mafs, which has hitherto given mc
\9xy great Sati&fadioa.
fheo^f^r
On the M J S S. 69
Tbeophilus. You find me at your Service,
nor can I refufe my Friend fo reafonable a
Requell.
^fheot. After the Oblation, the Prieft goes
lb the right End of the Altar, and walhes
t}iQ Tops of his Fingers. Why is this
done ?
Theoph. He waihes the Tops of his Fin-
gers, that no DuU or Dirt may cleave, and
no Particle of the Hoft, which he has han-
dled, might ftick to them, and that with
the utmoit Cieanlinefs and Decency he may
touch the blefled Sacrament in the Confe-
cration. This wafliing would be very im-
proper and indecent to be done before the
Altar, therefore he does it at the right End.
It ulfo figniiies the great Purity of Body
and Soul with which the Prieil ought to ce-
lebrate thefe Holy Mylleries, and the Peo-
ple to alfill at them. This Ceremony is
derived from Apoftolical Tradition, and of
which St. Dennis gives this Signification ;
Wajhing is ujed to the Tops, or extream Parts
ef the fingers f before the moji holy Sign is
Bh/erved, as if it <were before Chrijiy behold'-
ing our moJi hidden Thoughts y Sec. EccL Hier.
c. iii. And St. Clement fays, that it is done
to Jheiu the neceffary Purity of the Souly and
that this Sacrifice ought to be performed vuith
all Purity of Body and Mind, Lib. 8. Conll.
c. ii. After this the Pri«il continues the
Oblation, in Memory of ChriiPs Palfion,
Refurre^ion and Afcenfion, which are the
great
7© On the M ASS.
great and eflential Myfteries of our Salva-
tion, and the Subftance of our Juftifxcation;
the Paffion being our Redemption, the Re-
furredicn our Life, and the Afcenfion our
Glory. Hence he prays that this Sacrilice
may be accepted for the Salvation of him
and all Perfons, and for this humbly begs
the Prayers and IntercelTions of the Bleiied
Virgin and all the Saints.
Thcct'. According to the Order of the
Holy Mafs in my Prayer Book, Orate Fra-
tres follows next. Explain that to me.
The:>ph, The firft Thing here to beconfi-'
dered,^ is the Connexion of this Orate
Fratres with the precedent Prayer. Having
implored the Intercellicn of the Saints in
Heaven, that his Oblation may be accepta-
ble to God, the Prieit turns to the People,
to beg their Alfiftance to the fame Eft'ed,
and fealing his Defires with a Kifs of the
Altar, he fays ; Orate Fratres. Brethren
pray that mine and your Sacrifice may be ac-
ceptable before God the Father Almighty, He
falutes the People under the Title of Bre-
thren, vv'hich is a Title of Unity, Love,
and Friendfnip, and under thefe Apella-
tions, as Children of Chrill and Brethren,
defires them to join their Prayers to his,
according to the Obligation of Chriilian
Charity, and to this he urges them by :heir
own Intereft. for faying, mine and jo//r Sa-
crificcy he puts all prefent in Mind that he
©ffers the Sacrifice not only for himfelf,
but
On the MA S S. 71.
i; for them likewife ; and thxat they are
to offer it with him, as being their Sacri-
fice as well as his. It being the fame Sa-
crament, the fame Grace, the fame rruit
and Benefit, which both Priell and People
jnay receive by it. In this ths Priell may
be confidered as our Proftor and Mediator,
not unlike to him who brings a lighted
Candle into a Room, whereof every one
partakes in as full a Manner as he who
brings it. He likewife exprefies the End
of his Salutation to be jointly to pray with
him, that God would receive and accept
this Sacrifice for the Good of their Souls,
and for what they intend in hearing Mafs.
yllcivinus calls this Orate Fratres^ the Union
sf the Priejl^s Prayers and Intenuons^ nvith
the Prayers and Intentions of the Pejple, that
as St. Paul fays, njjith one Mind,, and ^vith
one Mouth ixje may glorify God, and the Fa-
ther of our Lord Jefus Chrijl, Rom. C. x.
Theot. What is the Anfwer to this ?
Theoph. The Clerk, in the Name of the
Pecple, anfwers in a pious and fliort Prayer
thus : May our Lord recefve this Sacrifice
from your Hands , to the Praife and Glory of
his holy Name, for our Profit, and for the
Good of his holy Church. This Anfwer per-
feftly correfponds to the Prieft's Invita-
tion ; for here the People pray that the Sa-
crifice may be acceptable by the Prieit's
Miniilry ; that it may be to the Glory of
God, to their fpiritual and temporal Bene-
72 On the M J S S.
fit, and for all Chriftians throughout the
World. To this the Prieil: fays Jmen^ and
proceeds to fay certain Prayers ordained in
the MifTal, onformable in Number and
Subftance, to the Collecls or Prayers which
are faid before the Epiflle.
Tc<eory I obferve they are read privately ;
why fo ?
Tkecph. As they are read privately, or
fecretly, they are fliled in the MifTal 5^-
creta^ that is, the fecret Prayer, and are
prefcribed to he faid fecretly, to intimate
to us that 1 he Prieft having invited all to
pray, leaves them thus employed, while he
in Silence prays for them, fpeaking to God,
like Anne the IVldther of holy Samuel, in
his Heart, and only moves his Lips, his
Voice not being at all heard, and therein
reprefents aho the Prayer of our BlefTed
Saviour in the Garden, who retired from
his Difciples that he might pray alone.
Ever)' one would do well to learn the An-
fwer to the Orate Fratres, which the Clerk
makes in their Name, and to fay it de-
vouly, but filently, in Latin or Englijh.
Theot. All being thus prepared in Si-
lence, how does the Prieft proceed to the
next Part of the Mafs, which, as I collect
from what has been faid, is the principal
Part of it, and requires a particular Expli-
cation.
Theoph. You are in the right. The next
is the principal Part, or rather the whole
Sub-
On the JUS S, 73
Subilance of the Mafs, cr the holy A«fliott
contained in the Canoi, which before he
begins, with a loud V^cice he recites the
. Preface, which may be called a preparatory
Difpofition to the great Work of this Sa-
crifice. Hence the Priell endeavours to
raife his own, and the Hearts of all pre-
fent, gratefully to thank and praife God,
fhat they may be better prepared to attend
with due Reverence to the great Mvileries
following. By fome the Preface is called
the A)2gelical Song, as being full of Ange-
lical Praifes. The Greeks call it a cheru-
hical or ferap hi cat Hymn. As the Mafs is
a Reprefentation of the Pafiion of Chrift,
♦his Hymn, in its myftical Senfe, may be
faid^to reprefent the Angel comfortirig our
Bleifed Lord in his Agony.
Theot. But why does the Priell, at the
£nd of the Secret Prayers, fay with a loud
Voice, Per omnia /(vculaffeculorum.
Tbeopb, Having faid the S:crtia, he ?ayt
liis Hands upon the Altar, to fignify tiiat
he lays afide ail earthly Cogitaiions, that
ke may better employ his Mind to the Im-
molaiion of this gijat Sacrifice ; and inuki.ng
a iiftle Paufe between his Prayei and tLC'
Preface, he then raifes his Voi.,c, and fays
/or Ever and E<ver, or If'orld Lithciit ^E>td ;
male ing it the End of his Prayer, and the Be-
ginning of the Frefr.ce. To thl:, the Clerk,
in the Name oi' t.;.e P<:opIe, f^ys ".fV/.A, to
clipiOi^ the Union of ail prefent inDevotion,
£ And
74 On the MASS.
and that they join their Vows, Suffrages,
and Intentions with the Prieit, who then lays
Dominus VohijcufHy the Lord be -xvith yoUf by
which he wilhes all preient may be fo well
dilpofed, that our Lord may vouchfafe to be
with them. To this is aniwered, Et cum
Spiritu tucy and nvith thy Spirit, The Peo-
ple here reciprocally praying for the Priedl:,
that our Lord may be witn him, for the
better performing this holy Aiftion. He
then fays, SurJ'um Corda^ Lift up y cur Hearts y
admonilhing the People to raife up their
Hearts and Minds to heavenly Things, par-
ticularly to the heavenly and divine Myile-
ries about to be celebrated. St. Augufiine
jays, the Surf:i?n Corda is an Averfion from
earthly Things, and an Elevation, or rai-
ding cur Mind to God alone. And in ano-
ther PLce, fpeakingof this he fays, "No
*' Man who remains ungrateful to the
*' Giver, is bleiled by thefe Gifts ; we are
** therefore, in the facred Myileries, bid
*' to have our Hearts lifted up, he helping
" us, that we may be able to do that which
" by his Command v/e are admoniihed to
** do." Lib. de. Vid. In faying Surjum
Ccrda, the Prieil lifts up his Hands and
Eye?, that the exteriour Man may be con-
formable to the interiour, by lifting up the
Heart with the Hands and Eyes. The
Heart is principally required, for, as St.
Cyril hysy In the Mafs we muft have our
Hearts lifted up to God, natural E-xpreifi-
ons
On the MASS. 75
ons of. which are the Elevation of the
Hands and Eyes. To Surjhn Cor da, the
People anrvver, Hahemus ad Dominum., We
ha--oc our Hearts lifted up to the Lord. Which
St. Cyprian thus explicates ; ** When the
'* People anfwer Habemus ad Do7}iinumy
" they declare thac they ought not to think
*' of any other Thing but of our Lord."
Every one ought to take Care that here he
does not give the Lie to himfelf, when he
fays, Habemus adDominum, and at the fame
Time have nothing lefs than their Hearts
lifted up. After this the Prieil fays, Gratias
agamus Domino Deo nojiro. Let us gi've
Thanks to the Lord our God for all Ijjis Mer-
cies and Benefits, particularly for this great
Eucharillick Sacrifice. To this is anfv/ered,
Dignum et juj}u7n eji. It is meet and juji fo to
do. Meet, bccaufe he is our fovereiga
Lord. Jujij becaufe we are his People.
Meet and JuJl together, that we his Ser-
vants iliould, together with the Prieil, give
Thanks to God, from whom we have re-
ceived all Things. Meet, in Refpeft of
his manifold Benefits. J^fi^ in Regard of
the Debt of Gratitude we jwe to hiui for
making us Partakers of thc\Treafures of his
Mercy in this Sacrifice. 1 wcuM recom-
mend to every one to confidcr thcfe Words,
and learn to fay tTiem eiih:; in Latin or
Enghjhy it would greatly help their Devo-
tion, as they are full of Energy, and trul/
.^'piling.
E 2 ' fh(OT,
76 On tht MJSS.
Theot. What you have been faying gires
3T5C the highell Satisfaftion, nor do i expcifl
lefs ftom what you are now to fay concern-
ing the Preface, which next comes under
our Confiderafion, but I beg Leave to ob-
ferve, the Preface is not always the fame,
as varying in fome Times of the Year.
The^ph. True, there are different Pre-
facesy 35 to the Words, but are all the fame
in SubHance, and all terminating in the
fame Sancius, Sanaus, kt. The Difference
arifes from their being appropriated, fome
cf them to the greater and more folemn
Fellivak of the Year, as One for Chrijlmas^
or the >Pativity of Chriit, vhich is alfo ufed
on the Feaft of the Circumcijt»ny the holy
Name Jefus, the Purification of the Bleffed
Virgin, the Feail cf Corpus Chrijiiy anil
QUfing the Osftave, and on the Feaft of th«
transfiguration. One for the Epiphany, One
for Lent, One for PaJJson Time. One for the
Jlefurreciiory or Ej.Jier. One for the Afcen-
Jion. One for Whit/unday, and One for Tri^
nity Sunday. There is One for the Feafts
of the BltJJ'cd Virgin Marjy One for the
Jpojilesy and One for common Feflivals and
common Days, which is alfo ufed in Maffes
iov the Dead. It is not neceifary to explaia
them all, as it will fufhciently anfvver our
prefent Purpofe, to give you a brief Ex-
piration of the comnwii, or daily Pre-
face.
Tke
On the MJS!y. 77
The Preface, as I have already obfervcd,
is a preparatory Diipofition to the holy Ac-
tion contained in tlie Canon. Thoic vvlio
underllanJ Latin, would do well to attend
to it, as it is full of holy Unfcion, and af-
fords abundant Matter of Devorion ; for
tliofewhado not underfiand Z.^//;/, or may
not have It in Lnglijh, or who perhaps can-
not read, a flicrt Explication may be of
Service to tl^^, nor, I believe, difagreeablc
to you. ^
TLcot. Not in the lea^. Pra;/, Sir, go
on.
Thccph. The Prieft connrnis the Anfv. er
the People made concerning giving Thanks
to God, by telling them it is meet and
jud, right and wholfome, to praife God,
and to declare that he is our holy Lord,
omnipotent Father, and eternal God, from
whom all Sanifl:ity comes. In the Preface
the Intention of the Church is, that all her
Children Ihould unite their Hearts and
Voices with the Angels and Archangels,
and all the Powers of Heaven, in Praifing
and adoring God with the profoundefc Hu-
pii.Iity and Devotion, both interiour and
cxt(?riour, efpecially at the End cf the
Pre^ucey v/hich always coixclude? with
Sa?i3uSf Sandus, Z-atulus, tfc. or, Jlo/y,
licly. Holy, Lord God of Sabapt.h^ the
Hearvens and the Earth are full of thy
Qlcry. Hcfajina in the highef, IdeJTed
IS he nvhif com^s In the Name of the Lcrd,
E 3 H^fcoma
78 On the M ASS.
Hofamia in the higheji. The firft Fart of
this Conclufion of the Preface, /-'*/>•, I'Ichy
Holy, herd God of Sahwth, is called by
the Greeks Trij'agicn, on Account of EcnSius
being repeated three Times, and is the
Song or Canticle which, the Angels in
Heaven continual!/ fing, as we learn from
the Prophet Ifaiasy and St. Joh?i Evangelift,
To which is added the^ong of the Hebre-iv
Multitude, with wliich theynihered our
Bleiled Saviour into Jerufalcm, fmging
aloud, Hcfanna in the highejiy &c. In thus
concluding the Preface, the Priefl bows
down iiN-ith great Reverence, and all the
People fhould bow down, or incline their
Bodies, devoutly, but filently, faying it
with him.
T,'.-eot. I obferve the Clerk, or Server at
Mafs, rings a little Bell at this Time j why
is this done }
Thccph. It is rung to excite the People to
renew and ftir up their Att.^ntion to the fa-
cred Myileries, the moll folemn Part of
which the PrieU is entering upon in the
Canon of the Mafs. As alfo to let tlie
People know v.hat Part of t'te Mafs the
Friefl is then at, RecefTary ii large Churches,
when full of People, and the Altar at a
Diilance, or tlie Pricfc's Voice but low,
and not fo well heard by thofe who are not
very near. The riiiging of thij little Bell
iruy fcem to have feme Analogy with what
God ordained in the Old Lav,",' that there
fnould
On the M J S S. 79
lliould be little Cells in ilie Hem of the
Priell's Tunick, to the End thst the found
might be heard when he went in and came
out of the Sancluary, in the Sight of the
Lord ; which was to move the People to
cut Reverence to the Piiefay Fundlion, and
t: au humble Adoration of God's Majefty
in that holy Place. In like Manner the
Church ufe? a little Bell, which here in
Eng/af?^ we C2.\\ SanSius Bell. The Canon
of the Mafs follows next. That, if you
pleafe, fliall be the Subjedl of our next
Converfation.
Thect, I am content. Adieu for the pre-
fent.
E 4 HOLY
HOLY ALTAR
AND
SACRIFICE Explained.
PART IL
DIALOGUE X.
C.v the 2yl A ^ S,
The C A N O N.
Theophilus. y Am %\?A to fee you, The-
X ^-''^^j ^"^nd can eafily ^ucfs at
the Purport of your Vifit this Morning.
• Thsot'me. It is net hard to guefs at my
Inrer.tion in it after the Converfation we
he had. Without any farther Preaifible
then, picafe now to explicate the remain-
ing
1
Chi ih MASS, ?i
ing Part of the Holy Mais.^ beginning with
the Canon.
'Theoph, Willingly. Here begins the
fecond Part of the Mafa, and requires a
kiious Attention. Aft^r the Preface the
IVieft begins the Ca;iOn, which is a Greek
Word, fignifying a Rule or Order to be
obfcrved in what we are to do,, and is ap-
plied to this Part of the Mafs, becaufe it is
always the fame, and conftantly obferved in
all MafTes that are faid. In the MiiTal it is
•called the Adiony fo named by way of Ex-
cellency, as it contains the Contecratioa
and Converfion of the Bread and Wine
into the Body and Blood of our Saviour. It
is alfo called Sacrifice, for in it the Sacrifice
of the Mafs is principally accompliihed.
The Name of Secretumy is given to it, as
being a fecret or pri^'ate Myflery, belong-
ing only and folely to the Prieil, nor is to
be faid by any one but the PrieJt, and b/
him to be faid in fecret, that is, with a low
Voice, as the Kubricks of the Miffal pie-
fcribe, and not as fome do, aloud, in diredl
Contradi(5lion to the Rubricks, and Pre-
fcript of the Church. Here you arc to
obferve that, although the Mafs is princi-
pally ordained as a Reprefentation of
Chrift's Paflion, in Memory of which it is
inftituted, yet there is in the Canon a Re-
novation of Chriil's lait Supper. Hence
Durandus, with I'ope Innocent I. fay, that
in the Canoa the Words fignify oac Thing,
£ 3 anil
82 On the MJSS.
and the Signs or Ceremonies iignify ano-
ther; for the Words principaljy belong to
the Confecration of the Eacharill ; but
the Signs chienly appertain to the Remem-
brance of Chriit's PaiTion. The Words are
in order to the Converficn of the Bread
and Vv'ine, but the Signs or Ceremojiies
heie before the Elevation, are in Regard of
what happened before his Crucifixion, and
after in Recrard of what he fufFered on the
Crofs.
TLect. I beg Pardon for interrupting you ;
but before we proceed, tell ine why is the
Canon faidin fecret?
Thecph. For the following Reafons : if^.
The perpetual Cuftom of the Church
from the Apofiles Times, which may be
fafficient to fatisfy the devout Chriitian.
2d. The Prieft now turns his Mind wholly
to God, with whom alone he is now to
treat for himfelf snd all the Faithful, and
that he may do this with greater Fervour
and Devotion, and with greater interiour
Recolle<ftion pray for the People, as their
Mediator between God and them, in this
holy and facred AcTtion. Hi/g9 de Sands
Vidore^ zvAJki'vinus^ give a third Reafon,
for that it is a fecret Myllery, not to be di-
vulged to the commiOn People, left the prin-
cipal Words in this Sacrifice Ihculd lofe
their Efleem. So that we may fay, this
fecret Manner of reciting the Canon, is
•ut of Reverence to the facred A^i&n, and
the
On the MASS. f>l
the Words of Confecration. Hereby is alfo
reprefented the Silence of our BlefTed Sa-
viour in his Sufferings ; for though he
v.TOHght the great V/ork of our Redemp-
tion, he did it alone, and uas filent during
the greatell Part of his Palfion.
Theot. I am {uWy fatisfied with y^ur An-
fwer, and the Reafons given. Proceed to
explain the Canon ; but give me Leave to
propofe any Qucfdon that may occur to
mc.
Thcoph. Do (o : The more Qiiellions you
afk, the more Occafion I fnall have to ex-
plicate to you every Part of this holy Sa-
crifice, and to which you will pleafe to
continue your Attention.
In the Beginning of the Canon the Prieft
lifts up his Eyes, opens and joins his Hands,,
making humble Supplication to Almighty
God, that he would accept of, and give a
Elefhng to his Action, renewing his Obla-
tion, and fpecifying thofe, for whom he is
to offer this Sacrifice ; which alfo may re-
prefent Jefus Chrirt freely offering himfelf
to the Jews, in order to his Paffion, and
alfo freely offering himfelf to his heavenly
Father, for the Redemption of Mankind.
The Prieft opens his Hands, and lifts them
up to fliew he is ready for the Performance
of his Funflion, and then joins them, to
fjgnify his being bound to do God's Will,
to whom he lifts up his Eyes, expcv^^ing
Power and Grace from him to perform
this
f 4 ^« ^t^f M jf S S.
this A(5lion right, in hopes of which he
lays his Hands upon the Altar, and with
humble Confidence and Affurancc ki/Tes it.
T/jeof. Why does the Prieft make three
CrolTes on the Hoft and Chalice ?
Thecph. Knowing that what he is to ^o
principally depends upon the Paffion of our
Saviour, he makes the Sign of the Crofs
three Times in Honour of him who is Three
in One, by whofe Power alone the follow-
ing Work of Confecration, or Convcrfion
of the Bread and Wine, is to be made ;
and to declare that the whole Myftery of
this Sacrifice is to be wrought by the n^ar-
vclious Pov.'er of the moll holy TriDity. St.
Raines, St. Chryf-.Jicme^ and St. Bafih h^ve
ihe fame Ceremonies in their Liturgies.
Thefe CroiTes, in the myftical Signification
of them, reprefent the threefold Delivery
of our blefTed Saviour : i. God the Father
delivered his only begotten Son to us by his
Incarnation. 2. Judas delivered him to the
ye^vs. 3. The Jeivs delivered him to
* Fontius Pilate to be crucified. The firft was
©f Grace. God fo loved us, as he gave Lis
only begotten Son for us. The fecond was
•f Avarice. Judas afked what they would
give him. The third was of Envy. Pilate
knew that for Envy they had delivered him.
The Prieft then proceeds to pray, that this
Sacrifice may be acceptable to God, and
profitable to his holy Church in general.
Traying for the Peace, Union, Protefti«n,
On the MASS, %s
fid Direftion of it. For its Peace,
I hat we may ferve God in Peace ; for its
Union, that it may be free from all Schifms,
be protefted againil all Herefies, and di-
reded by the Holy Ghofl. Secondly, he
prays for the chief Pallor of the Church,
the Pope, as it has been the Cuftom in
all Ages, that, as Alcin^inus obferves, the
Unim of Charity and Faith of the Members,
nvith the I'ijible Head of the --vijible Church,
7nay be prejented to God. Thirdly, for the
Biihop of the Diocefe or Diiirid, for fo St.
Paul commands us, to remember our Pre-
lates. Fourthly, for the King, Prince, or
State under whom he lives, thac God would
direft them in their Government, that in
Peace and Juftice they may rule their Sub-
jects . This is the Advice of St. Paul, to
pray for all Men, for Kings, and all who
are in Power and Pre-eminence. Fifthly,
for all the Faithful in general ; for all Ec-
clefiaftical Orders, Minifters and Preachers
of God's Word ; for all who labour for the
Converfion of Souls ; and for all who are
in any manner of Neceflity, fpiritual or
temporal. After this follows the firft Mi"
mento, called the Memento of the Living.
Theot. What means this Memento ?
^'heot. It means the particular remem*
bring, or filent Mention of thofe particu-
lar Perfons or Things for which the Prieft
more efpecially prays : Having prayed in
general, for thofe for whom he ought
alwayj
S6 On the MJS^,
always to pray, in Silence and Recollei5lion,
he fpecifies mentally thofe for whom in
particular he applies his Mais, or thefe to
whom he may have any particular Obliga-
tion ; as his Parents, Patrons, or thofe on
•whom he may have any particular Depend-
ence ; for particular Friends or Benefaftors,
from whom he may have Help, Charity, or
Affiftance : He is alfo to pray for all who
are prefent at Mafs. The Church requires
this of him as Part of his Fumflion ; and
God ordained in the Old Law, that the
Prieft, at the Altar, fhouid pray for the
People, and therefore the Prieft prays here
for all who are prefent at Mafs, and for their
Intentions, fuppofing that their Vows and
Intentions are to h?ar Mafs for themfelves, ■v
and thofe now mentioned ; hence he prays
that this Sacrifice may b? for the Good of
their Souls, and for their fpiritual and cor-
poral Safety. The Priell: having finiihed
his Memento, opens his Hands and goes
on, invocating the blefied Virgin, the ho-
ly Apoflles, Martyrs, and all the Saints,
to help him, by their Prayers, in this fa-
cred Aftion.
T/;£ot. I fhall be glad to know the Rea-
fon of here invocating the Saints ?
Theoph. \r\. Anfvver to this QueHion, I
muft obferve to you in the firll Place, that
in all the ancient Liturgies we find this
Commemoration and Invocation of the
Saints ; and herein the Church imitates the
Royal
Gn the M A S S: %f
oyal Prophet, and the Hebrew Children
the Furnace, inviting the Angels, Saints,
A all Creatures, to praife our Lord ; and
iMving, in the Preface, invited the Angels,
fo here fhe invites all the Saints to p'-aife
(lod in this wonderful Work of his Love
r.nd Goodnefs manifelted to us in the holy
J Aicharift. Three Things are here to be
taken Notice of: i. The Communicantss, or
l.'ommunion of the Saints. 2. The vene-
^ ble Memory of the Saints. 3. The Con-
'cnce \vc may have in their Merits and
layers. We profefs, in our Creed, the
Communion of Saints, wherein we profefs
to believe, that we have a Communion, not
(.nly with the Faithful on Earth, but alfo
v.'ith the Angels and Saints in Heaven. In
the Preface we exprcifed our Communion
with the Angels ; here with the Saints, that"
they may affift us in the Praifes of God, as
here is the fame Objeft which they con-
template in Keaven ; and that they, here
wich us, may praife our common Lord, that
fo the Church Militant, united to the whole
Church Triumphant, may worthily receive
our great Lord and Mafier, coming to us
in this holy Sacrifice. 2. The venerable
Memory of the Saints : Mcmoriam njener antes.
Of this St. Aujiin makes mention, faying,
** We honour their Memories as Saints of
*' God. We offer only to him as both
'* their God and ours, at which Offering
** tJiofe Conc[uerors of the World, as Men
*• of
S5 0:i the MASS.
'* of God, has each one his peculiar Com-
** mcmoration ;" Lib. dc Civit Dei. c. 27.
which, as St. Chryfojloms obierves, Lib. 22.
c. 10. is to their Honour, and this Ho-
nour the Catholic Church has always, and
in all Ages, paid to them, and thereby
endeavours to keep the Memory of the
Saints in the Hearts of the Faithful. The
third Thing to be taken Notice of, is the
Confidence in their Merits and Prayers,
which the Prieft humbly begs, that, by
their Affiltance, he may obtain Grace from
God rightly and duly to perform this moll
holy Action. Conformable to this, the
Words of St. Aufiin deferve to be taken
Notice of. " We do not," fays this holy
Father, " make Mention or Memory of
** the Martyrs at our Lord's Table as of
** Others, but rather to the End that they
** may pray for us, and that we may imi-
*' tate and follow them." Again, he fays,
** It were an Injury to the Martyrs to .pray
** for them, to whofe Prayers we ought to
** commend ourfelves." Tra6l. 4. in Joan.
The myftical Signification of this Part of
the Mafs, may be a Reprefentation to us
of Chriil fitting at the Table with his twelve
Apoftles, for here the Church names twelve
Apoftles, joining to them twelve Martyrs,
as to accompany the Priell in this holy Sa-
crifice.
Theot, Pleafe to go on and explain what
follows, for I ajji highly fatisiied with the
Explir-
On the MJSS. ^9
IxpMcp.tions you. have given me hifhcrto.
Thcofh. After thi.^ Mt-mory of the SrJnts
the Prieil returns lo his Oblation, humbly
i>e«::;,Ing ef God that it may be lleijed^ ad-
fyfi':d^ ratified, ratJOTtcI, ana acceptable:
at it Tr.z.\ be made to us the Ecdy and
" :od of his mcil beloved S:m our Lord
j: lis Chriil:. He prays here, that by this
-hrion we may be hlffed in heavenly
irirs. 2. That we may be adfcrilcd or
/iibeved among the Elecr. 3. That we
y be confirmed and eflablifhed in all
.ood. 4. That our Duty may be a rational
or reafonable Service, according to St. Paul.
5. That by it we may be acceptable to
God. St. Aujlln thus expounds it. " Bitted,
" by which we may be blefied in Heaven.
** Jd/cribed, by which we may be enrolled
" in Heaven. Ratified, by which we may
'* be thought to be true Membert of th#
*' Church. Rational, or difterent from
*' all Sacrifices of Beafts : And Acceptable^
*' that we may be acceptable to God in hit
^' only Son." In this Prayer ©f Oblation
tlic Church fpecif es the End, or chief Thing
aimed at in this Sacrifice, which is the Con-
veriion of the Bread and Wine into the
Pody and Blood of Chrift.
Theot. I muil here afk you, why th»
'ft extends his Hands over the Hoft
Chalicd ; and on what Account he
•kes five CroiTeji'
90 On the M ASS.
Theof.h. Th- ^r--.:-ng :*' ih Hands by
the Pi! :ic eve: cue Qhlafa, is done \^j vsay
of SabmiSlon of ii.i Aiwicn to tbe divine
Power, acknowledging thereby that he de-
pends wholly the:- Ciii, wichcut which no
created Power cc .ild h:lve r ly EfFefl in the
Consecration. The Irrtpotiticn of Hands
is ''ke'A'ife a Svmbol or Sign cf Aut'iority,
and •':^erefore in rhis Cblation the Priell
Jays his Hands over the Thino;s oifered ;
and a^, according to 'he Church's Order he
lavs ^is Hard over thofe who are baptized
or z\ lolved, fo here he lays his Hands o^er
th£ Kr':^ r.nd Chr'-ce, to teftiiy th^t this
great Work of Confecration is to be done
by Vertre of his Ordination, which he re-
ceived by Impoution of Hands. The Pieft
makes five CrofTes, to ihew that all his
Confidence is in the Merits and Virti>e of
Chrift's Pafiion, reprefented in the Sis^n
of the Crofs, which he makes here five
Times. The ihree firil reprefent God the
Father, to whom this Oblation is made :
The Son who offers it, and the Holy GhoU
who tranfubftantiates or converts the Bread
and Wine : The two following CrofTes fig-
nify the Divinity and Humanity of Jefui
Chriil: under '-^ne Subilance, who is to ac-
complifh the Myllery of the Crofs in thi«
Sacrifice.
Theot. How do you explain what is faid
in this Prayer, That it may be made the Body
mid Blood of our Lord, &c.
fheoth-
^ On the MASS. 9r
Theoph. This Prayer may be confidered
as a Preamble to the principal Aft cf t:ii3
Sacrifice, or the Confecration, in order to
which the Prieil makes this Prayer, and
which we find to have been ufed in the ve-
ry early and primitive Times, as appears
from the Liturgies of St. Clement^ St. Bafil,
St. John Chryfojlome, and from all the an-
tient Liturgies of the Church. We will
now proceed to ccnfider the great and prin-
cipal Part of this Sacrifice, the Confecra-
tion.
Theot. As you pleafe ; but I had rather
defer that till I can have the Pleafure to fee
you again, as Bufinefs now obliges me to
leave you for the prefent.
Tbecph. Adieu then; but come again
foon.
Thcot. Fear not : I will be with you To-
morrow Mornin":.
DIALOGUE XL
On the MASS.
The Confecration.
Thecphilus. T Find Thcot hn.» a Man of his
JL Word. He is punftual to
Ids Time, and I am ready for hirik
Theou
92
TheoU Yoa are craly obliging, Theophi-
lu7^ I niul then ^z^^iO, yo-i to continue
ycur Explicatlor r^f tlie rloJy Mafs. In
our \i?L Conveiilr':^ii we left o./ at the Ccn-
Jecratic-n\ and t'itrjtc, ifycupleafe, we will
Eow bcciji.
Thciph, Byth^Cor.ftxrat'on weare to under-
iland ihe Action, or Convtrficn of theprer.d
ard \yiBe into the Ecdy and Blcod of Jcfus
Chrift, iKade by i\\-^ Power of Gcd : Th?
Prieil pe; forming tl'^is Ac^:ion in the Perfcjn
of Chriil, whcfe Actions and Signs, or Cc-
reni<':nies in his iaft r; upper, are h -.-e repre-
fented and applied by the Pried, according
as our Saviour himfelf did leave it in his
Church ; and fuch ha^ been the Belief an^
Pradice of the Church in all Times fince
Chrift. If we look back to Antiquity, we
fliall find St. Jujiin Martyr aiHrming, that
the Eucharifr is confecrated by the Power
of the Word which we have received from
Chrift. St. Grtgory cf Kjfen fays, " Thijs
*' Bread, as the Apofcle faith, is fan(rtified
" by the Word of God and Prayer, by
** which Word the Tranfmutation is made,
*•* to wit. This is my Bodv." In another
Place he fays, " The Bread, in the. Ee-
*' ginning, is common Bread ; but when
*• the Myfteryis facrificed, it is called, and
•* is the Body of Chrift, irk the fame man-
'* ner the W^ine." In Orat. Catech. b. 37,
St. Cyril^ of Jeru/alem, fpeaks in the fame
Strain, ?nd not to trouble you with too
JTianv
On the MJSS. 93
ii.my Citations, will only add the Tefti-
ihony of St. Ambrofe^ or the antient Author
of this Vvork attributed to St. Atnhroft,
** This Bread is Bread before the facra-
** mental Words; but when the Confe-
•* cration is added, from Bread it is made
^ Chrift's i^lefa. Let us prove this : How
** can that which is Bread be Chrift's Fleih ?
** By Confccration. With what Words
" then is the Confccration made, or with
" whofe Words ? With thofc of our Lord
" Jefus Chriil. When the venerable Sa-
•* crament is to be confecrated, the Prieft
•* then ufes not his own, but ChriiF*
'^' Words." Lib. 4. de Sac. c. 4.
Theot, I obfcrve that the Pricft, imme-
diately before the Confecration, takes the
Hofl in his Hand, and lifting op his Eyes>
makes the Sign of the Crofs on it : Did
Chrift dofo?
Theoph, We have not, indeed, any Men*
tlon of our bleifed Saviour doing this, either
4n the Evangelifts or St. Paul, in the Ac-
count they give of the Inlijtutitm of th«
"blefled Eucharift; yet, as we learn from
the facred Oracles, that Chrift often lifted
lip his Eyes to Heaven when he wrought
his miraculous Cures, fo wc may pioufly
fcelieve, according to the Tradition of thir
Church, that here he did lift up his Eyes,
in this greateft of his Works. St. Clement
relates it, and it is found in the Liturgy of
St. Peter y or tiiat which is aurijbuted to
94- . On the MASS.
him, and is very ancient ; as alfo in the
Liturgies o^^t. James and St. BaJiL Doubt-
lefs Chriil did not make the Sign of the
Crofs, but the Prief: being his Vicegerent
or Deputy, has ]\il Reafon to lift up his
Eyes to Heaven, from whence only he ex-
pccls Power and Virtue to do this Adiio»
that the Holy Ghoftmay afiift him in this
great Work. He makes the Sign of the
Crofs, by Virtue whereof, that is, the Me-
rits and Paffion of Jcfus Chrift, he receives
z. Power to blefs the Hoit, fliewing, by it,
the Badge of his Commiiiion, and acknow-
ledging that as his Ordination was made
with the Sign of the Crofs, fo here he exe-
cutes it by the fame.
Thect. After the Confecration the Prieft
kneels down : Why this ?
Theoph. Having finifned the Words of
Confecration, the Prieft kneels with great
Humility and Devotion, to adore jefus
Chrift, there truly and really prefent on the
Altar, and under the facramental Species,
and to excite all the People to kneel down
and adore, humbling themfelves in the
Prefence of Jefus Chrifr, "true God and true
Man. If the Jews, when Mcjh related to
them the Ceremonies and Rites of the Paf-
chal Lamb, bowed themfelves and adored,
with much greater Reafon Chriilians a-
dore the true Lamb, Jefus Chrift, real-
ly prefent. If when Mcjes entered the Ta-
bernacle in a cloudy Pillar, wherein an
Angel
On the MASS. 95
Angel fpokc to him, the People adored,
furely ChrilHaiiS Ouglit to adore Je[ds Chriil
here on the Altar ; and, it wheu Fire came
down from Heaven and coniUmed the Ho-
locauft, and the Temple was hlled with
Glory, the Children oi Ijrael feeing it fell
flat on the Earth, adoring and praifmg
God. Shall not Chriftians bend their Knees
and adore the true King of Glory, the
eternal Word of the Father in this great
Sacrifice, of which all the former Holo-
caufts, Vifcims, and Sacrilices, were but
Figures and Shadov/s.
Thect. All this I readily allow ; but why
does the Prieft elevate, or hold up the
Holl ?
Theopb. He does this to excite all prefent
to join him in this proper Aft of Humility
and Adoration, thereby to profefs their
firm Faith and Belief of this facred Myfte-
ry, and with exteriour as well as intcriour
Devotion, to make A6ls of Adoration, by
humbly bowing down the Body, lifting up
the Hands and llriking the Brealt. Now this
Elevation was always ufed in the Church,
as is apparent from the antient Liturgies,
St. BafiVsy St. Chryfojlome'^y and is the
Cuftom of the Ethiopians^ Oriental Indians^
Grecians y Scc. and is juftly retained in the
Church.
Theot. But, will not fome fay this fa-
vours of Idolatry ?
^keoph.
96 Oh the MASS.
I'heoph, Nothing can be more unreafon-
able, or more urjull, than to cha:-ge Ca-
tholics with Idolatry on this Account. If
it was Bread and Wine wc adored, or if
the Species of Bread and Wine were the
Objecl of our Adoration, the Charge would
hold good againft us, but nothing iefs thaii
Ignorance, or the higheil: Prejudice, caa
fuppofe this. Catholics, believing that in
the blelTed Sacrament there is really and
truly the Body of ChriH:, both God and
Man. Ke arxi He only is the Object of their
Adoration : A divine Object God himfelf
in his Hum.anity ; there can therefore be
TiOthing of Idolatry in the Aclion, for in
it we adore Jefus Chriil, true God as wel?
4:rue Iv^an.
Thtct. hrt there no further Reafons to
be affigned for this Elevation ? I would
willingly know, as alfo why a little Bell is
jung at this Time.
Theoph. This Elevation of the holy Hoft
in its myiiicai Signihcation, may be con-
iidered as a Circuir.iiance agreeable to the
Oblation, and a Reprcfentation cf Chrill
elevated on the Crofs. The Confcciation
being made, the Oblation is perfected by
diis Elevation as a Circumllance making
It complcat. The feraphical Doftor, St.
BonanjtHiure fays, that *' in the Elevation
** the facrcd Koft is ihewn to God the f a,-
'* ther, to obiain the Grace we have loft
*> b/ our Siftfi \ « if thf PrieA fhowld fay :
*' O
On the MASS, 97
" O heavenly Father, we have fmned and
** provoked thy Wrath, but now behold
** the Face of Chrift thy Son, whom v/e
" prelent to thee, and who has moved thee
«• from Anger to Mercy." In Expof. Myf.
H,(go a St. Viaor tells, *' That when we
" come to Chrifl's Words, the Prieil lifts
*' up on )iigh both, that is, the holy Holl
•' and Chalice, fignifying this Meat and
** this Drink is more excellent than all
*' other, for it is the moll excellent of all
** Sacraments." In Spec. Eccl. c. 9. Du^
randus, among other Reafons, gives this.
That all prcfent may fee, adore, and afe
whatfoever maybe proiitable for their Souls.
The lail Thing fignitied by this Elevation is,
that beholding the fame Chriil: who fuffered
fo much for us, we may be moved to be will-
ing to fuffer fomething for him. The little
Bell is rung to make all prefent attentive to
the facred Aftion, to recollect their Minds,
that they may devoutly proftrate and adore
Jefus Chrift their Saviour, dying on the
Crofs for their Redemption. It is alfo rung
that thofe who in large Churches may be
at a Diftance, and not fee the Prieft's
Aflions, or perhaps are otherways diftra'5l-
ed, or intent on their private Prayers, m.17
know that the Prieft is at the Elevation,
ajid confequently bow down and adore Je-
fus Chrilt.
F Theot.
gS On the M A S S,
^hcct. I fee moil People, at the Time of
the Elevation, knock their Breaft. Why
this Ceremony ?
Theoph. For manvReafons. Knocking the
Bread is oftentimes done to exprels Admi-
ration. God, as the royal Pfalmii't obferves,
Pfal. ex. has made a Memorial of his mar-
vellous Work. He is truly mai-vellous in all
his Works, but in none fo much as in this,
and we have great Reafon here to admire
his infinite Goodnefs and Love in fo hum-
bling himfelf, not only to become Man for
us, but alfo to give himfelf to be our Food,
thus exalting us above the Angels. We
may well {land in Admiration, and flrike
our Breaft in confidering this incomparable
and wonderful Goodnefs. To knock our
Breail is alfo a natural Sign of Sorrow and
Grief. Since then in the Elevation is pre-
fented to us the dolorous and afte^fling Ob-
ject, Chrill fuffering on the Crofs, no won-
der if devout Chriliians knock their Brealts
to teftify the CompaiTion they have for his
cruel Sufferings. Many do it with Reflec-
tions upon, and with deep Sorrow for their
Sins, as xhe Caufe of his cruel Sufferings,
and in Acknowledgment of their Unwor-
thinefs of fo great a Good. Wc may like-
wife be faid here to imitate the devout Mul-
titude who were prefent at ChriiVs Paffion,
and when they faw the Things which were
<ione, returned knocking their Breafts.
On tl:e M J S S. 9^
T/^ect. I am perfeftly fatisfied with what
you have faid cf the Confecration and Ele-
vation of the Hoit : Favour mc now with
fomethiug of the Confecration and Eleva-
tion of the Chalice. But ftril, what do
you mean by the Chalice ?
TUoph, The Chalice is a Cup wherein is
contained the Wine that is to be confecra-
ted. The Kvangelills tell us that Chriil
took tke Cup into his Elands and having
bleflcd it, gave it to his Difciples. In the
Form of Confecration it is called the Cha-
lice of Chrilt's Blood. This is the Chalice
which PWcalls the Chalice of Benediction,
affirming it to be the Communication cf
the Blood of Chrift, concerning which
TheophylaSij and other antient Fathers fay ;
that which is in the Chalice is that which
flowed from Chrill's Side ; and receiving,
we communicate, that is, we are united to
Chrid. As to the Confecration of the
Chalice, the fame may be faid of it, as
was before faid of the Confecration of the
Bread. The Priert in the Perfon of Chrill,
imitating his Adions and Words, confe-
crates the Chalice, calling it as Chriit did,
the Ne--w Tejiament unto Rcmijlon cf Sins.
What has been faid of the Adoration of the
holy Hull, is to be faid of the Adoration
of the Chalice, for it is done in the fame
Manner, and for the fame Reafons, as be-
ing the felf-Hime Thing, under different-
Species, Of outward Forms. The like tcj
F 2. bc^
.100 On the MASS.,
be faid of this Elevation, and therefore
not neceffar)' to be repeated again.
Thcot. Since, as you fay, it is the fame
in both, why is the Confecration and Ele-
vation of the Chalice, made feparately and
apart from that of the Hoft ?
Theoph. The Example of our Saviour,
his Command to the Apoflles, Do this in
Rsmemhrance cf me^ and the Praclice of the
Church in ail Ages, as plainly appears ia
all Liturgies, is more than a fuihcient Rea-
fon for it ; yet, you will pleafe to obferve
what St. Paul fays, i Ccr. xi. As often as
vou lliall eat this Bread, and drink this Cha-
lice, you Ihall fliew forth the Death of our
Lord. This could not be {(^ well reprefented
in one Species as in both; and both together,
they more fully reprefent Chrift's Death
andPafhon. Further, both Species are re-
quifite to correfpond with the Nature of
Chrift's Priefthood, which, as the Pfalmiil
and St. Faul fay, is according to the Order
of Mclchijedeck, Li Pfal. 33. Hence St>
Auftine fays, that he injlituted a Sacrifce of
his Body and Bloody according to the Order
of Melchifedeck. And St. Cyprian, " Who
** is more a Priefi: of the fiigh God than
** our Lord Jefus Chrift, who offered Sa-
** criiice to God the Father, and offered
*• the very fame \v\iic\i Melchi/edeck had o£-
" fered, that is. Bread and Wine, to wit,
^* iis Body and Blood." Ep. 6^.
thiot*
On the M J S S. 101
T^eot. May it not be here faid, that aa
there are two Species, there are two Sacri-
fices ?
T/:eoph. By no Means. The Bread and
Wine are different Things, and in a dif-
ferent Manner fignify Chrift's Body as our
Food, and Chrift's Blood as our Drink,
and fo make the full Pvcfeftion of our Souls,
both making but one pcrfedl Sacrament,
inafmuch as they coritain the fame one
Chrill, God and 'Man in Flefh and Blood,
which are equally contained under the Spe-
cies of Bread, as under the Species of
Wine, for the Body and Blood is equally in
the one and in the other, producing the
fame Eifeft of Grace and Glory. In like
Manner thcfe two Species make but one
Sacrifice, as they fignify one bloody Sacri-
fice made by Chrill on the Crofs, in the
EfFufion of his Blood, and Separation of
his Soul from his Body, which is not fo cx-
prefsly fignified under one only Species ;
and the two Confecrations do not multiply
the Sacrifice no more than the daily Obla-
tions which the Priefts make in all Places
of the World. On this St. Jmlro/e thus
delivers hirnfclf; "Do we not offer every
*• Day ? Surely we do. We offer alv/ays
" the felf-fame, and not now one Lamb,
*' and To-morrow another, but always the
** fame. Therefore it is one Sacrifice, it is
** one Chriit in every Place, here entire,
** and there entire in one Body : But this
F 3 " which
102 On the M A S S.
** uhich we do, is done for a Commcmo-
*• ra'iion of that Vv-'hich was done, for we
*' ofrer not another Sacrince, as the High
♦* Prierts cf the Old Law, but always the
'* felf-fame.*' In f.ne, though the Species
be differeot, the Adliors of the Priell
various, and the Confecrations dillind ;
yet it is the fame Thing offered, and the
fame Offerer Jefus Chriil, who did offer it
to his Father, and by his Priells, as his
Minifters, continually offers it, and will
do fo to the End of the World. So that as
the Mafs is an Application of jone and the
fame Pafiion, fo the Pricils by their mini-
jkrial Actions, concur to the fame Sa-
crifice which Chriil made at his lafl Sup*
per.
T/^eof. Kas not the Elevation of th«
Chalice fjme particular Signification ?
Tbeoph. Yea : It reprefents our Saviour
continuing en the Crofs, and principally
the Blood and Water, which, by piercing
his Side, fiowed from his facred Body. It
likewife reprefents the Separation of Chrift's
holy Soul from his facred Body. But, now
I will givie a little Refpite to your Atten-
tion, and defer anv further Explication
of thefe facred Myfleries, till we meet again.
Thcct. Agreed ; but you mull exped to
^ee me very foon.
Theofh. Whenever you pleafe, I Ihall be
^ladtofeeyou.
D I A-
On the M J S S, 103
DIALOGUE Xn.
0« t/je MASS.
Theotime. XTOU iee, 'Thecphlhs, I am
i come again to trouble yovi.
TheophUus. Had you iiaid away till I
thought you troublefome, I lliould net
have the Pieafure I enjoy in your Com-
pany, nor have now wilhed you a got^d
Day.
Thiotime, Compliments apart ; favour me
now with an Explication of what follows
the Elevation in the Holy Mafs.
Theopk. After the Elevation, the Priell
addreffes himfelf to God in three devout
Prayers, and therein imitates our Bleficd
Saviour, who offered up this Sacrifice on
the Crofs to his Eternal Father, for the
Salvation of Mankind, fo here the Prieik
immediately makes an Oblation thereo-f,
expreffing the Intentions he has in the of-
fering this holy Sacrifice; continuing, or
by Degrees afccnding, from the Oblation
which formerly he made of Bread and
Wine, now to make it of the true Body
and Blood of our Saviour. In thefc Prayers
he joins the People with him, that all
^vho are prefent may alfo offer, and join
F 4 witft
.JC4 0?J the M J S S,
with him in Prayer, that the Sacrifice may
have the defired Eifaft, as it is their Obla-
tion as well as his, different only in the Mi-
r.iftry of the Action, which only and pro-
perly belongs to the Prieft.
Trjcct. I ohferve that the Prieft in this Part
of the Mafs makes feveral Croiles : Let
me know why, and the Meaning of them.
Theopk. The Church ordains the Sign of
the Crofs to be often made in the Mafs,
efpeciaily in the Canon, both before and
after the Confecraticn, but diirerently in
their Meaning. The Croffes made before,
are in order to the Confecration, by way
of Eenediiftion to the ?ylatter, that is, the
Bread and Wine. After Confecraticn they
©re made as reprefentative, or fignihcative,
to renev/ in our Minds Chrift's Paffion.
The CroiTes before fignify the feveral Paf-
fages of his PaiTion, before he was nailed
to the Crofs. Thofe after fignify what he
fufFered on the Crofs, and are confequently
applied thereto in what follows. Here the
Prieft m.akes fve Croffes, which fgnify the
five precious Wounds in his Hands, Feet,
and Side. Of thefe the three firft are made
over the Ploft and Chalice together ; the
fourth over the Holy Hoft, and the fifth
over the Chalice. Thefe two laft being
made feparate, reprefent the Confequence
of his bitter Pains, the Separation of his
holy Soul from his Body. Now, as to the
Antiquity of making thefe Croffes in Time
•f
On the MA S S, 105
of Mafs, we find the Practice in all the
Church Liturgies, and all Expoiitors for 800
Years make mention of them.
T/jeot. Why, after this, dees the Priefl
bow down, and lay his Hands joined on the
Altar ?
Thecph, Proceeding in his Prayer of Sup-
plication, he bows down to flicvv the Hu
mility of his Pleart, and by his joined
Hands reprefents the united Defires of the
Faithful prefent. Thus inclining, as^cx-
pefting God's Mercy and Goodnjefs, he
prays that God would be propitious to him
by this Oblation, in an humble Confidence
of which he kifies the Altar, in Token of
Reconciliation with God, by Virtue of this
Holy Sacrifice.
Thcot. You mufl now tell me why he
makes three more Crofles.
Theoph. To intimate to us, that as Chrift
had oirered his Body on the Crofs, fo from
the Crofs he offered his Blood for our Re-
demption. The firft Crofs is on the Hoft ;
the fecond on the Chalice; and the third
on the Priefl: himfelf, to fignify, that by the
Oblation of his Body, and E^ufion of his
Blood alone, we muft come to receive the
aforefaid Effefls q'l celelHal Benedic'tion.
Theot. I take Notice, that from the firfl
Elevation, till the Communion inclufive,
the Priefl holds his Thumb and Forefinger
cf each Hand joined together. Give me a
Jleafon for it.
F 5 ^'heopb.
I06 On the M J S S,
Theoph. I will give you three Reafons :
Firft, Out of Reverence, net to touch any
Thing after touching the facred Body of
Chrilh Secondly, It denotes that the Mind
and Body of the Priell ought to be united
and joined together in the Adicn of the
Sacrifice. Thirdly, A natural Caufe, left
any Particle of the Hoft remaining on the
Fingers, fhould fall on the Altar, or on the
Ground.
Theot, The next Thing that occurs is the
fecond Memento, \vhich you will pleafe to
explain to me,
Thecjh. This is called the fecond Me-
7Kento. The firft was that wherein the Liv-
ing were prayed for, and in this the Prieft
prays fcr the Dead, according to the antient
CuRom of the Church in all her Liturgies.
Li this Memento the Prieft fpecifies any par-
ticular Perfon or Perfons, for whofe Soul
he may fay Mafs, or defires in a particular
Manner to recommend to God, as alfo all
the Faithful departed, that they may ob-
tain eternal Peace and Reft in the Fruition
of God in Heaven. Here it is to be ob-
ferv^ed, that in praying for the Dead, the
Church only prays for thofe who being
Baptized, made a Profeflion of the true
Faith, and were Members of her Commu-
nion, and died in a State of Grace. Con-
cerning which $X,Auf}ineX\\ts delivers him-
*' When
On the MASS. 107
. «* When Sacrifices, either of the Altar
'*' or of whatfoever Alms are ofrered for
«* the Dead, who have been Baptized, for
«' thofe who are very Good, they are only
<' Thankfgivings ; for thofe who are not
*' very Evil, or Wicked, they are Propiti-
«* ations ; for thofe who are very Wicked,
** or Evil, they are no Helps when they
** arc Dead, whatfoever the Living do for
*' them : But to whom they are profitable,
** they profit to this, that they may have
" full Remiffion; or, that their Punifb-
'* ment may be made more tolerable."
\(\ Enchis. c. xi.
Theot. V/liy is praying for the Dead af-
f^gned to this Place in the Mafs ?
Theoph. To alledge the Cullom of the
Church in all Ages, and in all her Litur-
gies, might be elteemed Reafon fufficient ;
but I will give you another, and very ra-
tional Motive, drawn from that Article of
our Creed, the Communion of SaintSy which
includes not only the Faithful on Earth,
but alfo the Angels and Saints in Heaven,
and the Souls departed, detained in a Suf-
fering State, as not having fatisfied divine
Juftice, or attoned for their Sins in this
Life, yet piirtakc of this Communion on
Accountof their true Faith, Devotion, and
Piety when living, and accordingly ar«
more or lefs capable to fhare in the Suf-
frages and Prayers of the Living, and of
this Oblation. Hence the Church having
IC^ On the M J S S.
Teprefented the Communion of the Angels
and Saints, as alfo cf the Faithful prefene
and abfent, who, in their feveral Degrees,
concur to the Oblation of this Sacrifice,
makes a Remembrance of thofe who cannot
aftively concur, but by the Mercy and
Gocdnefs of God, are capable to receive
proporticnably to their State, the Effefts
of this ^ Sacrifice, and therefore after the
Oblation is completed, {he thus prays for
the Dead.
Another Reafon may alfo be affigned ;
Tiamely, The Mafs being a Reprefentation
of ChriR's Paffion, as in each Part of it
may be obfer\ed : In this the Church re-
prcfents the Defcent of Chrift into Hell,
according to another Article of the Creed,
He defcevded into Hetl, that is, into Limbo,
to deliver the antient holy Fathers, and
others, from the Prifons wherein they were
detained, as St. Ira^ntus fays ; Chrifi def-
cc7ided to them, to dranv them out and to
f.^nje them. In Signification of v/hich the
Church here prays for Releafement of the
Souls in Purgatory, by an A^ppiication
<^i the Death and Pafiion of Jefus Chrift.
Thect, Goon. What follows next?
Theoph. The Prieil having thus prayed
for the Dead, returns to pray for himfelf,
and for all prefent, under the Title of Sin-
ner?, whereof he efreems himfelf one, and
raifing his Voice, he firikes his Breafr,
iiiving, lichis qucqtte Peccatoribus ; and to us
Sin-
On the MASS. 109
Sinners. It is, indeed, one of the moil
proper Titles we can give ourielves ; fcr
ihould the Prieft, or any prefent, think
themfelves otherwile, they would not be
worthy of this holy Sacrament, according
to that of St. John ; if ive fey that ive ha-ve
no Sin, i':e Jeduce oiirJel--vesy and the Truth is
not in us, ^t. John, c. i. The Pricil then
in his own Perfon confelTes himfelf fuch,
and prefuming the fame of all prefent, he
implores the Mercy of God for himfelf
and them. He raifes his Voice that all
prefent may hear and attend to what fo
mucJi concerns them. He ftrikes his Breafl-,
that he may by this outward Aftion exprefs
the interiour Humility and Sorrow of his
Heart, after the Example of the Publican,
who knocking his Breaft faid, God be mer-
ciful to me a Sinner. St. Luke, c. xvii. So
the Prieft here, by llriking his Breaft, vir-
tually cries out. Lord be merciful and pro-
pitious to us Sinners. After this he pro-
ceeds to pray for the greateil Eife«5l of this
Sacrifice, viz. the Participation of, and
Society with the Apoitles, Martyrs, and
all the Saints, that God out of his infinite
Mercy would pardon our Sins, and admit
us into their holy Company. After this
the Priefl makes the Sign of the Crofs fe-
veral Times, elevates the Hoft and Chalice
a little, and concludes the Canon of the
Mafs with thefe Words, Per omnia Sacula
Stecukrum, for Ever and Ever. Amen.
Theot,
no On ihe MASS.
Theot, Pray tell me the Meaning of
Theoph. The Priefl makes three CrofTes
with the holy Hoft over the Chalice, to
reprefent the three Hours during which
Chriil huno: on the Crofs ; as alfo to fignifv
that all Things are fandtified, vivified, and
blefTed by the A^irtue of the Crofs and
Paffion of Jefus Chrift. Thefe three Crof-
fes may alfo denote, that the Redemption
of Mankind was wrought by the joint Co-
operation of the ElelTed Trinity. He then
makes two CrofTes between the Chalice and
himfelf, thereby fignifying the Blood and
"Water v\'hich flowed from our Saviour's
Side, and then raifes up, or elevates a little,
the Holl: and Chalice, myftically repreient-
ing the taking down our Ble/Ted Saviour
from the Crofs ; and places them again
on the Corporal, to put us in Mind of the
Syndon, or white Linen Cloths, with
which his facred Body was wrapped and
laid in the Grave by St. Jofeph of Arima-
thea. Laftly, The Prieft concludes the fa-
cred At^ion with giving all Honour and
Glory to God, and defires it m.ay be ren-
dered to him by Angels and Men, for Ei'er
and E-jer, World ^.vithout End. Amen.
Having now confidered the Canon of the
Mafs as the principal and effential Part of
it ; at our next Meeting I will explain to
you the Remaining Part, beginning with
the Pater Kofter, but muH defer that for
the
On the M A S S. I J I
the prefent, as a little Bufinefs call? me
out of Town, and it will be a Week oj
ten Days before I return.
Theot, I wiih you a good Journey, and
hope you will let me know, by a Card,
when you are come back.
The^ph. Yea may depend upon my do-
ing it.
DIALOGUE Xm.
071 the MAS S.
The Pater Nofler, tffc.
Theoth;ie. ^T~^ O anfvver your obliging
X MefTage, I wait upon you,
my dear Friend, and with Plcafure welcome
you to Town. If you are atLeifure I fhall
be glad to refume uur Converfation, now,
or any other Time more fuitable to you.
Theoph. As I have no particular Bufinefs
on my Hands, we may as well do it now,
and begin where we left off laft Time, and
fpeak of the Pater Ncjier, and what follows
in the Mafs.
Theot. I take Notice the Prieft fays fome-
thing before the Pater NoJIer ; what is it,
and why faid ?
112 On the M J S S.
Thcoph. With this he begins that Fart
of the Mafs, which is of the Communion,
whereof all prefent are invited to be Par-
takers, if not facramcntally, at leaft fpiri-
tually ; for this End he fays, Oremus^ Let
u: pray, that by devout Prayer we may dif-
pofe cur Souls worthily to receive it, and
as there is no Prayer more excellent than-
that which Chriil: has left us, he invites
every one to join with him in faying the
Pater KoJIer, or the Lord's Prayer, to which
he makes a {hcrt Preface, faying ; Admo-
niffyed by 'ivhcle/ome Precepts, ajid informed by
di-jine InJtiiut\ons, i.v3 prefume to faw Pater
Kcfter,l5c. Herein, the Priefc with joined
Hands and Heart exprefies his Humilit)v
intimating that he durll not come to God
in fuch a familiar Way as to call him Fa-
ther, or to afk any Thing of him under
that Notion, unlefs he had been com-
manded and ordered to do it. He likewife
propoands moll efficacious Motives to ex-
cite us to this Prayer above all others, from,
the Author of it, who was Chrift himfelf.
Of this divine Prayer St. Aujiine fays ; All
Chrijiians ought to ha-ve the greatejl Re'verence
for this one Lord^s Prayer, becaufe it ix-as
made by him, ivho is the Jupreme Dodior or
Maftcr. St. Cyprian thus fpeaks of it :
What Prayer can be ?nore fpiritual thayi that
nvhich is gi-uen us by Chrif fejits ? And
nvhat Prayer can be a truer. Prayer before the
Father i than that ivhich is from the Son, and
uttered
On the MASS, 113
uttered hy the Mouth of him <vjho is Truth it'
JelfP Serm. 6. deorat Dom.
Theot. Was the Lord's Prayer always
ufed In the Mafs, and why is it lb fhort ?
Theoph. We find it in all the Lfturgies of
the Church, and as for the Brevity of it,
why it is fliort, he knows belt who made it.
This may be faid of it, that though brief,
it is very full and comprehenfive, as con-
taining the Subftance of all that may fee
fpecified in all other Prayers, and has this
great Utility, that every one may eafily
learn and retain it in their Memory. la
the Greek Church all the People fay it with
the Prieft ; but in the Latin Church it is or-
dained, for greater Decency, and to avoid
Confufion of Voices, that the Prieil fhould
alone fay it, which he does in a loud Voice,
till he comes to the Conclufion, fed libera
nos a maloy but deliver us from all E-vily
which is faid by the Clerk who ferfes Mafs,
in the Name of all prefent. The Prielt
then fays Amen filently to liimfelf, and pro-
fecutes his Prayer, begging to be delivered
from all Evils paft, prefenr, and to come,
that is, to be wholly delivered from the
great Evil of Sin, that our paft Sins may
not be imputed to us, that our prefent
Sins may be forgiven, and that we may
be preferved from Sin for the future.
Theot. Why does the Prieft here uncover
the Paten ?
Theoph^
114 On the MASS.
ThcDph. For the better ur.derllanding the
M;-llcries here reprelented, you are to con-
£der, that coverir.g the Paten vviih the Pu-
riiicatoiy f.gnined the Apoftles hidir.g them-
felves, and the Church in this Part of the
Maf^ being to reprefent the Refurreiftion of
of Chri.";, £rfl intimates to us that the A-
pciues, on Account of what the devout
Women faid to them, went to the Monu-
ment, and found the Linen Cloths removed
nnd laidrfde ; this is denoted by the Priell
taking cfr the Purincatory, or Linen Cloth
from the Pate::. He then takes un the Pa-
ten, and holding it in his Hand, reprefents
the Monument of Chrift, which the Dilci-
ples faw without his Body ; figning himfelf
f}-ews that all our PIcpe of Peace is ground-
ed on the PalTion and Crofs of Chrii^, in
. whom we are to feek for Peace, which can
never be better found than in the Crofs
of Chriii, in Token of which he kiiTes the
PaleKy as afking of God Peace, both of
Soul and Body; and lalily, in allfubmiffive
Manner puts the Paten under the Holi, that
armed with the Sign of the Crofs, he may
proceed in the Performance of the Holy
Myfteries, and to that End uncovers the
Chalice, which reprefents the opening of
the Graves, and aptly fl^iews the Refurrec-
tion of ChriiL
Theot. This Explication of the Myfleries
reprefented by the Ceremonies ufed in Mafs
are s^ eatertaining as ioilrmflive, and afford
On the M ASS. 115
excellent Matter of Devotion, pray go on
and tell me why is the Holl: here broken.
Tkecph. The Church herein follows
Chrift's Inilitution, who, as the Evange-
lifts int'orm us, did break the Bread. St.
Luke exprefies it with the ufual Cere-
monies of Confecration j and from this
Circumllance the whole Sacrifice had the
Name of breaking Bread, not that the
Body of Chrift is broken, or one Part of it
feparated from another. The Divifion is
of the Species, or Accidents which brings
no Divifion in ChriiFs Body in the vene-
rable Sacrament of the Altar. He is whole
and entire in the whole Hoft^ and whol«
in every Part. The fame Body, whole and
entire, without Separation or Divifion, re-
mains in all the Holts over the whole World,
and in every Part, or Parcel of every one
of the Hofts after Confecration.
Thect. I perceive the Prieil divides it
firfl into two Parts. Your Reafon for
this ?
Theoph. This is to fignify the doubI«
State of the Prcdeftinate, to mt, thofe who
are in eternal Glory, and thofe who are yet
in this Vale of Mifcry ; or in other Words,
the one reprefents the Church triumphant
in Heaven, the other, the Church militant
on Earth. The firft Part is laid on the
Paten, as being now in ReR and Peace.
Theot. Why is this Divifion made over
the Chalice ?
Thecph^
ii6 On ih, A'f J S S.
Theoph. The natural P.eafon is, leil any
Particles, which othenvife niny happen in
breaking the Kofi, might be Scattered
abroad; whereas by breaking i^ over the
Chalice, they will eafily fall into it. The
my ilical Rec fon is to fignify that the Gates
of Heaven were opened to u? by our Savi-
our's PafiicD, as the Purchafe of his facred
Blood:
Theot. What means the ether Diviflon ?
Thecth, This fignifies the Church mili-
tant, reprefented by that Part of the Hoil
held over the Chalice, which is again di-
vided> whereof one Parts reprefcnts thofe
who are in Purgatory, with Hope and X{'
furaHce of being joined to the Church tri--
umphant, in Sign v/hereof the Prieft lays
it down, joining it to the former Part on
the Paten. The third is held over the Cha-
lice while the Prieft concludes his Prayer,
faying as ufual, for e-ver ande^ver, to which
,the Clerk anfwers Amen.
Thect. On what Account does the Pried
fay. Pax Domini f J femper <vcbifcam. The
Peace cf cur Lord be alnvays ^jjithycu. And
make three CrofTes over the Chalice with a-
fmall Piece of the holy Hoft :
Theoph. Confequently to the preceding
Prayer which was for Peace, which now tb^
Prieii: declai'es to the People, and wilhcsto
them faying, the Peace cf our Lord he al-
n?:c.ys ivith you. It was always ufed in the
Church, and all Liturgies have it, and is ta-
ken
On the MASS. 117
ken from Chriit himfelf who immediately
after his Reiarreftion faluted the Apoilles
with Pax ^vcbis. Peace be to you. As the
Priell here prays for the People, and de-
clares his good Wilhes to them; they alfo
ihew they pray for him in the Anfwer the
Clerk makes in their Name, faying; Et cum
Spirt u tuo^ a?: a nvith thy Spirit.
The three Croiles m.ade over the Cha-
lice, intimate that Chrift's Peace is not to
be had but by the Crofs planted in our
Hearts, profeffed by our Mouths, and imi-
tated in our A^^ions.
Theot. Why is this Particle put into the
Chalice ?
Theoph. To fhew that there is but one
.Sacrament under both Species, and that
Chrift in his Refurredion re-alTumed his
Body and Blood. It is likewife added by
the Church for the better and fuller Repre-
fentation of the Myllcries in this holy Sa-
crifice, whence in ail her Liturgies it has
been obferved, fo that it may be truly
faid to come from apoitolical Tradition.
Theot. Let us now, if you pleafe, confider
t)\t Jgnus Deiy and what follows.
Theopb. Willingly. The Priell having
put the Particle of the Hoft into the Cha-
lice, kneels down, and then rifing, lays
his joined Hands on the Altar, to fhew,
that his whole Intention is conformable to
his Words, and in this cxteriour Aftion of
fubmiffive inclining his Body, as a poor
bin-
Ti8 Onths M ASS.
Sinner, before Jefus Chrift, jointly with
the People, he afks Mercy of Almighty
God, in Token of which he, and all pre-
fent, knock their Breaits faying, Agnus
Dt'h Lamb of God which iaksjl anuay the Shis
of the Worlds haue Mercy on us. Chrill: is
here ciillcd the Lamb of God, from thofc
Words of St. John Baptift ; Behold the
Lamh of God^ beheld him ^joho taketh a-fjay
the Sins of the li'orld. St. John, C. i. He
is calleQ Lamb, becaufe as a Lamb he was
offered on the Crofs for the Redemption of
the World. He is called Lamb, becaufe
of his Innocence, Meeknefs, Patience and
Obedience, Qt which the Lamb i? an Em-
blem, ail which he manifelled in hii whole
Life, but principally in Paifion.
Theot. Why is the Agnus Del faid three
Times, and at tjie End of the third, Give
to us Peace ?
Thecphy Bifhop I-vo will have it in cor-
refpondence to the three Particles of th©
Hoil. Durandusy to declare that t4iis Lamb,
Chrift Jefus, was fent by the Holy Trinity,
according to that of the Prophet Ifaias;
Send forth, O Lordy the Lamb, the Lord of all
the Earthy Ifaias. c. xvi. Chrift, who is
the Lamb, who takes away the Sins of the
World, and rules and governs the vvhole
Church, have Mercy on us. To this may
be added, that it is faid thrice for a deeper
ExprelTion of our Faith, Adoration and
{Supplication in Thought, Word, aad Deed.
Anti-
0.7 the M J S S. iig
Antientl}', as Gava»l obferves, it was thrice
faid, have Mercy on us ; but as divers Per-
fecutions and Calamities did frequently
happen, it was changed in the third Place
to Grant us Peace, and is always now {o
faid, except in Mafles for the Dead, when,
inftead of ha-ve Mercy on us, the Prieil fays.
Dona eis Requiemy Gi-ve to them Rejl, and
in the third Place, adds Everlafling, or
everlafiing Rejl,
Here we are to obferve that the Church
fuppofes thefe departed Souls to be in
Peace, as they are freed from all the Mi-
feries of this World, and no more fubject
to Sin, yet not in Reft or Repofe, as being
in a fuffering State, wherein they muft re-
main till they have fully fatisficd the divine
Juftice for their Offences committed in
this World, and for this Reafon it is faid.
Grant them Reji. This is repeated three
Times, to exprefs our warmeft Ds^re that
they may be freed from their Pains, and
enjoy God in the Beatifick Vifion.
Tkeot. What follov/s next ?
Theoph. The Prieft having finifhed the
Agnus Dei with Grant us Peaces then fi-
lently pr^ys for that Peace wherein, as in
the two other following Collefls, he ftands
in all Submifllon and Humility, with
joined Hands on the Altar, inclining his
JSody, and devoutly cafting his Eyes on the
holy Sacrament, reflefts on the Promife
Chrill made of giving his Peace to his
Apof-,
120 On the M J S S.
ApoHles, and in them to his Church, in
Confidence of which, not truiling to his
own iVIerits, he humbly begs this Peace, by
the Faith of the Church, to whom this
Peace was promifed, praying, that Chrill
would vouchfafe to pacify all Troubles,
and keep Peace therein, and unite all
the Members of it in one and the fame
Paith.
7/scof. Wb/ does the Church here parti-
cularly pray for Peace ?
Thccph. When Chrift came into thi
World, Peace at his Nativity was pro-
claimed by an Angel to the Shepherds of
Bethlehem^ and when he was about to quit
this World, he bequeathed his Peace to his
Difciples, and in them to us. After his
Refurredtion he more frequently gave this
peace to them. Now, in this Place the
Church myftically reprefents to us what
our Saviour did after his Refurredlion, in
giving us his Peace, and prays that we
may all be m.ade worthy to receive
that Peace fo fweetly commended and im-
parted to us.
Theot. As I fometlmes am prefent at
High Mafs, I obferve then, that the Prieft
gives the Paxy or Kifs of Peace, to the
Deacon, and he to the Sub-Deacon, who
gives it to the other Minilkrs ; or one
of them gives it to the Reit. Why is this
done ?
On tb( MASS, 121
^hecph. The Friell: having prayed fbi-
Peace, gives the Pax to the Deacon, buc
firH kifTes the Altar to fliew, that the Peace
he gives comes from Chrift himielf, and
then in the Perfoii of Chriil gives it tJ
others. Formerly, it ufed to be given to
all prefent, and every one devoutly kiJTed
what was called the Pax^ in Token thac
vvith the fame Peace and Charity they were
united to each other in Heart and AiTeG-
tion.
^heot. On what Account is it nowgenc-
jally omitted, and never given in private,
or low Maffc'S ?
'J'heoph. Two Reafons may be ailigned,
firll, to hinder Diflraclions and Dillur-
bance, v/hich at this Time are carefully to
be avoided. Secondly, Communion was
antiently i^<(7//V/;>/77, or Daily, and to whicii
this Ceremony is a Difpofition, but this
fo frequent Communion ceafing, it was
omitted, and only obfervcd in high, or fo-
lemn MalTes, in the Manner I have fpokea
of. ^
Theot. With many Thanks I will nov/
take my Leave of you, and refer the RcHr
till next Time I fee you.
Theoph. As may be moil agreeable to you.
Come again when you pleafc, I ihall be glad
of your Company.
D I A-
121 On ihi M J S S.
DIALOGUE XIV,
Oh ths M A S S.
^he Czmrnunion.
Thccphilus. ^'^OOD Morrow, Tbedtimf,
Vjr you are very early this
Morning ; pray fit down.
Thcotirae. \{ I miflake not, the Morning
is the moH: leifure Time with you. "Hope
I am not come too fcon.
Theoph. Not at all ; and, if you pleafe,
I will continue my Explication of the Mafs,
beginning where I left off in oar Difcourfe
laH Time,
Theot. As this 'n the Purport of my Vi-
fit, it will be very agreeable to me, and
I ihall begin cur Converfation on this Sub-
jeft with afking you, why at the End of the
three Prayers following the Jgrtus Dei, the
Priell: kneels down ?
Theoph. Becaufe, being immediately to
receive the facred Body and Blood of Jefus
Chrift, he firH kneels with great Humility
and Devotion to adore Jefus Chrill, truly
and really there prefent on the Altar ; for,
as St. Aufiint fays, l^am do eat this Fle/h of
Chrij},
On the MASS. l^\
ChriJ}, unlefs firjl he adores^ which plainly
fhews, that in his Time it was the Cuilom
to adore the holy Sacrament. Then rifing
up, he reverently takes the holy Hoil: in
his Hand» and devoutly fays, / tvill take
the heavenly Bread, and ivill call upon the
Name of the Lord.
Thect. Explicate this to me.
Thecph. Two Things are here to be noted.
Firil, The heavenly Bread. Secondly, In-
vccating the Name of the Lord. OF the
iinl, St. Cyprian fays, *' We call it
** Bread, becaufe Chrift, to whofe Body
" we come, is our Bread ; for Chrift faid,
** I am the Bread of Life which defcended
** from Heaven, heretofore figured by the
" Manna which the Ijraelites eat in the
** Defart ; but of his own Body Chrilt
** fays : Amen, Amen, 1 fay unto you,
** Mofes gave you not Bread from Heaven,
" but my Father giveth the true Bread
** from Heaven. — I am the living Bread
** which came down from Heaven. It is
** here ftiled the true Bread from Heaven,
** truly celeftial, not only becaufe it come*
*' truly from Heaven, but becaufe it is fo
** by Nature and Subftance, and produces
** heavenly EfFcfts, Grace and Life in Je-
** fus Chrift, as alfo bringing us to the
** celeftial Kingdom, or Life everlall-
- ing."
As to the fecond Thing, invocating the
Name of the Lord. Here the Prielt ex-
G z "^ cites
2 24. On th AfJ S S.
cites himfelf to Devotion, by ccnfidenno-
what it is he takes, and how he is to take
it, to wit, by invocating, cr by calling on
the Name of the Lcrd. Here we may ob-
i'lirvey that this Invocation of our Lord's
Name, or by our Lord's Name, is the beil
Manner of pr.iying, v.hich our Saviour
liimfelf commends to us, faying ; Ameny
AmtKi 1 jay to you, ^f y^^ jkall cjk the Fa-
ther any Thing in fry Namey he ivill gi-ve it
to yoiu ot. John, c. xvi. Wherein, as St.
ChryfcC:^r/'.e obferves, Chrifi fnews the Vir-
tue and Power of his Name, for being only
named, (invocated) he doth wonderful
Things with his father. Hence we may
truly fay, that calling upon the Name of
Chriit, IS a great Alfurance of obtaining
what we pray for, and gives a nrm Hope
and Conhdence in the Mercy and Goodnefs
of God. Lailly, in thcfe Words, / if///
<all upcn the Name cf the Loi^d', confequent-
]y to the whole Action of the Mafs, the
I'ricil offers up the celeftial Bread to God
the father, and by invocating his Name,
begs that this Sacrifice he is now to ccn-
iummate, may be acceptable to his divine
Majeity, which in all fubmiirive Manner as
he has extcriouriy adored, fo interiourly in
Heart and Affe*flicn, he adores and wor-
ihips Vv'hat he is to receive, and in a few
^Vords ihews the interiour Devotion of
'^is Soul> and theDefires he has that what
he
On the M A S 'S. 125
he dees m.iy be to the Glory of God, his
principal End in this holy A^^ion.
Thct. Tell me now the Meaning of
Dc;}:ifie nc:i fum dignus. Why frid thrice
with the Pricft's knocking his Brcaft ?
Thcoph. Having taken the holy Hoft, de-
voutly bowing down with his Eyes fjxed
upon it, he fp.ys, Domim ncnfujn, tffc. LcnU
1 am not ^jooriby ihou fijoulclrfi enter under my
Rcof, but fay the Word only and jny Scid jhall
he healed. This he repeats three Times, and
r.t each Times ftiikes his Breail, to denote
h;5 Humility and the Fervour of his Demo-
tion, with a deep Senfe of his Unv/orthl-
nefs to receive this adorable Sacrament, by
Reafon of his manifold Sins and Imper-
fcclicns, but with. an humble lively Faith
in the Power and Gcodnefs of God, both
willing and able to cure his ^lou!, fick by
Sin: They are the Words of the humble
Centurion in the Gofpe), on Chrifc's fay-
ing, he wculdgo and heal his fick Servant,
and are here aptly adapted by the Cliurch^
and put into the Pricft'^s Mouth juTc befbri-
lie receivrs. They arc full of Energy and
Force, -^^rj expreiTive of tbofe reverential
Semiments with Which" the PrieH:' ought to
be filled at this Time. The holy Prccurfor
of Jefus, St. John Bc^p'ijl, though funftilied
in hir. Mother's Womb^ did not think him-
felf v>orthy to locfe the Latcliet of our Sa-
viour's Shoes. How much more onr;ht v.'c
^0 think ourfelve^ uilv/orthy to receive his
G 1 ado-
126 On iht M J S S.
adorable Body and Blood in this holy Sa-
crament ? Elefied Elizabeth^ Mother of the
fame humble Saint, when the BlefTed Wr-
gin Mary vifited her, cried out, Whence is
this to me, that the Mother of my Lord Jhcidd
ccme to me, St. Luke, c. i. She jultly ad-
mired that Jefus and his Mother fnouid
come to her. With how much more P.eafon
may every one fay ; whence is this to me_,
poor miferable Creature, that my Lord and
my God iliould come to me in this humble
Manner :
^heot. Proceed now, Sir, to fay fome-
thing of the Communion, and why dees
the Prieft ^gn himfelf with the holy Holl
before ne receives it ?
Thecph, Saying thefe Words, the Bcdy cf
tur Lord "J ejus Chriji keep my Soul to e-verUjf'
ing Life., He figns himfelf with the Hoil,
in Form of a Crcfs, as expcv^ing ChriU'j
Benedikfticn, and other Effeifls of the holy
Euchariit, by the Merits of Chrifr's facred
Crofs and Pailion, which the learned Ritualill
Dnrandus^ thus expreiTcs; '* The Priell, fayi
" he, being about to take the Body of our
" Lord, figns himfelf with it before his
" Breali crofswife, for as before, by ac-
** tively making CrofTes as a Miniiler, he
'* fanctif.ed the Bread and ^/ine, and re-
'* prefented ChriiVsPallion. Now, in fjgn-
'* ing himfelf with it, he paifively aiks to
" be fanctified, as if in El^'ecl he ihould
♦' fay, O my Lord, who by thy Crcfs aitd
*' PaiTion
On thi MASS. 127
** Pafllon haft fanaified the whole World,
** fanaify now my Soul by the fame, and by
" this Benediaion make me worthy torc-
*' ceive thee, now mercifully coming to me.*'
Theot. But why does he {2^^ to. Life €vtr-
lajling ?
TJjecph. Eccaufe this is the principal
EiTcvTt of the Blcfied Eucharifi. Here,
therefore, with a lively Faith and a firm
Hope, the Prie.1 humbly prays that this
holy Sacrament of the Body of Chrifi,
may keep him from Sin, and prefcrve him
in the Grace of God, that fo lie may
come to Life everlaHing. Kavirg faid
this, he devoutly receives the Commu-
nion,
Theot. Tell me why it is called Com-
munion ?
Thcoph. By Communion we underhand
the Communication, or Reception of the
Body and Blood of our Saviour, which is
an eflential Part cf^the Sacrilice cf ih'c
Mafs, and without it there would be no
complcat SacriHce. St. Denis frsquently
calls the receiving the holy Euch::rili',
Communion, that is, a Union, by which
we arc united in Chrift Jcfus ; (or^ as St.
Pan! fays. Being many, ive are all cne Body ;
all that partake of one Bread. Of whicli
St. Cyril fays, 1/ n>je all eat cne Body, n.>je
are made all one Body. St. Chryfofiomt fays,
Wc are reduced into cne Mafs nxjith him, ^c.'.*
an made cne Body and one Fkjh of Chrifr.
G 4 Tveof.
128 Onth: M J S S.
T/jea. Why does the Prieft oftentimes
communicate alone :
7'bccph. This comes from the Coldnefa
and Indevotion of the People. The Church
excludes from. Communion none who duly
prepare themfelves for it ; but wifnes all
Chriltians, if not daily, yet frequently to
receive lacram.entElly, and where any jufc
Hindrance occurs, fhc invites and ad:/.c-
nifries them to do it fpiritually, by uniting
their Intentions with the Prieit, v.ho as a
pubiick ivl in iRer offers up the Sacrifice, for
all of which each one in particular, ac-
cording to his Devotion, may be a Par*
taker.
Thect. How does the Pricll take the Cha-
lice r
Thecph. The Prieft having meditated a
little while on the facred Body of Chrill,
now received, proceeds to acccmpliih
the holy Sacrifice, kneels down to adore
the Blood of our Lord, and, ac deeply
fcnfible of the Favour, devoutly fays ;
^^da' retribuam^ ^V. TJ^h^.t jhall 1 render io
the Lird for all that he has done unto me ?
Y\trt he takes the Chalice and goes on,
faying, / iciii tnhc the Ckalict cf Sal<vati:ny
and luill call -upon the Name of the Lord.
Praifmg I -j.-ill call upcn the herd, and I jl^all
he/afefrcm my Enemies. Pf. cxv. He then
figns hinvfclf with the Chalice, as he did
before with the holy Hod, and fays ; The
LLcd cf cur herd j^efus Chrijl keep my Soul
t9
I
On the AIJSS. 129
t9 e---er!aj}i^g Lifz ; as if h'-; Hiculd f-.v,
the Elcod cf our Lord jeius Chrii>, the
J-'oantain and Lavcr cf our Srincii£cat:or,
the Price of our Redemption, llied upon
the Crofs, pr-^fcrvc my Soul in Security
againft all my Enemies, and bring me to
Life cverlauing. Having received the holy
Blood, he paufes a little in devout Medita-
tion, and then he takes a little Win?,
which the Server at Mafs puts into the
Ciiaiice. .
Theot. , On \vh;it Account is this done ?
Thecpb. Such is the Reverence the Church
bears to this holy Sacrament, that ihe or-
dr.ins this taking of Wine after the Com-
munion of the Chalice, lefl any Drop of
the holy Blood fliould rem.ain therein, as
alfo to cleanfe the Chalice afcer the holy
Species is taken.
Thcct. I obferve, after this he takes ano-
ther Ablution, and that Vv'idi Water and
Wine. Why this?
Tkcoph. As he took.. Wine to cleanfe the
Chalice, he goes to the C<irner of the Al-
tar, there to w fh the Tops of his Fingers
which had touched the Eleflcd Sacramicnt,
that no Particle of the Hofcmay remain on
them, as alfo, it may juHIy feem indecent
tliat thofc Fingers fliould touch any other
Thing before they were wafhed. It alfo
ferves for a thorough and further Purifica-
tion of the Chalice. This Ceremony,
though it is rather for Decency than othcr-
G 5 wife.
130 On the MA S !^.
wife, yet may have a myilical Signification
given to it.
Tveoi. In what Scnfe ?
Thoph. As this Sacrifice may be faid to
have a Mixture of Joy and Sorrov/. Joy
for the holy Eucharifi, and Sorrow for the
PafTion of cur Saviour, therein reprefented.
The V/ine denote* the Joy and fpiritual
Exultation with which the devout Soul is
filled by receiving the BkjTed Eucharifi.
Sorrow for the Pafhon of Jefus Chrifl,
and for Sin, the Caufe of it. Both thefe
Myfteries concur to our Salvation, and
the joining Wine and Water in this Ac-
tion, may denote, that the AiTedlions of
the Mind fhould correfpond to what they
fignify. Vv'e are now ccme to the lail
Part of the Mafs, czWed the Fc/^-ccmmuniof!,
which fhall be the Subject to be talked of
at our next Meeting.
TT^fc/. Agreed. At prefent adieu, T/je9'
philus.
Tkiopb. Adieu, Theotimt,
D I A-
On the MASS. 131
PART III,
DIALOGUE XV\
On ike M J S S,
The PoJ}-Communion,
HC-
Thectime, T Shall make no Excufe, 7h
X philus^ for coming again To
foon. You know my Errand, and the Oc-
cafion of my vifiting you.
Theophilus. Very well. I am ready for
you, and we will begin, I fuppofc you
would have :hc Pcfi- communion explained to
you.
Theot. You fuppofc right. What is the
Poj}- communion ? I obferve that the Prieft,
after he has communicated, goes to the
Corner of the Altar, and fays a Verfe out
of the Pfalms, or fome Place in the Srip-
ture ; is this what you call the Pojl-commu-
7iio?i ?
Thecph. No ; this Verfe, which corrcf-
ponds to the Introit, and the Verfe before
the Onertory, is here faid by the Prieil aa
a Hymn of Praife and Thankfgiving after
he has communicated. At High Mafs it
is often fung during the Time the Prieil
receives, and communicates the People.
At
iTi Onfh MA S S.
At Lcvv' MaiTcs he fays it after he has taken
the Ablutions, and covered the Chalice,
s.nd on this Account is called in the MiiTal
Com?r.union, This is conformable to the
Practice of Chri^, who, after he had in-
flituted the BlefTed Eucharifl, fung a Hymn
of Praife and Thankfgiving. St. Denis
fays, " Tlie divine Communion being re-
•* ceived and given, he, that is the Pricii,
" ends with holy Thankfgiving." De
EccL Hier, ch. iii. From hence vve may
gather, that all v.hich follov/s in the Mafs
tends to Thartfgivinfi; and Praver, for the
)jencfits and Eileas ?f the Holy Mafs, and
wc may further conf der it as reprefenting
the [oy oi the' Apoftles feeing our Saviour
"£.fter his RefurreiTdon. The Difdples m-cr-i
flad ~.ihen they fa~jj tht Lcrd. St. 'jchn,
ch. XX.
Thcoi. Why is tht Book removed, and
the Priefl to fay this at the Right End of
the Altar ?
Thecph. The MifTal is here brought to
that Side, to finifn the Ma{s where it was
bcguri. We are further to obferve, that as
before reading the Gofpel, the MiiTal was
removed from thence to ngnify the Apoftles
going to preach God's Word to the Gen-
tiles, forfaking the Jews, who obflinately
rejeaed Chriil's Law. So now the Miffal
is again brought to the Epiftle Side, to in-
form us, that in the End of the World,
The Jews ihaM receive the Chriflian Faith,
and
Ofi'il.e My^ES. 133
?.\y\ be unJteci to t};c Flock c-f Chrii^. This
is iurther iniiniated by the Ch-;L3 cr.veiirg
the Tvliflal with the Veil, and %hicii the
Prieft tskes off to fnew th.-^t God, in his
good TiiTiC will remove the Veil cf Obdu-
rate ncfs from then- Hearts, and move them
to acbncwlcdge jefus Chiill his crJy Son,
tlieir Saviour and Redeemer.
Tbcct. Does not the covering- the Chalice
V/ith the Veil, after the Pricil's Commu-
nicn, fignify fomethin;^?
Tl.rrph. Yes : It rerrcfents the great
Stone which was placed btfore tl^e Door of
Chrift's Monument, and fignifcs, that
v/henevcr wc have received Chrii'c's facred
Body in hoiy Communion, we ihould clofely
fhut the Doer of our Hearts againft all fm-
ful Afreaions, and unlawful Defiresofany
Worldly Things.
T.lect. Proceed nov\^ to explain the Pc/l-
tom7nu;:ion to me.
Theoph. The Pcji-communion confiuS of
certain Ceremonies and Prayers, prefcribcd
by the Church after Communion, or after
the Verfe I have fpoken of, and arc u fed to
complcat the Sacrifice with Prayer and
Thankfgiving, and you may obferve firf>,
how the Prieit kiiTes the Altar, to fignify
theinteriour Peace of his Soul, and to ac-
knowledge the Goodncfs of God in this
holy Sacrifice. Secondly, he turns to the
People, and falutes them with Domimis
Vohifcumy the Lord he "with you, admonifh-
ing
T34 ^" ^'^ 7yl A S S.
ing them to conferve and keep the true
Peace of God in their Souls, with all the
falutary Efre'cls of the holy Eucharift and
S.icrilice of the Mafs, and alio invites
tliem to join with him in the followins^
Prayers. The Clerk anfwers in the Name v>£
the People, and they may foftly fay with him.
El cum Spiritu tuo ; and n.<jith thy Spirit,
teiHfying the fame good Wifnes to him.
The Prieit then fays, Qranus, Let us pray^
and goes on to fay die Colle(fts or Prayers,
which correfpcnd in Number, Form, and
Conclufion, with thofe faid before the
Epiltle, and what has been faid of theni
may be applied to thefe.
Thect. At the End of thefe Prayers he
fays again, Dcmims Vohijcum. Why repeat-
ed again ?
Theoph. Yeu may obferve, in this Part of
the Mafs the Priell kifTes the Altar, then
turns and falutes the People twice, in To-
ken of the double Peace which is given us
by Virtue of this holy Sacriiice and Sacra-
ment, that is. Peace of oar Minds in thii
World, and the Peace of Eternity promifed
in Chrift's Afeenfion, which is myflically
fignilied here, who, according to St. Jckn,
before he afcended into Heaven, redoubled
his heavenly Salutation of Pax Vobis, Peaa
be to ycu ; So here the Prieit reiterates his
Dcminus Vobij'cum, the Lord be ixith you, to
comfort us, and to affure us that he is with
us according to his Promife ; Bsbold I am
^with
On the M J S S. 135
<i>jithyou all Days, even to the CcnfuTiunatioji^
or End, of the IVorld. St. Matt. c. xxviii.
Theot. Having explained this lait Part of
the Holy Mafs, tell me how, or in what
Manner it is concluded.
Theoph. There are three dilTcrent Con-
cluficns of the Mafs ; two when it is faid
for the Living, and one in MafTes for the
Dead. The Firii, and mcli common is,
Ite MiJ^a ejl. Go, Mafs isfmjhed, the Obla-
tion is offered up to uppeafe God's Wrath,
and to obtain his Blelhngs upon us. Go,
Mafs is accomplijhed, depart from the Church
in Peace ; remember where you have been,
and labour to reap the Benefit of the great
Sacrifice which has been offered up for you.
The fecond Conclufion is, Benedicamus Dc-
mino. Let us hhfsthe Lord. This the Church
ufes in all penitential Times, as Jd-vent,
Lenty Ember-6.2iys and Vigils^ as alfo on the
Ferial-6.^ySy out of Eafer Time. As on
thofe Days fhe omits the Gloria in Excelfs,
it being a Hymn of Joy, fo fhe omits the
Ite Miffa efy and in its Place fays Benedica-
mus Domino t Let us llefs the Lord, as more
confonant to Times of Mourning and Pe-
nance.
Theot. But, why does he Hand with his
Face to the People when he fays Ite Miffa
eft, and with his Back towards them wKcn
he fays, Benedicamus Domino ?
Thecph. The one being a Salutation of
Joy and Peace, the Prieit turns to the Peo-
ple,
176 Oil th MA S S.
pie, r.s denouncing this Jcy and Peace to
their., or rather giving it to them in Virtue
of the holy Sacrifice. The other is an
Exhorradon, cr fuminoning them to join
uich liim in giving Thanks for thefe holy
Myfceries, Itft us" in the Church. The
third 'Ccnclufion is, Requ'ufcant in Pace,
Mo.y they re]} in Peace. This always is ufed
in Mr.ffes for the Dead, and is fuitable to
the vAirAz Courfe of the Mafs, in v/hich no
fpccial Prayer for the Living is faid, and
the People are inci-ed to pray for the Dead,
as the Prieil does all along, and confe-
quently ftandirig at the Altar. In the End
he falutes net the People, but prays for
the Dead, and lb paffbs on, without giving
any Benedifcion, as in all other Maifes he
does.
Theot. After the It2 MiJJa ej}, I fee tlie
Frieft lay his Hands on the Altar, and
makes a ihorc Prayer. What is it he then
prays for ?
t'hecph. With this Prayer he fnilhei
the Mafs, humbly begging with joined
Hands en the Altar, "that the A<fiion,'
or Service he has performed, not out of
Prefumpt'cn, but in Obedience to Chrill
and the Church, may be pleafing to Ciod.
That the holy Sacrifice, notwithHanding
his Unworthinefs, which he has offered,
may be acceptable befcre the Divine Ma-
jefty, as well for himfelf, as for all thofe
far whom he oiiered it. Tiiis Prayer being
ended
On the MASS. ilj
rnded, the Prieft kifics the Altar, as in
Confidence of this Sacrifice being ac-
cepted by God, and then turning to the
People, with his right Hand ma.kes tlie
Sign oi the Crcfs over them, and thus
blciTes them with thcfe Words; Benedtcat
'vos ciTfyiipotcns Deus, Pater , et Filiusy et Spi-
rittfs Sanf-lusy Amen. The OmnifrAertt Gody
F oiler., ScVf and Holy GhcJ}, hlefs you.
Arif-i.
Theoi. Was it alwp.ys the Pra(flice of the
Church to give this Eenediclion at the End
cf the Mafs ?
Thecph. Yes : We find it prefcribed in
all the anticnt Liturgie?, with fome Va-
riation indeed, as to the Form, but in
Suhfiance the fajr.e. The Greek Friefis
life this Form ; Our Lord keep you all in
his Grace and Goodr.efs perpetually^ mnxj,
aJtvasSy and fcr e<ver. Amen. This Form
is to be found in the Liturgy of St. Bafil,'
and St. Ckryfojlcme. The Lafin Church
ufes the Form juft now mentioned. Be-
ne di cat n:cs cmnipctetis Deus, Pater, et
1 iliv.s, et Spiritus canS}:(S. Amen. Here it
is to be ncted, that the Church, in all
her Sacramento and Benedictions, invokes
the defied Trinity, and that as the
Mnfs begins vviih Invocation cf the
Holy Trinity, fo it ends v/ith the fame,
Thcct. Tell mc why the Priell lifts up
his Hand, and makes the Sign cS the
Crcfs, when he gives this Eenedifticn ?
Thecph,
138 On the, MASS,
Theoph. To ihew that all Benedidions
and Bleiiings fiow from, and are imparted
to us, by Virtue of the facred Crofs and
PafTion of Jefus Chrifl, our great Re-
deemer and ?yiediator. The Priell here
bleiTcs the People in the Perfon of Jcfas
Chriil, and after his Example, who af-
cendinginto Heaven, lifted up his Hands
and blcfTed his Difciples. From hence
comes the Tradition and Cuilom of the
Church, that the Prieil having f.nifhed
Mafs, bleiTes the People.
Thcct. This Benedi(fdon is fcm.etimes 0-
mi:ted. Why fo ?
Theoph. It is omitted in MaiTes for the
Dead, which are concluded with Re(iuief'
cant in Pace. May they reji in Peace ; for
ivlafs being faid for theRcpore of departed
Souls, all that is peculiar to the Living is
cmitied, and the Benediction cannot be
imparted to them, as not prcfent. The
People indeed anAver Amen, praying that
in the one they may receive the EHcCls of
the PrielFs Benediction ; and in the other
they pray that the Dead may reft in
Peace.
Theot. Ought the People to fign them-
felves with the i>ign of the Crofs at the
Benedijtion ?
Theoph. I obferve that it is done fre-
quentlv, and fjo-nincr ourfelves with the
Sign of the Crofs is very good at all Times,
but here feems to be not fo congruous or
pro-
0« the MASS,
1 59
pr6per. It is better to attend to the Pneft'5
Eenedidion and Signing, as an Ad: of Au-
thority and Power, in the Perfon of God,
by his Miniilcr, and our befr Difpofitioti
to receive it is to bow down humbly, with
ourHands joined to receive it. The fame
■ alfo may be obferved when the Bcnediiflion
"of the BlefTed Sacrament is given, as
Chrill himfelf then gives us his Blefling.
Theoi. Why, after this, docs the Prieft
read St. Johns. Gofpel ? Is that Part cf the
Mafs, or belong to it ?
Tkeoph. No : It is no Partcf it, and the
Cuflom of faying it was brought into the
Church in later Times. Ga^cant, in his
Commentaries on the Kubricks, of tlie
Miflal fays, that after the Liturgy of St.
Fetevy fomething was read from the Law
and the Prophets, probably fome Inflruc-
tions to the People before they departed ;
in Place of which the Reading St. JcJ:n\
Gofpel was introduced, and for which this
Reafon may be aff gned : As the Mafs was
began with the Memory of Chrilt's Nati-
vity, fo it might end with a Memorial of
his Divinity and Humanity joined in one
Perfon, that we may always retain the
Memory of it, with a Verbum caro fa^us ejf.
The Word nvas made Fir//:.
Theot, I take Notice that fometimcs this
Gofpel is not read. On what Account is it
omitted ^,
Theoph,
140 On the M ASS.
Thecph. When nny Feaft fails on a Sun-
Jay., in Lenti or on Vigils and Ember Days,
S3 the Mafs is faid of the Feau, and a
Comir.cmoration is r-:ade of thofe Days, by
a proper Collect or Prayer, fo the Gcfpel
for thofe Davs is read at the End of the
Mafs. Of the Gofpel of St. Jclsn, St.
.Aiijline amrms, that cf all the divine Au-
t'iiorities contained in the facrcd Text,
*' tl-e Gofpel is worthily efteemed the mcil
*' evccller.c, and among the Gofpels that
** of St. Jchn has the Pre-eminence, and
.*' of aU the Parts of St. T-^v's Gofpel,
*' the Beginning is moft fubllme ; for in it
*' arc contained the highefi Ivlyfteries cf
*' our Faith, the Trinity, eternal Gencra-
*' tion of the divine Word, the Creator of
** all Things, the Incarnation, and the
*' wonderful Eiiecls thereof, as Life,
'^ Light, and Grace, which Chriit brought
**' unto us, whereby alfo we ars ir.ade the
'' Sons of God."
Thect. Are there any Ccre.Tionies ufed in
faying this Gofpel ?
Thscph. The fame as are'obferved in
reading the Gofpel in Mafs. During the
faying St. Johns Gofpel the People ftand,
and at the Beginning fign themfelves with
the Si^n cf the Crofs on the Forehead,
Mouth, and Breall:; ailoueht likewife de-
voutly to kneel with the Pricft at the Words
Et '-jerhi'.rn caro fafzum cf}; the lVo}:4 'uoas
niadi Flejh 3 aj in the Creed, at thcfe Words,
Et
On the MASS. 1 4-1
Et homo faSIus eji \ and vjas 7::adc Man.
But in the End, inilead of" Laustihi ChtiJU'y^
"u." hanks he io thse, O Chrij.\ we here fay,'
Deo Gratias, Tha7iks be lo Gcd^ thus con-
cluding the whole Oihce with due Praife
and Thankfgiving.
I have now, 'i heotims, given ycu a brief
Explication vsf the Mafs, of all the Cere--
monies ufed in it, and of whatever apper-
tains, or belongs to this great and au.guil
Sacrifice of the Ncv/ Law, I hope to your
Satisfa'^ion. Is there any Thing elfe' that
you defire to be informed of, or that I can
fervc you in ? If there is, command my
little Afiiftance, and 1 Ihall give it with
Plcafure.
Theot. As you are fo very obliging,
I will make ufe of the Liberty you
give me. There are tv/o or three
Things more, relative to what we have
been fpeaking of. I fhould be very glad
to have fome Liflru<rcions from you concern-
ing the Refpcift due to the holy Sacriiice ;
of frequent hearing Mafs ; of the Inten-
tion and Attention with \Y^ich we ought to
hear it : as likewife' fonie proper devout
Method of alTiiting at it. If 1 have not
already tired you, to carry on our Conver-
Tation on thefe Points will greatly add to
the Obligations I lie under to you.
Thecph. I cannot but commend your pi-
ous Defire, and I fhould be much wanting
to the F/ieadfhip you have for me, was I
to
142 On thi M J S S.
to refufe fo reafonable a Requeft. I will
therefore endeavour to fatisfy you at our
next Meeting, which, if you pleafe, . may
be after To-morrow, when I Ihall be at
Leifure to enjoy your good Company.
Theot. That Time will fuit me very well.
I will not fail to wait upon you, and am
your obliged humble Servant.
^heopk. Your's, Sir, Adieu.
D I A-
0« the Refpe^ due to th^ Holy Mafs, 143
DIALOGUE XVI.
On the Re/pea due to the Holy Majs.
Thecphilus. f^ OOD Morning to you^
Vjr Theotime^ you are a Man
of your Word ; fit down.
Theotime, This I will do very readily,
and defire you will now fay fome thing of
the Refped due to the Holy Mafs, in which
I fear too many are much wanting.
Thecph, I am forry to fay yonr Appre-
henfions are too well grounded. There are
too many who go to this folemn Service,
and during it behave with fo little Decency
and Refpeft, as muft give great Scandal
and Difedification. Of thefe it may be
faid they fee Ma/s celebrated, but do not
hear it, not, at leafl, according to the In-
tention and Spirit of the Church, and
juflly dcferve a fevere Animadvcrfion on a
Conduft fo oppofiiie to what they do, or
pretend to believe.
Theot. It will therefore be a Work of
Charity to endeavour to reform fuch, by
fhewing briefly the Reverence and Refpcd
due to thefe facred and augull Myileries.
Theoph. I am very v/illing to fecond your
pious Defires, and ofi'er fomething on this .
Point
144- On the RefpeSt cIl: to the Holy Mjfs.
Point to thelerious Confideration of fuci/
and nut only to them but to all Catiii*
licks.
It is certain that too great R.everence and
Refpeo: cannot be fhewn to the Service of
Almighty God, particularly in this high
and peculiar 1-^ ait of his Service, this great
and tremendous . -sacrifice, wherein Jefas
Chriit oilers himfclf up, by the Hands cf
the Prieit, to his eternal Father im our be-
half, where Jefiis Chriil, God and Man,
is truly and really prefent on the Altar,
after Confecration, and in the Tabernacle
where the holy Hoii: is referved. On this
Account Ciiurches are truly called Houfes
of the living God, Temples confecrated to
his peculiar Worihip. Can this be fpoke,
or even thought ot, and our Minds not be
filled with the molt reverential Awe and
Dread, when we are in his immediate
Prefence, and aimting at the Sacrince of
the Mais.
Theot. What you fay is undoubtedly true,
and will be readily acknowledged by every
one, was the Qnellion put to them; yet,
notvvithilanding, a v/ant of Reverence and
Refpedi is too viilble in the Conduvft Oi
many. You may fee them ftaring and gaz-
ing about moil Part cf the T^me of Mafs.
A Book in their Hand perhaps, but they
draw their Eyes oit it to lock at every one
who comes in. If any ' y ■ irtance is
near
The RefpeSf due to the holy Mafs. 145
near enough, a little Chit Chat fjliovvs,
as if the Church, a Houfe of Prayer, was
an AfTembly Room for Converfation. Kneel-
ing is certainly the mofc proper Pofture for
Suppliants at the Throne of God : But to
kneel may fpoil a fine Gentleman's Silk
Stockings, or dirty a Lady's Petticoat.
Some, indeed, will vouchfafe to kneel, at
the Elevation, a little, and with one Knee.
Can this be any ways fuitable to the great
Majefty of God, the Dignity of the facred
Myileries, and the End for whicn we go to
Church?
Theoph. You are pretty fmart, Theotimey
upon our fine Ladies and Gentlemen. Such
Behaviour, indeed, has nothing in it of
that Reverence andRefpeft due to the Mafs;
and it is to be apprehended fuch People go
£rom Mafs with little or no Benefit by
hearing it: But there are other Circum-
ilances denoting this Want of Refpecl to
the holy Myfleries ; as the Praftice of thofc
who ftudioufly, as I may fay, aud purpofc-
ly come late to Mafs, when the Prieit has
begun, perhaps when he is reading the
Epiftle, or even after the Gofpel. This,.
when the Pra6lice is frequent, flievvs an ex-
treme and very culpable Negleft. The
fame may be faid of thofe who fearch after
the fliorteft Mais they caa find, and are ever
grumbling if they arc obliged to hear a
Gentleman fay Prayers gravely and delibe-
H ratcly,
1 46 Vie R,:fpcSf due to the holy Mafs.
f ately, and not hurry it over as quick as
tliey vvould have him.
Theot, Eut, are there net fome Priefls too
long at Mais, and who tire even the De-
vout and Serious?
Thcoph. This may be the Cafe fometimes,
but, 1 believe, not very frequent. When
it does happen, a little lerious Reflejftion
where we are, in whofe Prelence, and about
what, will help to lengthen our Devotion,
and take off all Uneafmels.
Theot. I have heard fome fay, they had
rather hear two fhort MafTes, than one
long one. What is your Opinion ?
'Tkecph, I widely diner from fuch. To
hear two MafTes is certainly a pious good
Thing ; but if they are fo very Ihort that
I can never go on, or accompany the Priell,
either in toy Attention nor with my Prayers,
I freely crnfefs, I am neither pleafed nor
edified: I am rather fcandalized to fee a
Gentleman at the Altar, hurrying over the
facred Ailion with fo much Precipitation
as if he grudged every Minute he was em-
ployed in it. However, I am no Friend
to very tedious long MafTes, and think the
devout Thomas a Kempis gives very good
Advice to Prieils, when he fays, *' In ce-
** lebratirig, be neither too long nor too
** Ihort, but obferve the common Method
** of thofe vsith whom you live. You
** ought not to make others uneafy or tire
.'< them, but to follow the common Rule
" pre-
Tl.e RefpeEl due to the hoj Mai's. 14^
*■* prefcrihed by the Antients ; and rather
*' icck the Profit and Utility of others, than
*' vour own private Dev'OtiQn and AiFec-
*' tion." Imit. J. C. 1. iv. c. 10.
Theot. I readily fublcribe to your Opi-
nion, and believe you will to mine, when
I tell you, I can't well approve of the Cuf-
tom of fome X'.'ho arc in fuch vail Hurrr
to be gone, as they can fcarce ftay till the
laft Benediclion is given ; or if they iiiy the
Reading of St. Johnh Gofpel, the Inilant
that is iinilhed, are upon the Wing, and
haflen out of the Church as if they were
afraid it would fall on their Heads.
Tbeoph. I agree with you, and think fuch
People's Behaviour to be not a little de-
feftive, and their Devotion very cold. They
would not be in a Hurry to run out of the
Prefence Chamberof an earthly King, were
they admitted into it : And furely the
Church, the Prefence Chamber of the great
King of Heaven and Earth, may invite
them to ftay a little in it after they have
had the Honour of an Audience, as I may
fay, of his adorable Majeily. I will con-
clude this Point with a moil: pathetic Ex-
hortation from St. Bernardin of Sienna, who,
in one of his Sermons, thus addreffes him-
felf to his Hearers : " Let our Entry in-
** to the Church be humble and devout ;
** let our Stay there be filent and quiet,
*' acceptable in the Sight of God, which
•' may not only edify others, but alfo en-
Ha ** courage
jaS Ttje Refpea due to the holy Mafs.
** courage them ; let us attend, in thofe
*•' Places, to the facred Solemnities with
*• intenfe Affections, and continue in de-
*'^ \ cut Prayer ; let all vain Things ceafe,
'-* much more filthy and prophane ; away
*' with all idle Talk and Confabuiadon.
*' Woe, woe to thofe who are confounded
*' with'greater Shame before Men than be-
^* fore God; who are bold to do many
** Things in the Sight of God, which they
^^ would be afhamed to do before jVlen."
Thect. What you have faid is very inr^
llruclive, and much to the Purpofe. What
have you to fay about frequent hearing
Mafs ? Would you have me hear it every
Day ?
TlMGph. To hear Mafs devoutly every
Day, is doubtlefs an excellent Pradlice,
and carneftly to be recommended to all
thofe whofe Circumftances will allow Time,
and they have a Conveniency to do it. To
hear Mafs on all Sundays and Holydays is
llridly obligatory, and not to be difpenfed
with but in Cafe of Sicknefs, or fome other
juft and lawful Impediment. Whoever,
without fome fuch juft Caufe, wilfully
omits to hear Mafs on thofe Days, com-
mits a grievous Sin, by not fandlifying the
Lord's Day, and not obfendng the Precept
cf the Church to h«ar Mafs on thofe Days.
At other Times it is left to every one's De-
votion to hear or not to hear Mafs. There
are many wprking labouriog Men, and
$hop-
Tie RefpeSi due to ths holy Map, 14^
Shop-keepers, whofe Circumfiances will
not allow them to be prefent every Day,
but fuch may intentionally hear Mafs, by
joing their Intention with the Chnrchj and
every Day offer up, in their Morning
Prayers, the MafTesthatmaybe faid that Day.
This is a good and profitable Devotion, and
will make them Partakers of the Benefits of
the Holy Sacrifice> though not actually pre-
fent at it. As for others, who have none
of thefe Impediments, but are entire Maf-
ters of their Time, to hear Mafs daily is
much to be recommended to them. 'I'h*
whole Day is in their own Difpofal. They
can, and willingly do, fpend Hours and
Hours together in Diverfions and Amufe-
mcnts, oftentimes, at beft trilling, if not
worfe. Such ought not to think m.uch, or
grudge to give feme little Part of the Day
in Attendance on the public Woriliip of
God, as well as to their private Devotions.
Theot. Have you no Motives to induci^
Catholics to a daily or frequent hearing
Mafs r
Theoph, Yes. Their own fpiritual Inte-
refl in the Profit they may thereby reap to
their own Souls ; and the Example of the
Saints. Their own temporal, as well as
fpiritual Intereft, is here concerned: Th«
more devoutly we fcrve God, and the more
we attend to his Service, the more we may
cxpe(5l his Bleiling upon us, and to profper
in ail our lawful Undertakings, according
H 3 t9
J so Tie Refpsa due io the hly Maft.
to what our bkiTed Saviour fays, Seek Jirjf
the Kingdcpt cf Cod, and all ether T lyings
Jhc-.ll be added to ycuj St. Luke c. xii. As
to our fpiritual Intereil, and what regards
cur Souls, it is certain our beft and great-
eft Interei^, is to take Care cf them ; for.
What It: ill it a'vail a Man io gain the ivhole
World, andkfehis ciunSculP St. Matt. xvi.
We are daily expofed to a thoufand Dan-
gers of lofmg them. What can preierve
us but the Grace of God ? And by what
Means can we more emcacioully obtain
this Grace, than by the Merits of Jefus
Chrift applied to us in this holy Sacrifice,
the endlefs Source of all fpiritual Graces
and BleiLrigs, and a fovereign Hemedy for
all our Evils, if we confider the Examples
of the Saints and holy PerfoRS of all Ages,
how diligent and ferv^ent were they in this
holy Exercife ! never letting a Day pafs
without hearing one, two, or three Mafles.
They never thought their Time better fpcnt
than when they were in the Church, adoring
and wonnipping God in thefe holy Myfte-
lies. This we may learn from the Lives of
St. Anfehiy ^t. Thcmaa of Aruine^ St. Bojia-
I'enture, St- Le-zvis, St. Ehcar, and many
others. Let us imitate their Piety ; let us
imitate their Devotion in this Point, that
we may fhare in their Graces here, and
their Glory hereafter.
Thect. 1 ackncwledge the Jaftnefs and
Reafonablenefs of what you fav ; but prav
tell
The Refua due t6 the Icly Mc.fs. 1 5 it
tell me whether it is necefTary to have an In-
tention to henr Mnfs when I g^t? to Cluirclir
Theopb, Certainly. Mi^n being a rational
Creature muit perform all his Afi'^'ons ra-
tionally, that 1?, with Reafon and Pr,:dence,
prcpofing fome good and laudable End in
what he does, whereby lie is induc'd fo
confider the proper Means to obtain that
End. The lirfl Thing therefore required
is. Intention, from whence all human Ac-
tions generally have their Worth and Va-
lue, or the contrary.
Theot. I have heard there are three Sorts
of Intentions ; aft&aJ, virtual, and habi-
tual. Explain them, and tell me whicli
of them I ought to have.
Thecph, A(5lual Intention is v^c^j, by
an Application of the Mind, we adually
intend fuch or fuch an End of our Adions.
Virtual Intention, is when we do fuch or
fuch Aftions, confequently to, or in Vir-
of, fuch a precedent aftuallntention. Ha-
bitual, is when we are accuilomed to fuch
or fuch Actions, v.hich imply fuch Inten-
tions, though we do not, at that Time,
reflect upon them. To apply this to cur
prefent Purpofe : When I go to hear Mafs
for fuch or fuch an End, for the RemiifTcn
of my Sins, to obtain Grace, or the like,
then my Intention is Ai^ual. When I go
to Church, by Virtue of my precedent In-
tention, it has a Virtual Influence on what
I do, and is a Virtual Intention. An Ex-
H 4 ample
1^1 The Re [pea due io the hcly Map,
ample of the third, or Habitual Intention,
may be of one who is accuilorr.ed to give
Alms, yet in giving it dees not aduaily re-
£edl on the Motives why he gives it, ne-
verthelefs would not give it but for the
Love cf God, and from a Motive of Cha-
rity.
"Theot. Would you counfel me always to
have an Adual Intention when I go to hear
Mafs?
Theopb. I would not have you go to hear
Mafs, without confidering why, wherefore,
or to what End you go ; or meerly out cf
Cuftcm, and to do as you fee others do. I
recommend therefore, to make an Aflual
Intention to hear Mafs for fuch or fuch
Ends as .you may propofe to yourfelf, and
fo prepare yourfelf to a{iiil at the holy Sa-
crifice. This you may do either before
you go from your Kcufe, when you are in
the Church, or at the Beginning of the
Mafs. An Intention, thus made Virtually,
accompanies the whole Aftion ; and though
we may have many Diilraclions, Coldn«fs,
or Want of Fervour, not wilfully enter-
tained or given Way to, yet we then hear
Mafs as we ought. From hence it follows,
that fuch a Virtual Intention is fufncient.
^'heot. I am fatisiied with what you fay
about Intention : Tell me what is Atten-
tion, and v/hether requiiite at Mafs ?
Theoph. Doubtlefs it is j and you'll pleafe
to obferve, that Intention refers to the End
propofed*
The RefpeP, due to the Holy Mafs. 1 5 3
propofed. Attention regards the Aulion
we are to do for that End ; fo that we may
fay. Attention is but a continuaLEfTedl of
our Intentions. That Attention to what
we are doing in all our Aftions of Impor-
tance is necciTary, will be acknowledged
by all who would asft prudently, anddefire
to fucceed in what they are doing. Hence
the old faying ; Age njiod agis. Mind ^.vhat
you are about. If this holds good in tem-
poral Anions, it can't be lefs necefTary in
Spiritual ones, as Prayer and hearing IMafs.
It is the Advice of the Wife Man ; Before
Prayer fi-epare thy Sculj to wit, with good
Intentions and Defircs ; a/id he not as one
ijoho tejnpteth Gcd. Eccl. c.xviii. He tempts
God, who at his Prayers, and when he
hears A'lafs, attends not to what' he faye,
or what he is about, but wilfully lets his
Mind and his Thoughts be rambling here
and there on other Things.
Thcct. You fay well, neverthelefs I fnd
Dillra<ftions will come into my Mind in
Time of Mafs ; and I am fometimcs very
uneafy and dejeded on this Account.
Tkecph. In anfwer to this, you muft
know, 7'heotme, there are two Sorts 01
Diftradions, voluntary and involuntary.
The former are very prejudicial to us :
Not fo the latter. Voluntary and finful
Diftradlions are thofe which we wiUiu'^iy
admit, and entertain cur Mind with m
Time 0/ Prayer, and without attending to
H 5 what
1 54 "TJie RefpeSi due io the Holy Mafs.
vv€ fay or hear. Wilfully to give Occafion
to rhem by gazing, ftaring about, and
looking at every Body who comes into the
Churchy marking how they are dreft,
laughing and talking in Time of Service.
No wonder if the Minds of fuch are full of
Diilradions, and their Prayers inftead of
being pleafing to God, offend him. The
Prayers of fuch are no more than vain
Lip Labour, and a Mocking of God. All
fuch, it is to be apprehended, go from
Church with no Fruit from v/here they
have been.
Theot. This is a fad Cafe. But, I hope
it is not the fame with thofe who may have
many Diilradlions, yet dovvhat they can to
avoid them.
Theoph, Bynom.eans. Some Diilraclions,
as I faid, are involuntary, and to which
the moll: devout Chriilians are liable, for
the Devil, the Enemy of all Good, when
he cannot withdraw us from Mafs, or
faying our Prayers, dees all he can to dif-
turb us, by filling our Minds with a thou-
fand idle Thoughts and vain Imaginations,
but thcfe involuntary Difiraflions will not
hurt us. They may be very profitable, as
giving us OccaftCn to humble ourfelves the
more before God, confeffing our own Mi-
fery and Weaknefs, and our entire Depen-
dance on his Grace, without which we
cannot fo much as produce one good
Thought. Let us but ferioufly and fincerely
do
The Refpea due to the Holy Mafs. 15^
do the beft we can, and we may truft in
liis Mercy and Goodnefs to fupply the reft.
Theot. This is comfortable and encou-
raging; but can't you prefcribe fome Rules,
by obferving of which I may, in fome
Meafure at leafl, prevent thofe Diftractions,
or the more eafily drive them out of my
Mind?
Theopk, The beft I can propofe is, Frrft,
When in the Church, about to hear Mafs,
ferioufly to refledl where, and in whofe
Prefence you are, in the Houfe of God
himfelf, and in his Prefence, before whom
the Powers cf Heaven tremble, and the
Cherubim and Seraphim proftrate thsm-
felves ; that where the BlefTed Sacrament
is kept in the Tabernacle, there JefusChrift
himfelf is truly and really prefcnt, requir-
ing, and juftly deferving of our utmoft re-
verential Attention, and humbleft Ads cf
Adoration and Devotion. Secondly, Di-
ligently to attend to all the Adions of the
Prieftat the Altar, the Rites, Ceremonies,
and Prayers ordained by the Church to the
Honour of God, and for the greater So-
lemnity of this auguft and tremendous Sa-
crifice of the Mafs.
Theot. I am infinitely obliged to yon,
dear Theophilusj for the Pains you have
taken with me. Let mc beg one Favour
more, which is, to tell me what Method,
in your Opinion, is the beft to hear Mafs
devoutly, and with Advantage.
Thcoph,
156 Method of Hearing Mafs,
Theoph. This I will do with Pleafure ;
but, if you plenfe, it fhall be the Subject
©f our next Conference.
Theot. With all my Heart. At prefent
farewel.
DIALOGUE XVn.
Method of Hearing Mafs.
Theotime. T F my good Friend I'heophihs
i is at Leifure, I Ihall be glad
of a little Converfation with him this
Morning, and on the Subjeft mentioned
when I was Yeilerday in his Company.
Thcopbilus. Good Day to you, Thcotifm,
I am at leifure, and ready to oblige you in
any Thing.
Thect. Confequently to this, you mull:
now, according to my Requeft, tell me
what Method, in your Opinion, is the beft
to hear Mafs well.
theoph. There are many pious and learn-
ed Authors, who have writ upon this Sub-
jeft, and who have propofed various de-
vout and excellent Methods of hearing
Mafs, and which every one may chufe as
bell fuits their Inclinations and Devotions,
as every one may not equally like the
fame ; for it is in Regard of our Spiritual,
Method of Hear'wg Mofs. i ^'^
as with our Corporal Tafte, in which every-
one, in feme Meafure, di^'ers from ano-
ther, and each takes that Food or Liquor
he likes beft ; fo in our Ipirituai Exercifes,
Praysrs, and Books of Devotion, I would
advife to make ufe of thofe which may be
moft adapted to us, and to afFect us moll
with pious Sentiments and Devction. The
End of all thefe various Books and Me-
thods is the fame, to ftir up in us a fervent
Love of God, and to move us to ferve
him. They are as fo many beautiful Lines
leading to the fame Point. Here then,
Theotirne, ufe your own Liberty, follow
the Bent of your own pious Inclinations,
and make ufe of that Method of hearing
Mafs, which may pleafe you beil, and is
moil accommodated to the Sacrifice, and
to the Ends for which it is offered up.
The common Manual has very good pious
Prayers adapted to every Part of the Mafs.
A Treatife, called the Sacrifice cf the Ne-w
Lan.v explained by that of the Old, is very
good, and feveral others which are to be
had. In my Opinion, and not to derogate
from the Excellency and Ufefulnefs of
others, the Methods of hearing Mafs pub-
lifhed by the truly pious and learned Mr.
Gather, are admirable, and never to be too
much recommended. His firll Method for
Beginners is well adapted to them. His
fecond for the Vv'ellinftrudled, and his third
for the more advanced, are writ with equ.l
Judg-
1 5 8 Method of Hearing Mafs^
Judement and Piety, as is his fourth for
the Abfent. I can't ndvife you better how
to hear Mafs vvel], than by recommending
his fecond or third Method, where you are
taught how to accompany the Priell, and
to go along with him in every Part of the
Mafs with proper and fuitable AfFertions,
and I doubt not but you will find great
Comfort and Advantage in obferving
them.
Theof. I admire the Book, and always
carry it with m.e when I go to hear Mafs.
But, as you juft now faid, there is Variety
in our fpiritual Talle ; I fhall efleem it a
great Favour if you will give me a devout
Method of hearing Ivlafs. This, added to
the ExpHcatien ycu have given, will ren-
der your Inftruf^tions compleat, and will
be an addiiional Kindnefs to me.
Thecph. I think, Tbectime, after recom-
mending Mr. Gather s excellent Methods of
hearing Mafs, you might be very well
content, nor, as I faid, can I give you
better Infiruftions on this Point ; however,
I will endeavour to fatisfy you ; and may
what I am about to fay be to the Glory of
God, and to our mutual Inilruftion and
EdiHcation.
When you are in the Church, and fee
the Prieft at the Foot of the Altar, ready
to begin Mafs, join with him, and offer up
this Sacrifice, according to the Intention
of the Church, and for thefe four Ends
for
Method of Hearing Mafs. T^g
for which it is offered. Firil:, AszHolo-
<:auj}^ or Sacrifice of Oblation, to give fu-
preme Worfhip or Adoration to God, as
fupreme Lord, ?vTaker, and Governor of
all Things, and confecrate yourfelf entirely
to him and his holy Service. Secondly, As
a Euchariftick Sacrifice of Praife and
Thankfgiving for all his Benefits, fpiritual
and temporal, bellowed upon you. Thirdly,
As a Propitiatory Sacrifice to obt-iin Par-
don of your Sins. Fourthly, As an Impre-
catory Sacrifice, to obtain all Graces and
Bleffings you lland in need of, and in all a
Commemoration of ChriiFs PafTicn and Suf-
ferings. Ha\'ing thus devoutly prepared
yourfelf, carefully attend to, and go along
with the Prieft in every Part of the Holy
Sacrifice, as thus :
When he makes a profound Inclination
to the Crucifix, do you with great Humi-
lity bow your Head, and give due Reve-
rence likev.'ife to it. Then fign yourfelf
with the Sign of the Crofs, and fay with
the Prieft, /;: the Name of the Father^ l£c.
then you may devoutly, jointly with the
Clerk, recite the Pfalm, Judica ?ne Deus ;
but take Notice, that here and el fe where
in the Mafs, whatever the People fay jointly
with the Prieft or Clerk, they are to fay it
foftly, and to themfelvcs. It is the Clerk
only who is to anfwer aloud, and which he
does in the Name of, and for the People,
who fpeak by his Mouth, and which is
abun-
2 6o Method of Hearing Mafs.
abundantly fufficient to exprefs their Con-
fent arid joining with the Priell:. The Rea-
fon v.hy the Clerk is appointed to anivver
and to make the Refponibries in the Name
of all the AiTiftants, is to prevent all Noife
and dilagreeabl'i difcording Voices, feme
high, fome lov/, which might caufe Dif-
traftions to the Prieft, and likewifs to one
another, that fo the facred Myiteries may
be celebrated, and attended to in Silence,
and with all interiour and exteriour Recol-
lection poirihle.
Vvhile the Priefi is faying the Ccnfieor,
endeavour to llir up in your Soul a true
Sorrov/ and Contrition for your Sins,
humbly imploring the Mercy of Almighty
God. When the Clerk recites the Co:-:-
fitecvy you may devoutly, but foftly,
fay it with him, humbly flriking your
Breall at Mea culpa, and with a deep Senfe
of your many and grievous Sins, beg Par-
don of God, through the Intercefficnof the
EleiTsd Virgin and ail the Saints, and that
you may fhare in the Abfclution pronounced
by the Priefi to the People after the Confi-
teor, then join as before, mentioned in the
following little Verfes and Refponfories,
and when the Prieil iays Or emus. Let us pray y
endeavour to recoiled your Thoughts, and
difpofe yourfelf to join in Prayer with all
the Fervour and Attention ycu poilibly can.
At the Introit, v/hich is properly the Be-
ginning of the Mafs, you may call to mind
the
Method of Hearing Mafs. l6l
the earneft Defires of the antient Fathers,
before Chrill, for his Coming. Rejoice
that he is come, and beg that he would
come at this Time fpiritually into your
Soul, and make you fit to receive the Bene-
fit of this holy Sacrifice. The Kyria
Eleifons follow. Thefe you may fay de-
voutly, but foftly, with the Clerk, and
beg of jefus Chrift to have Mercy on you :
Join likewife with the Prieft in faying the
Gloria in excel/is ; it is truly lliled th*e Ange-
lical Hymn, and confiUs of moll excellent
Afts of Praife, Thankfgiving, and Adora-
tion, better than which is not eafily to be
formed, and may here be very fitly faid,
either in Latin or EngliJJp, by the People.
After the Gloria, the Pried fays the Col-
lefls. Serioufly attend to them, joining
your Intentions with his, praying for the
fame End he does, and in the Conclufion
of them, with Heart and Voice fay, Jn:en.
While the Prieft reads the Epiflle, if you
underlland Latin, attend to what is read,
and thofe who do not underlland Latin, or
who cannot read, may filcntly give God
thanks for revealing his holy Will to us in
the facred Scriptures, and beg his Grace to
do his holy Will in all Things. In like
Manner, when the Gofpel is read, dand up
and hearken to it, and in the End fay de-
voutly with the Clerk, Laus tihi Chrijic,
or, PraiJ'e be to thse, G Cl?ri/l, for this hah
Gofpel
Tlmu
1 62 Method of Hearing Mafi,
T'heot. I beg Pardon for interrupting:
you. I obferve ir.any People read out of
Books they have, the Epiilles and Gofpels,
at the Time the Prieft reads them. Is this
proper ?
Theoph. We have the Epiilles and Gof-
pels for the whole Year, publifhed in E?:g-
lijh, and I can't difcommend this Prad^ice ;
but in my Opinion they had better read
and reflefl upon them at home fome Time
before they go to hear Mafs, or in the
Church before the Prieft begins. This
would im-print in their Minds the Subftance
of them., and help the Attention while the
Prieft reads them.
Theot. I am fatisf^ed. Pleafe to go on.
■Tkeofh. After the Gofpel, on Sundays
and fome other Feftivals, the Creed h faid,
at which you may Hand up, and recite it
with the Prieft, or make Acls of Faith,
and of believing all and every Thing that
God has revealed in his holy Word, and
taught us by his holy Catholick Church.
At the Words, Et hcmo faSius ej?, reve-
rently kneel dowu, and adore the divine
Word made Flefh. The Creed being faid,
the Prieft begins the Offertory, or Obla-
tion of the Bread and Wine. Join with
him, and lay your Heart upon the Altar,
and vvith it your Body, your Soul, your
Thoughts, Word? and Aflions, your whole
Interiour and Exteriour, offering them all
up to God, in Union with the Oblation
tlic
Method of Hearhig Mafs. 1 6^
the Prieil then makes, dedicating yourfelf
wholly and entirely to the Service of God^
When he lave the Orate Fr^Jrssy anfwer with
the Clerk, and devoutly join with the Pried
in the fecret Prayers, till you hear him about
to begin the Preface, making the little Ref-
ponfories before it. When the Prieil re-
cites the Preface with all poffible Fervour
and Devotion, fay it with him, or men-
tally join with the Angels, and all the cc-
leftial Spirits, in praifmg and adoring
God. At the SanSuSy San^ius, San£lus,
bow down and humbly £d:re the facred,
holy, and undivided Trinity.
V/hsn the Cancn of the Mafs begins,
attend with all the Silence and Recolleuiion
you can. This is the moft folemn and the
fubftantial Part of the Mafs, and being-
appropriated folely to thePrielHy Funftion,
or the Myfteries of this great Sacrifice^
offered up by the Prieft, is faid with a low
and fubmiffive Voice, by him and by him
alone, and is not to be faid by the People.
During the Canon you may unite your In-
tention with the Priefr, and ufe fuch
Prayers as correfpond to what the Prielt
prays for in the Canon, thn.t is, pray for
God's holy Catholick Church, for the fu-
preme Pafcorof it, all Prelates and Paftors,
all Chriftian Kings and Princes, for all
who are in any Trouble or Neccfilty, or for
any particular Blefiing you may {land in
need of j and at the firll Memento remem-
ber
364 Method of Hearing Mofs.
ber your particular Relations, Friendly
and Benei'adcrs. Thus entertain yourfelf
till you hear the little Bell ring to give
Notice cf the Ccnfecration, then recol-
ledting all the Fcvvers of your Soul, when
the Pried elevates the holy Hoft, bow-
down with all poUibic Humility, and adore
Jefus Chrift, truly and really there pre-
sent, and the fame when he elevates th«^
Chalice.
Theot. Many People, in Time of the
Elevation, flrike their Breafts very hard,
and make their Ads of Adoration fo loud,
and with fuch a Murmur, or Confufion of
Voices, as rather caufes, in my Opinion,
Diftradions, than excites Devotion. What
do you think ?
Thecph. I muft think their Intention
good, and that it is out" of Devotion they
doit; but it is rather to be difapproved.
Strike your Breall: modeilly, and with
Compunction, and make your Adls of Ado-
ration in an humble and low Voice, or ra-
ther mentally, for in thefe facred Moments
the greater Silence and Recolleftion is to
be obferved, to aroid all Diiiraflion or
Difturbance to the Priell, during the AA
of Confecration. Hence every one ought
carefully to avoid all coughing, fpitting,
hawking, or blowing their Ncfes.
Thect. Is their Cullom to be approved,
who at the Elevation kneel but with one
Knee, or only bend one Knee f
Theeph,
Aletho:! of Hearing Mafs. 165
Theoph. My anfwer to this is : Where
Lamencfs, V/eakncfs, or other Inability,
hinders them from doing othervvife, they
are neither to be cenlured nor condemned.
Where this is not the Cafe, they arc fe-
verely to be cenfured and condemned for
fhewing fo little Reverence to Jefus Chrilt
prefent, and muft anfwer for it, and for
the Scandal and Difedification they give to
others ; but I go on.
After tke Elevation till the Paier NoJIer,
continue devoutly praying,^ and at the fc-
cond Memento, pray for the Souls of the
Faithful departed, for your particular Re-
lations and Friends deceafed. At the Nobis
quoque Peccatoribus, mod«ftly ftrike your
Breaft, and beg of God to be merciful to
you. When the Prieft fays the Pater Nojier^
you may fay it with him, and when the
Clerk fays, Sed libera nos a malo, humbly
beg to be delivered from all Evils and Dan-
gers, efpecially the great Evil of Sin. At
the Agnus Dei, humbly addrefs yourfelf to
the Lamb of God, Jefus Chrift, truly pre-
fent on the Altar, faying foftly with the
Prieft, Agnus Dei qui tollis, l^c. ftriking
your Breatt modeftly. After that, enter-
tain yourfelf in confidering the wonderful
Love of Jefus Chriil to us, in the Inftitu-
tionof thismoft holy Sacrament, giving us
therein his own moll holy Body and Blood,
to be the Food of our Souls, and to bring
Hi to eveiUitiog lofe. While the Prieft
com*
1 66 Method of Hearing Mafs,
communicates, endeavour to make a fpirl-
taal Communion, and beg of Jefus Chriil
that you may Ipiritually receive him into
the Houfe of your Soul, and acknowled<>-
ing your own Unwcrthinefs, ftrike your
Breait, and lay the Domine ncn /urn dignus
with the Prieil. At the Polt*communion,
and when the Prieit fays the lail CoUefts,
join with him and attend to them, faying,
v.ith the Clerk, at the End, dmen. When
the Pried bows dtnvn, before he gives the
JBenedicticn, do you bow down humbly to
receive the Benediction, begging of God,
that as the PrieA, in his Name, blefTes you
on Earth, he would vouchfafe to ratify
that Benediction here, and give you an
eternal Bencdiftion hereafter. When the
Prieil reads the Gofpel of St. Johui Hand
up, and reverently attend to it, and at
thofe Words, Et <verbum caro fuclufn eft,
kneel down and adore Jefus Chriil: made
Man for our fake.
Mafs ended, be not in a hurry to go out
of the Church, as if you was tired with
what you have been doing. Stay a little
-while ; thank God for the Opportunity of
hearing Mafs ; beg Pardon for all your
Diitradiions and Indevotions, and that he
would grant you to receive the Benefits of
the holy Sacrifice you have affilled at. I
have thus, Theotimef endeavoured to fatisfy
your Defire, and gix^en a brief Method of
hearing Mafs: You may obferve, it is
much
Method of Hearing Mafs. 167
much upon the Plan of pious Mr. Gother^s,
and you may ufc either this, or that, or
any other you may find in any approved
Book of Devotion, as you like bell your-
fclf. One Thing I muit now afk of you.
Tbcot. O ! Sir, you h^ve a right to com-
mand any Thing in my Power. Pray,
what is it ?
Theoph. When you go to hear Mafs fail
not to remember me, and let me have a
Share in your good Prayers. In return, I
will reciprocally pray for you.
Theot. I moft willingly agree to the Pro-
pofal, and now be pleafjd to accept of my
moil grateful Thanks for your Goodnefs, in
thus explicating to me the Holy Altar and
Sacrifice. With this my Acknov»'ledgment
I take my Leave of you, and am your very
humble Servant.
Theoph. I am equally your's, Theotimep
Adieu.
Soli Deo Gloria. Amen.
FINIS*
INSTRUCTIONS
AND
DEVOTIONS
FOR
Hearing Mafs.
Printed in the Year mdcclxvii.
THE
PREFACE.
rH E greatejl Sacrifice that has been of-
fered to Almighty Gody nvas that of
Chrifi our Lord on the Cvofs ; ivhere, by
the Effufion of his Bloody he cancel d the Hand-
nvriting that nvas again]} us, fi^aVd our Peace
ivith Gody and made fuch a lajling Pro-vijion
of Merits and Grace y that nvhaie-ver Blejfings
njce recei've from our Heavenly Fat her y come to
us through him, and mitfi be ack7io~doledg d the
Effeds of his Sufferings. By this Oblation of
himfelf in our Behalf he became our Redeetncrt
and ^t is the Work of our Redemption he fill car-
ries ony not ceafing in Heaven to be our Ad-vO"
cate, and e-venfrom that holy Sanduaryy into
nvhich he is enter dy applying to us the Merits
of his PaJJiony and offering himfelf in our Caiife
for enjer. For tho' Chrijl nuas crucify'' d and
died but cjuCy yet the Oblation of Chrifi cruci-
fy'' d is eternaly and continues for every njohere-
e-ver Chrifi is prefent ; it continues in Heaven j
becaife he is there ; // continues on Earthy be-
caufe he is on our Altars ; Jo that halving once
died for us on Mount Calvsiryy he fii II offers
himfelf y as having been immolated for us on that
A 2 hch
The Preface,
hdy 'Mount, But vjhcther then on Mount Cal-
vary, or no^v in Heaz/en, or en our Aitarst
the l^iclim and the Ohlaticn of the y'ldim are
e-jeyy 'vjhere the fame ; it being no ether than
Jefus Chrif, ^iji-ho is both the Oblation and the
Oferer, in ^ality of Prieji eternal, as '-jcas
foi-etold in the Pfcilms : Thou art a Priej): for
ever, according to the Order of Mclchrfedech,
This Oblation then being not only a Me/noriai,
but liXeix:ife a continual Jtplication cf the Me-
rits of Chrift^s Paflon to us^ <Tve ha-ue great
Reajon to bhfs our Redeemer for having made
Choice of our JltarSy there daily to offer himfelf
to the eternal Father, and perpetuate the Oh-
lation he n^ade of hi/nfelf on thf Crojs j and by
this bcly Expedier.t of his Love to excite us
daily, not only rjjith Gratitude to commemorate
his S'cfferings, but like-tvife po^juerfully rno-ve Us
to ufe all pcifjibleEndea'vours for becoming faith-
ful Ser-vayits to fo good a Majier, haloing there
fro<vided us the mof effectual Means for oh-
faining of the Father All thofe Helps ana Graces
necefary to fo great a Work. In this conjifs
the Subfance cf our public Liturgy, <where
Chrift is the in^oifible Offerer and the PrieJl
performs the Mii7ifiry, to ^uohich he is called.
Mmiltrorum vice fumas, fays St. Chryfo-
ftom, qui vcro hasc fanftiMcat Sc tranf-
mutat, ipfe eit (Chrijlus.) 'We hold the Place
cf Minijiers i but he that fan£tifies thefe Gifts,
and changes them, is Chrifc himjelf', he that
iK-rought thofe Things at the laji Supper, does
'IV hat is done here. This great blation then thus
made by Cbriji and his Mimjiers, is the Subjeci
The Preface.
of our daily IVorJJjip ; to this the Faithful ark
iiaily called^ as having their Part too in this
Offering-, both in prejhiting it to Almighty Gcdy
andy by vieans cf it, hoping for Blejjlngs frohi
the Di-uine Bcunty : In vjhat Planner itey arc
to ajjlfi at it, is the Bujlncfs cfthefe facrt Ih-
Jlrudions, in <vjhich, tho^ there be 'nothing ncu:,
yet the Method may Jlill be helpful to all Condi-
tiofij ; to the Ignorant, in gi-ving them feme Light
into this great My f cry ; and to the Well-i?i-
Jirucled, by leading them fill farther into this
Abyfs of Fcn.':er and Qoodnefs, in 'which the
viof Ad'vanced ha'-ve fill farther to go.
But n.vhilc Ifpeak of this Oblation, I am 'very
fenfible of its being a Confequence of the real
Prefence of Chrif in the Eucharif, and that
there can be no De-votion expededhere, but ^cuhat
is built on this Dodrine ; and therefore, for the
laying a Foundation to this little Work, I think
it 'very reafonable, by Way of Preamble, to clear
fome Difficulties belonging to this Point ; net
that I pretend to ex plain the Manner honx Chrif
is prefent in this Myfery, but in a Matter,
nvhere Rcafon is at a fund, to make this Won-
der credible at leaf; by laying before it fomt
other nxondcrfid Works of the Almighty, that
one Incomprehenfble may prepare the Way for
another. ^Tis the Method St. Gregory ufedin
explicating the Myfery of Chrif s Refurrcdion
and Apparitions, Horn. 26. in Evang. '''■The
** Works of God, fays he, nx}ould not be the
" Suhjed of our Wonder, if they could he cotn-
*' preheHdedby our Reafon ; nor has that Faith
A 3 any
The Preface.
** any Merit, luhere it has Exferienceio de-
** mcvjJt^ate it. Thefe Wcrks then of eur Re-
*' aeenury ^o:hich cf the-mjelves are ahcve cur
**- ReaJoK, muji he ccnfder^d by other Works of
** his', that fo nxhat is ivonderful may gain
** Credit from ether Things yet more ivonder-
" /«/.'* In this manner I pall, nx:ithc-ut Of-
fence, touch at feme Difficulties relating to
this Dcclrine, and fee hcvs far the Works of
God <v:ill recommend the Truth of this Myfery
to our Belief
I. Tien, lyixhat Fo^x^er is it to he imagined,
thatn.'jhattias Bread and Wine, can be changed
into the Body and Bleed of Chrifi ?
By the di'vine Fc--jcer, cf 'which ^vce ha^efo
many Injiance: in H. Scripture ; that Pc-ul er
by <v:hich the Waters nfjere turnd into Blood,
Exod. vii. 20. the D:ifi into Lice, Exod. idii.
17. hot's Wife into a Pillar of Sch, Gen.
xix. 26. the Water into 'Wzr-ie, at the Mar-
riage in Cana of Galilee, John ii. 9. that
Po^ver 'which the De<vil oivned :n Chrijl, Mat.
iv. 3. nvhen he f aid to him, If thou -be the
Son of God, command that thefe Stones
be made Bread. That Pcvjer may be eafily
toncei'v' d f.fficient to change the Bread and
Wine into Chrif's Bocy and Blood, 'Tis the
Pot'jer cf God, <v:hcn: in cur Creed nve helie-ve
Almighty : He ivhc made all Things of nothing,
can, i<:he7:e-'V£r he plccfes, cha-nge one Thing
into another. Hefpcke in the Creation, and all
things 'i'j ere made-, kefpeaksafternvards, and
h
The Preface.
hy his Word Things are changed, hecaufe ht
has Poiver to make Things be nvhat he fays
they are : As therefore Chrif fays to the No-
hleman^ Joj^^^ iv. 50. ivhofe Sen nvas fck at
Capernaum, Go thy Way, thy Son liveth;
hy his Pcnver made him to he as he f aid he
njoas\ fo hert Chriji faying. This is my Bo-
dy, This is my Blood; his Pozver and Truth
make it to he, nvhat hy his Word he fays it is.
Chriji fays it, and hecaufe nxe can neither
quefiion his Poiver nor Truth, ive therefore
belie've it to he ^what he fo fokmnly afferts it.
II. Honx) can the Body of Chrif he contained
ichole and entire under the Compafs of a Piece
of Bread or Wafer.
We doiit apprehend Chrif s Body to he in
theSacrament after that grofs, carnal '-nd cor-
poral Manner, as fame of the Difciples feem^d
to underfand it, nx>hen they cry^d £>///, John v^i,
60. This ii. a hard Saying, who can hrar it ?
hut after a more perfeft ^^Wfpiritual Manner
of Being. To ccncci-ve this aright, ycu muji
ehfer-ve out of St. Paul, i Cor. xv. 42, 43.
there are ti.10 <vcry different Manners of Be-
ing proper to a human Bcdy, according to its
different States ; for it may he either corrup-
tible or incorruptible ; mortal or immortal ;
xatural or fpiritual. Thus St. Paul, difcourf-
i*ig of the Manner in <vohich our Bodies Jhi^ll
he at the RcfurreSlion, fays, V. 53. that then
this Corruptible mufl: put on Incorruption,
and this Mortal muft put on Immortality.
A 4 Jt'4
The PREFACE,
Andy V. 44. It is fown a natural Body,
it is raifed a fpiritual Body. There is a
natural Body, and there is a fpiritual Bo-
dy. 2\oiXy tho^ it he not pojjihle to imagine
hoi'J a human Body, nf^hen it is in its cor-
ruptible, mortal, and natural Manner of
Being, that is fo extended and gro/s as here
it is, can he truly end really contained under
the Form of a Wafer : Yet, ixihen this fame
Body has put on its other more perfeH Manner
of Being, and is nc^L-j /^rri;?,'^*? incorruptible,
immortal, and even fpiritual, there is not
then that Difficulty cf apprehending it ; hecatfe
being ncnjo heccrne in its ^laliiies like a Spirit y
a-nd a Spirit requiring no Exienfoncr Greafn-fs
cf Place for its Being y fo neither dees a Body,
fushen it is become fpiritual. Js therefore you
can eafily concei^ce, hc~jj a Spirit may be really
under the Compafs of a Wafer, fo likenj^ife may
it be under]} 00 d of Chrifs Body, ^ivhich is not
imagined to he there in its corporal and natural
Mariner of Being, hut as it is incorruptible-,
immortal, and a fpiritual Body .
By keeping clofe to thisThoughtyfe-t'eral other
Dificzdties may hefolvd, relatiyig to this Sub-
jecl. For Chrifs Body being in the Sacrament
according to this perfed Manner of Being, even
like a Spirit, it may he apprehended hoiu the
Sacrament may be broken ^without injuring or
breaking his Body : As --when a Man's Body is
broken, or a Li>nb cut cffy the Soul rcfnainsfill -
entire, becaife it is a Spirit, and notfubjed ts
fucb Accidents as ihefe. Thus liki^uAJe may it h^
con-
The Preface.
concti'vd ho^vo the Body ofChrij} may he ^uuholg
and entire in e-oery Part of the Sacrafnent, after
ihefaa-ed Hoft is divided \ as alfo ho~M it may
he in many Places at once : For thd' ^-e cannot
eafly underjland this pofjihle • to an extended
Body^ and in its corporal Manner of Beings
there's nofuch Dijfculty in relation to a Spirit^
or other Thin^ in its Majtner of Being like a
Spirit i hecaufe a Spirit has no Dependance on
Place, nor is confined either to it or by it*
m. Hoijo then is it the fame Body of Chrift
ivhich 'was horn of the Firgin Mary, andcru-
cif/d, fince it is fo <very different from it ?
*Tis the fame true and real Body of Chrift^
ntshich i^as born and crucify'' d, the fame, Ifay,
in Subjiance, but different as to its Manner of
Being : As the 'very fame Bodies^ in <ivhich ive
no-uj li've, Jhall rife again, the fame in Sub-
fiance., hut 'very different in their Manner of
Being, as being then to be glorified, and become
immortal and fpiritual : Upon ivhich Words of
St. Paul, the Englifh Bible, printed at Cam-
bridge, \62g,obfer'ves, that honxje-ver this fup'
pofes a Change in the Bodies, yet *tis not
changing the Subftance ; <u)hich Explication
being allonxi'd of in our Cafe, it clears this
Difficulty : And there's Reafon enough to ad-
mit it, if it be confider*d, ho^w Chrifi enter* d in
among fi his Difciples, the Doors being fijut\
that he ivas horn -Mithcut Injury to his Mother'* s
'■virginal Integrity ; that he paffed thro* the
Multitudes more than cues, vjithout being fen
The Preface,
or percei-v^di in -ojh'uh Injiancei there are
Grounds to belie've Chrijl ajjumed this preter-
natural and fpiritual Manner ef Exijience^
not only after his Refurredion., nvhen his Body
*was gloriffdi hut like<vcife before.
IV. Ho-^o can this he reconciled -xvith the
SenfeSi for our Seeing and Tajlin^ tell vs the
Euchariji is Bread and Witie after Ccnfecra-
tion ; and niuft not -z: e belis-ue them, fince God
has gi-uen us thefe 'very Pon.cersfor this End P
This muji he anhjoer* d by afking another
^ejlion. What did Mary Magdalen ey^^ at
the Sepidchre^ Mark xvi. 5. The Scriptures
fay. She faw a young Man fitting at the
Right Side, cloath'd in a long white Robe,
and no ^ejlion her Eyes told her it ^vas
a young Man, from nvhat Jhe fauj, and her
Y.z.xz from njohat Jhe heard him fpeak. And
after all this Information of her Senfes, ivas
it a young Man ? No ; for. Matt, xxviii. <zve
mre affured it 'v.-as an Angel', and the Engliih
Bible 7ionjo mentioned, in the Margin in Mark
xvi. fays. It was the Angel of God in the
Likenefs of a yoiir.g Man. Nonv, hcnv is
this to he reconciled -ivith the SenfesP The fame
Difficulty may be made in the 'Dovtfeen c^ver
Chriji at his Baptifm, and the fier/ Tongues
o^-ver the Apojiles at Pentecoll. For tho' the
Information o/'Senfe in thefe Cafes tt-^x, that
they nxiere young Men, a Dove, and fiery
Tongues ; yet you fee, &?//• Faith goescther-tvife,
and <we belie-ve they iKere not in Subfiance
<v:hat
The Preface.
Kvhat they appeared to be, but an Angel and
the Holy Ghoft, under thofe Forms. And if it
be exmmined ^.vhy nve belic^je there tvas really
an Angel, and the Holy Ghojl, and not a young
Man, a Do've, &c. the Rcafon is, bccaiife
God has re^vealed it in Holy Writ, and exprejly
ajfured us 'vjhat they 'vjere ; and therefore upon
his Word tve make no Dificulfy of belieuing if,
notnjoithjianding all the luformation of Serfe
to the contrary. 'Thus n^:e do in our Cafe : Our
Senfes tell us, as yours do, that the Sacrament
appears to be nothing but Brea '' and Wine,
and'yet n.ve beHe-Tje there is really prefent in it
Chrijr s Body and Blond', becaufe God has re-
fveaVd it in Hoy Writ, and exprefyfaid. It is
his Body that was g;iven for us, and his
Blood that was fhed for us. Ajid are ^e to
be cpnfured for believing nvhat he fo fokmnly
•tells us ? Some indeed are here ^.^eatly concerned
for the Senfes, and feem troubled for the quef
tioning their Authority, and nnt acknowledging
their Infallibility ; n.vhen in Reality ive do no
more herethanothsrs, "vjithcut the leoji D'ficvlty,
in thefe-veral Injlnnces abo^ementioned. We ha<ve
as great a Deference for the Senfes, as others,
and confefs their Authority ; but, ^tis true, <zve
ha've a much greater for God's facred Word,
and the Truth of what he fays ; and there-
fore, nvhrne-'uer thefc feem to interfere, apd-ive
have one Sort of Information from the Senfes,
and a.iother from God's Word, iK-e confefs our
Rrfohition cf preferring God's Word before the
Senfes, and ■o'wn ourfeluei bound to maintain
bis
The Preface.
his Authority and Infallibility rather than
theirs: So that if one mujt gi<ve Way, it is
e'videvt 'vjclch it is to be, and like-ivife on .
ivhom cur Faith is to depend, that isy o?i God,
rather than Man, en <vjhat God fays, rather
than en the contrary Information of Senfe :
And this is the Rule folio-wed abo-ve, tho" here
reprc'-ued by feme.
But no-uo to reconcile this nvhole Matter, I
think ^tis plain the Senfes are not here deceived
at all; for the Eves andToi\g\i&fay, in re-
gard of the B. Eucharift, it has the Colour
and Tafle of Bread and Wine, and this is cer-
tainly true, for it has fo ; here's no Mi fake in
this : But noHv, when the Judgment,/rc/c this
Report made by thofe tnx:o Senfes, prefently and
peremptorily protioutTces, It is Bread and Wine,
here is the Mifake in th'is o'ver-hafly Proceed-
ing of the fudgmcnt, njjhich, to pronounce a-
right, in many Cafes is under a Necefjity of
examining and covfulting the Hearing, ajid
taking Ad-jice vjith this Senfe too ; and ivith-
eut this, it is mof certainly expofed to many
grofs Mifakes, and mufi be cenfured as "very
rajh and precipitate.
^his tuefee it is bound to, in regard of many
things ixjhich are natural, efpecially fuch as
are not <very ob-vious and common, as in Stone«
c;;<^ Metals : For ho^jo many cf this kind do ive
daily meet n.>:ith, ivhich, nxjhen ive haqje exa-
mined ijcith cur Eyes, n.vith our Talle and
Feeling, <xi'e yet know not nvhat they are, and
cannot fr^une a certain aiid true Judgment cf
them :
The Preface.
them : T'ill, hy our Hearing, iioe are informed
from fo me more experienced terjon, 'vjhat they
really art ? Here our Eyes may tell us i?ideed,
-ivhat the Colour isj and the Tongue n.vhat
Taile J ()ut if the "Judgment Jhould hence pre-
tend to declare njjith Af'urance^ what the Things
are, ho-uo eafly might it run into Mi/lakes ; not
becaufe theje Senfes are decei^ved, but becaufe it
takes not its Information from the Senje that is
proper in this Cafe to gi've it ; hecaife it at"
tends to the Report of the Eyes, <vjhich is in'
fuficient 'when it Jhould ha^ve regard to the
Ears ? Jnd no-vu if ive turn to Juch Things ^ in
lohich Art is concerned, 'which makes an Alte-
ration beyond Nature,y«c^ are the Compounds
6f the Apothecary, the Chemiji, the Perfumer^
of almoji all "Trades in their Kind', nay, e'ven
of Cooks too : All theJe kno^w ho<w to mix and
difguife Things 'with that Art, and gi've them
many ^alities of Colour, Tafle, and Smell,
nvhich belong not to them, that they are Kinds
of Myfteries : And to judge by the Eyes, by
the Tongue, by the Touch, or the Smell,
fwould be many times to go out of the Way : And
there is no furer Means of avoiding Miftakes,
than to hear from the Artift, and from this
Senfe conclude 'what they are ; and this is not
to contradid or lay ajide thefe Senfes, but only to
(onfeder, ivhich of them is mof proper in e'uery
Cafe to inform the Judgment, andjollo'w that.
And is it not thus too, in all thofe Cafes,
<where God is pleafed to intewene 'with his ex-
traordinary and miraculous Power i Weknoijo
hi
The Preface.
he can change y nxhene^ver he plea/eSf the Nature
of Ihings beyond all human Arts, and make
Ipiritual and infinite Beings appear under ma-
terial and corporeal Forms. A'ud tioiv, tho' in.
ordinary Cajes cur Eyes, &c. gi've fufficient
Diredion to our Judgment ; yet in fuch as are
the Subjeci of an extraordinary Power, // is
impojjlble they Jhould gi-ve a-ny other Account,
than of what they appear to be. But as to
the concluding what they really are, as to
their Nature and Subftance, the Judgment
muft firjl confult <^>jith ivhat is heard from the
^ ord of God, the Divine, and the Church :
And hence it may ha^e fuch Information for its
cofning to an Iffue, as the other Setifes oj' them-
felves could ne^ver pretend to. Thus, tho^ from
the Report of the Eyes the Judgment can in ordi-
nary Cafes nxith AJJurance pronounce, nvhich is
a Dove, or young Man ; yet ^when, by an ex-
traordinary Power, God is pleafed to prefent,
under thcfe Forms, other fpiritual or infinite
Beings, as of Angels, or the Holy Ghof, then
muji the Judgment call in feme other Help, and
not proceed by nuhat thefe fee, but by ^what is
heard from Faith and the Word of God, in
this Point; and thus only can 'v:e judge aright.
And nvhy, but becaufe as in Things of Art, the
Artift gi^es the mofi certain Account, and it
nxiould be a Rajhnefs to adhere to the Senfes in
Contradidion to hitn ; fo in Things that are
fpiritual, and the extraordinary Works of
God, V/i God himfelf ginjes the beji Diredion
to the Judgment : It muJl attend to njjhat it
hears
The Preface,
hears from him, and not <vjhat is feen in the
Object : And to adhere to the Eyes, in Con-
tradidion to him, wo?//^ not be Rea/on, but
Madne/s.
Is it not Rea/on then, that in the blejfed Eu-
charijiy ivhich the Scripture informs us to be the
Subjed of a miraculous Po^xuer, <vje Jhould not
only enquire -^vhat the Eyes fee, and Mouth
tajiesy but likenvife iJohattheWordofGod, nvhat
faith and the Church declare in this Cafe ; atid
rather frame our Judgment from nvhat nx)e thus
Hear, than from Seeing and Tailing ? And
this <without anyDifcredit at all to thefe Senfes :
For tho' thefe are to be regarded, about their
proper ObjeSls of Colour and Tajie , yet 'when
the ^ejlion is. What we are to believe, they
muji gvve Leafve to the Ears to take place ; be-
caufe, as the Apojile fays. Faith comes by
Hearing. Thus ive render to e'very one their
Due', to God, njjhat belongs to God, and to e'very
^enfe, in their kind, ivhat belongs to them :
But to let our Faith be directed by 'what 'we
fee, rather than by 'what 'we hear from God,
that 'we cannot do ; becaufe none kno<ws the
Things of God, but the Spirit of God.
Thus halving gi<ven fome Light to thefe Diffi-
culties, nvhich are the common Grounds from
^whence arife all the Doubts and Difhelief con-
cerning this Myfery, I hope on the one Side it
tnay be an Encouragement to Reafon and Senfe
readily to fubmit to this Divine Truth', and on
the other, be a Means of raifing the Delation
ofthofe, fwho already believe it; that fo 'with
greater
The Preface.
greater Fewour of Mind and Admiration of
God's 'wonderful Goodnefsy they may attend to
e-'oery Part of the great Sacrifice of Chrtfs
Body and Blood daily offered, for them on our
Altars : For the doing of nxjhich in particular,
J noiv proceed to thefolloiving Injtr unions*
Inllruc-
Inilrudlions ^;;(3? Devotions
FOR
Hearing MASS.
What the Mass is : What the hefi
Way of hearing it,
Q^ TJ/'H A^ is the hfi Way of. hearing^
'^^ Ma/sP
A. To accompany the Pr left, in offering
with him to Almighty God, the Sacrifice of
the Body and Blood oi Chriji, under the
Forms of Bread and Wine.
Q^ Then 'tis necejfary e--jcry Onejhoiildknonxi
nvhat the Prieji does, for otherivife^Jjon^j can
ive accompany him ? Pray tell me therefore -luhat
tbflt is.
A. Without this tiierc is no hearing Mafs
with Profit ; and therefore 'tis a Point in
which every ChriHian ought to be well in-
B Uruftcd.
2 Theheft Methoiof
ftrufted. You are for this End to imprint
well ia your Mind, that Priefts at the Altar
do the lame which Chriil did at his Z,«/?
Supper, and which he commanded his xA.po-
Illes and their Succeflbrs to do after him,
when he faid to them, Do this in Remembrance
of me. In Obedience to which Command,
they do what he then did ; that is, they take
Eread and Wine to the Altar; they blefs and
confecrate it by the Power here given them,
into his Body and Blood, and offer up this
holy Vidim to the eternal Father in Remem-.
branceofhim onceolfered upon the Crofs for
our Redemption ; Do this in Remembrance of
me. This it is they do.
Q^ 1 hen I fee the MaJ's is, as you ha've al-
ready J aid, an Oblation of the Body and Blood
of Chriil, luukr the Forms of Bread and Wine^
Tnade in Remevibrance of his Death on the Crofs.
And is net this -^k bat yon call a Sacrifice?
. J. Yes, it is the Sacrifice of the new Law,
in which are fulfilled all the Sacritices of the
La-v aiMo/es. And here you will dowell to
oL>ibrve, that God has always been worihip-
ixl by Sacrifice, as you may fee in Jbel, in
the Eegijining of the World, and afterwards
in Mojes, when God himfelf eAabliihed the
O rdcr of Priells and prefcribed the Sacrifices,
which were aii Types of the Sacrifice that
vvas lofucceed in the Law of Grace. And
therefore as in the old Law there were two
Sorts of Sacrifices ; one which was ofrered up
Ui'ire^ and wholly confunied oji the Altai,
and
and vvcis colled 2Ln Ho locahy? ; the other, oifer'd
and confumed in Part only, the other Part be-
ing di vided between the Priefl and the People,
and might thercforB be called a Commuizion
at Sacrifice: fo here in this one Sacrince i:^
ChriiHv holly oHered up an Holocauft for
Men,- and yet fo that both Prieftand People
partake of the Vidlim : and thus is the eld
Law fulfilled in the new, as to all its Parts
and Figures.
Q^ / am to remember theriy that as in the
Laiv o/'Mofes, ivere cffercd iipoji the Altar
Birds a7id Beajis, as TtirtleSy Oxen^ Lambsy
tzz, Theje Sacrifices ivere all aholijhed hy\
Chrift, and in their Place has fuccecded by his
Contmandy the Oblation of QWiii Ipim/elfy the
true Lamb of God y that takes a^vay the Siiisof
the Worldy ajid this is the Sacrifice of the neitj
Laiv. Nonxj I cati eafly apprehend hoiv the
Priejls are to make this Oblation y hccanfe they
hlejs and confe crate the Bread and Wine : But
ho^vj are the People to do it, 'whofe Office isfo
diffiertnt from the Priefts ?
A. 'Tis the Prieft alone that confccrates
but 'tis not to be imagined, it is he alone that
is to offer the Vif^im ; no, the Mafs is the
Sacrifice of the whole Church, that is, both
of Prieft and People ; and therefore as the
Prieft offers it to Almighty God, fo ought
likewife the People to offer it, both with the
Prieft and by him. For as in refpe*^ of the
Confecratiovy the Prieft is theMinifterof Jefus '
Chrift, who has given him Power to confe-
B 2 crate,
^ Ihe he/} Method cf
crate, and who with him confecrates the A'^ic-
tim ; To in regard ot the Oblation, the PrieU
is deputed by God for the People, who with
)iim ought to offer it to God; And this St.
P«;J hints, Heh. v. I. E^oery Priefi being cho-
Jkn from among Meiiy is appointed for Men in
thoje 'Things that belong to Gody that he viay
offer Gifts and Sacrifices for Sins.
Q^ '7Vi fhePrieJi then alone is to confecrate,
l:if the People are to join n.mth him in offering
up to uilmighiy God, thefacred Hoji and defer-
i?ig him to accent it. Was not there fomething
of this Method pra^ifeh in the eld Laiv P
A. Yes, the People having brought to the
Prieftwhatwas tobeoifered, did ::fterwards
in time of Sacrifice, while the Prielt was at
the Altar, ciFer it there to God by the Hands
of the Prieil ; and on this theii* own Offer-
ing, as well as on the Priefts, depended the
good Acceptance it was to have with God.
Something of this Praclice you fee, Luke, i,
9, 10. where 'tis related, w'^Aq Zacharias
was burning Tncenfe at the Altar, the whole
Multitude of the People v>-ere without inPray-
er, 'viz. in the Body of the Temple. Thus
in all their Sacrifices the Ofcce ci the Priei^s
was to offer them at the Altar, while the Peo-
ple aJlifting at the Oblation, at the fame Time
oliered them to God, by the Hands cfthofehis
Miniilers, either for the Remiiiion of their
Sins, for a Thankfgiving, i^c. And thus ia
our Chriftiaji Sacrifice, ought the People ever
to join v/ith the Priefl, in offering it to Al-
mighty God. This
Hearing MASS. 5
This Method was earnefily recoiijincnded
by St. Chry/cjhm to the Faithful cf his Time,
Horn, in 2 Cor. exhorting them tc bring an
earneft Attention with them, to tiie Cele-
bration! of the dreadful Myileries, and to con-
fiderthat Priefts and People make up but one
B6dy ; that therefore they ought to join with
one another, and notto caftcif all frcmthem-
felves, and throyy it wholly upon the PiieUs.
The fame is urged by the learned Rcderigui,
Par. 2. tr, 8. c. 15. where he fays, thxit tho*
it be the Priefconly tiiat fpeajcs, and wi'shiiis
Hands offers .this Sacrifice, yet all the F4itii-
fal offer it iikevvife with hini; which bein^
fuppofed I declare, fays he, the beftMechod
of hearing Mafs is to go en jointly vvitii the
Prieil, ofrering up the Sacrifice and doing iis
much as may be, the very fame that he does ;
making this Account with ourfelve?, thai we
all will meet there, not only to hear Ma.(s,
but likewife to make ai)d offer up the Sacri-
fice together with the Prielh ; fof , :yi l^e^ii^y
and in Truth the Thing is fo, • >
Q^ IVell, hit docs the Church require this
of t!:t People? ^ ^
J. That this is imported in hear^zr^ Mafs
may be plaiiJy feen in theii^iturgy itfeif,
throughout which it is m^nifeil, tile Sacrifice
tiiere oifjred is c'.rnmon^ and that the People
arc to offer it with the Prieih
In the Beginning of Mafs, you fee the
Public k CovfcffQH is made by uhe People, as
B 3 well
(3 Tl:e left Method of
*vell asthePrieii:. The KyrieEy/o)7s2irQh\'i
by both. The Gloria in Fxceljts is faid aloud
and all in the plural N'. iber, as in-
cluding the People. Before every Prayer is
faid Oremus, \vher^'by the Prieft calls on the
whole Affeinbly to join with him. The £-
pi/ihsy Gojpeh ancl Creeds, are faid in a
low Voice, to friCw they belong to allprefent.
As to what follows, tho' faid in a low
Voice, 'tis plain the People are concerned
in it. In the Oblation of the Bready the Prieft
mentions himfcif and all prefent. In the
Ohlatiott of the Wine, he fays in the Name
of all, We cjfer tothee, O Lord, Szc. Here-
peats the lame in the following Prayer ; and
after wafning his Fingers he prays thus,
R-uci'-oe, '*0 Holy Trinity, this Oblation 'we
make thee, &c. And then turning to the
People he fayj. Brethren pray-that ?ny Sacri-
Jice andycurs, may he acceptable in the Sight
cfGod, &c. And then calls on all. to join
with him in Thankfgiving, requiring them
40 lift up their Hearts, and gfjeThankstcGcd.
In the Canon, all is exprefied in the plu-
ral Number ; as in the fird: Prr.y-sr, We huTn-
hly befcech thee, to acctpt and hlefs thefe Gifts
and Sacrifces tcr cjfer thee. In the Second,
Be tnindfuU O Gcd, of thy Ser^oants, and of
all here pTcfnt, for 'ivhom <xve ofer^ or ivho
offer to thee this Sacrifcc. In the third and
fourth the People are included with the Priefl.
And thus ftill he goes on after the Elevati-
on, Hherefzn '-.:•£ to-; 'Servant f, and al'o thy
, Hearing MASS. ^
holy People y mindful of thy P afp.cn ^ Sec,
And fo in all the following Prayers ; IJ'j
butnhly bcfeech tkgc, &c. And to us Sinners^
&C. DeU'ver us from all E-vils, La?nh cf
Cod kai-e mercy ok usy Sec.
Thus confidering the whole Liturgy, 'tis
evident the Mafs is a Sacrifice conunon both
to Prieil and People ; and while we be-
hold the Spirit of Chrifi and his Church in
ithelnftitution of it, it may be eafily conclu-
ded, the Manner of afuiling at it, which
is moft conformable to this Spirit, muHne-
ceffarily be the befr.
On which Grounds it fjllcws, that as
many of the Faithful, as deiire to conform
to this 'Spirit of the Church, when they go
to Mafs, ought to go with the Intention of
offering to Almighty God, with the Prieii,
this great -Saciitice of the Body and Blood
of Chrifi, and confequently be very careful
to accompany him, if not i)i all, at le all: in.
the principal Parts, that fo by this ?vleans they
may mere efr'edually partake of Liie fruits of it.
Q^ ./ don t fee this is the general Method cf
the Fc.it hfuly for they fcem to under fan d that
the making the Oblation belongs only to thcPricf%
and their Part is only to ajjiji at it luith De^vo-
tioHy that fo they may ha^ue feme Share in its
F.(f'e3sy aytd in the Prayers' there fuid by tha
Priejl'y fcr this End nx:e fee fcmr faying th.ir
Beads all the Time of Mafs, others their ivUrn-
ing Praycrs^^ others the Ofices of the Day, or
Jcme pri-vate De^votion and but voith.^very littk
B 4 Regard
g TJje hejl Method of
Regard to iJL-kat the Priejl dm ; and is not this
-jerj far from njuhat you /peak of?
A. "Tis diiFerent, but yet I queflion not,
but as many £s are there with their Souls truly
raifed to God, partake in feme Degree both
of the Ofiering, and of the Eifeds of this holy
Sacrifice; and therefore, without condemn-
ing their Devotions, I only propcfe a Me-
thod, which is judged the be^l, and may b«
moil for our fpiritual Advantage ; fuch as i?
generally obfarved by as many as perfeclly
underlland their Duty and would be follow-
ed by others were theyi;etter inlh'uftcd. For
this End I make it here my P,equeft, to the
Generality oiCcuhoiicksv^c^x to content them.-
fslves with fome F^/.'<;WAWi77?.r, concerning
the Mafs, but to take Pains themfeh^s, and
engage fome charitable Friend to give them
a m.ore particular Iniirudion, and make them
fenfible cf the true Nature of it and all its ^
Parts, that fo they may lofe none of thofe
Advantages OLherwife to be reaped in this
divine Infiruclion ; and that thus maybe a-
roidedmanyprophane Indecencies andirre-
iio;ious Levities, too often feen at that holy
Time and v/liich mofc certainly arife from a,
Want of due Knowledge and fnflrufiion of
v.'hat is there done, and of what is their Duty
to do.
And nov/ as to thcfc, who. In Time of this .
divine Sacrifice, are wholly taken up
in faying the Rc/ary, or other partiadar
De-v4io7:s; I only defire them to remember
tiiey
Hearing MASS. . , 9
:l»ey have a great Part in the Sacrifice there
civered ; that it belongs to them to oficr it
to Almighty God with the Prieft; as \ikt-
wife in Ibmc Manner to partake of the Vic-
tim: that fince their heavenly Father h^s
called th-em to fo great a Dignity, they
would fpaic fo nuich Time from their pri-
.vzicDe-joticns, as to comply with this jTreater
Duty, than which, none can poiTibly be more
acceptable to God. And therefore if they
cannot bo perfuaded to change their Method
that they v/ould make fuch Interruptions, at
leall:, in their other Prayers, as may give them.
Liberty in fomeDegree to perform this ; that
is, lay them by at the more efftntial Farts
of the iVIafs, to which they ought to give
their Attention.
Q^ Welly I underjiand you nouo, that the
Mafs is the ()hlatio?i t>f the Body and Blood cf
Chriil:, made to Ahrdghty Gcd, that the PrieJ)
is deputed to ccvftcrate and make l-^is Oblatioi,
and that the People are Uke->x>Ui to offer it <i'jit!j
him. But nO'W yoii mujl ted me in <ujhat Manner
they are to do this,
J. I'll (hew you the bell Method I can :
_but I muft firil lay before you the chief En^s
for which this Sacrifice is to be offered by
all Chriftians. '
E 5 Cf
( 10 ) .
Of the Principsi Ends, fcr which the Sa-*
cYTJice of the Bo. y end Blood of Qhnik.
is to be offered: And of the General
Dirpofitions in the Offerers.
1. -npKE firftDuty of 7i Chrifiatiisio
Jj^ render to God that fupreme Honour and
Wcrjkzp <-,.vkich is due to him as the Sovereign
Being. And this being not poffible to be more
eitedually done, than by oiFering to him the
SacriLce of his only Son; infomuch as this is
an Oblation of intinite Value, being God
equal to hinifelf ; therefore it is that ihtfrji
and principal E?id cf every Chrifiian in going
to Mafs, ought to be to ackm^zvledge God the
Strpreme Beings and gi^ue him that Hcnciir and
IVorfc'ip, ivhich is due to him alone.
2. Another principal Duty of a Chrifian
being tcginje Thanks to God for all his Blejf-
ings, and there being no mere acceptable Of-
fering, we can make him, than of his only
Son, in w/.om he- is well pleafed; therefore
it is, ever)' Chrifriany in going to Mafs,
cught to remember, that another /mVr/^/
End IS, to oner to Almighty God this Sacri-
fce of his only Son, in JcknoivJedgment and
T'hankfgi^ving for all Benefits and Blejjings re-
csinjed -zvhet her general or particular, publick or
pri-vate.
3. Since in the Mafs is offered to God tlie
fame Rody and Blood of Cy^r//? v/hich be-
ing facrinccd on Mount Calvary were a full
S::dtfadicn f?r Sin; therefore it is that the
daily
General DlfpofitiQus^ 5cc, it
daily Oblation of the fame on our Altars ren-
ders God propitious, by bein? a daily Ap-
plication of the Merits of his Son'sPaflion, and
moves him to grant Grace, and the Gift of
Penance, in order to the Remiffion of the
greatell Sins ; and for this End every Chrifiian
going to Mafs,'Ought to lay before the Father
ibe Merits and Pajfion of his only Son ^joho is there
offer d, nvith a firm Hope of obtaining thro' him.i
that Grace^ <v:hich may he the efeSiual Rejncdy
of all his Off''n:~es
4. This Oblation of the Body and Blood
of Cbrifiy being thus a Means 6f daily laying
before the eternal Father, the infinite Value of
his Son's bitter PafTion ; therefore it is a daily
Application of the Merits of Chrifi to us,
likewife for the Reliefof our Nece/Tities, and
the obtaining new Graces and BlefTmgs for us:
and for this Reafon, every Chrijiian, in go-
ing to Mafs, ought to Offer it to Almighty
(jodycr the obtaining nil BleJ/itigSy <rjuhctber
lemporalcr fpiritual, whether for himfe'f,
Friends, Governors, or Church, TvCidforthe
Remedy of all Miferies and Necejpitiesj publick
er pri<vat€.
Thefe are 'Crit four principal E-nds^ forwhich
all the Faithful ought to offer up the holy Vic-
tim Chrifi Jifus, in the Mafs, to the eternal
Father, for his greater Glory, and their
Good ; ever remembering beriGes,in thisOb-
iation, to renew daily the Memory o^Chrift's
Death and Palllon, a: he himfelf commanded.
Q. S^
i2 General 'Dlfpcf.ilom., Sic.
Q^ So then as often cs the Faithful go to
MajSj thsy ought to join njoith the Prieft and
offer up the Body and Bleed .y GJirift. i . Fcr
?i6^^^i-x;/>;^fapreJneWorlhip to ("jcd. 2. In
Than iifgiviftg for all Benefits. ^. For the
obtaining Pardon of their Sins. 4. For the
procuring new Graces andBI^jfTings, ande'ven
in Remembrance of Chrifi Pailion. Is there
any Thi:ig more on that Subjeii?
A, Only niy Rcqueil again to all Cathc-
llcks. To feriouily to reHecl on thefe^f/;?;W
E?id:, for vvhich they go to IMiifs, as to let
this be aMeanscfregulating their Devotion,
of raifmg their Spirits to God and keeping
\up that true Ch;^inian Behaviour and Reve-
rence, as feem abfoluteiy neceiTary for thcfe
who denre to difcharge themfelves well of
thefe great Duties.
Q^ Hoh.v do ycu mean in Particular?
A. That while Chrifliar.s in the Mafs of-
fer to Almighty God theBody and Blood of
Chrifl, thus to pay So^jereign HcmageXO him
they would look on Chriji on the Altar, as
their Model, and there cchfecrate themleivcs
daily to God, by making a Sacrifice of their
Body and Souls according to that Pattern
before their Eyes, and there heartily endea-
vour to give Honour to God, by oiferingnot
only Ckriji but themfelves likev/ife to him.
2. That as often as they offer C/jr;y? in
Thankfgi-uing to God for allhis Benefits, they
wL'uld likewife join themfelves tothat Sacri-
fice and make an Oblation of their own
Hearts
fcr hearing MASS. 13
Hearts to God; remembering the bed Ac-
knowledgment on their Part, of Bleffings re-
ceived, is a true Chriilian Lite, and the em-
ploying all that to his HoJ^our, which has
been the Gift of his Goodnefs.
3. That in offering Chrifi on the Altar as
a Prcpitiation for their Offences, they would
remember, that Chrift there offered became
a Remedy for Sin, by prefentinghimfelf to
the eternal Father, to futfer whatever Punifli-
ment his Juftice fhould appoint, for the mak-
ing due Satisfaction for theTranfgreffions of
Aden: And confequently if they defire to
.partake of the Effed of this Oblation, in the
Pardon of their Sins, they would there pre-
fent themfclves before the x'\ltar, in the Sj>!rif
of Penance. I. Humbling themfelves at the
Sight of their Offences, with a contrite
Heart ; befeeching God to grant them a fin-
cere Repentance. 2. Offering themfelves
according to the Example before them, to
fuffer whatever God's J ulHceihall determine.
And, 3. Refolving, thatas they offend daily,
fo their Life fhall be a daily and continual Pe-
7m«(:^; not doubting but Chrill's infinite Satis-
faclion fhall be thus effectually applied ta
them, and fupply all their Defefts.
4. That in offering Chriil on the Altar for
the obtaining neiv BlcJfmgSy they be careful to
put up all their Prayer* to God in his Name,
dependingentirelyonChriftastheirRcdeem-
cr, as their Mediator, and as their Head; and
putting themfelves in fuch a Difpofition of
Soulj
14 Geric'ral Difpojiiwis
«
Soul, that they be truly his Members, and
deiire to live by his Spirit.
Thus if the Faithful prefent themfelves
Before the Altar in this Manner, to offer up
thnt holy Vi«flim, Chriil Jefus, to his eternal
Father, it will moft certainly be for God's
Honour, and the great Advantage of their
own Souls. For ii they think nothing of
thefe interior Difpcfttions , outrun toMafs out
of Cuftom ; without any Concern of thus
raifmg up their Thoughts toGod, or apply-
ing them, as the Nature of this Sacrifice re-
quires ; being there in a form.al Way, like fo
many Statues, v/ithout praying or thinking,
I can't tell what Benelu they exped, or even
what they do there. And then for many
others, who, in that lazy Poilure of kneeling
on one Knee, feem to be paying their Duty
to fome Demi-god ; ethers w ho are gazing
andftaring about; others who areprophane-
ly whifperingandconverfing; others in their.
Vanities, and even in the State of Sin,
with more ftill of this Kind; v/hat can I fay
of them, but that they abufe or negleft the
Blefiings of Heaven; make void the Defigns
of Mercy, and difhonour God in that divine
Inllitution, which was ordained for the giv-
ing him the higheft Worfhip ? Can thefe
hope to obtain Pardon of their Sins, through
that Holy Viftim, who in the Time of its
offering are giving new Provocations to Hea-
ven, in the Addition of their Sins; or, who
think fo little of Repentance, that knowing
them-
for f. earing MAS>5, t^
tlien'.felves to be in a wicked State they are
refolved to go home as tjiey came ? Will
God accept this Offering from them, in the
Odour of Sweetnefs, who has declared he
will receive no SacrificefrompoIIutedHands?
Certainly, there is little Ground to flatter
them with fuch Hopes : They have more
Reafon to confider, what Part of that Com-
pany they refembic which furroundedChriils
upon the Crofs; for as, when he was nailed
to the facred Wood, there wanted not fome,
Vv'ho reproached and blafphemed him in his
Sufferings ; fo here, being nov/ offered an
unbloody Viftim, 'tis not without fome,
who by their irreligious Behaviour ^nd cri-
minal Lives, like thofe wicked Jeivs, cad
out Blafphemies againft him ; who are yet {o
much worfe than they, inafmuch as their
Knowledge and Belief is an Aggravation of
their Crime, beyond that of the Jenvs^ who
had Ignorance to plead for them, in knowing
not what they did.
Q^ Then I fee, to run to Mafs and fee it
ended, is not fuficient to far take of the Effeds
of ity unlefs a Perfon he careful to ajjtfi there
ijuith great Attention, Application and Devoti-
on. What then nxiill become of many that think
not of this ?
A. 'Tis everyone's Duty to be informed
andinftrudedin fuch Obligations as belong
to their State, as to do them well, and
if they are wanting in this, they have fo
much to anfwer for. Now a little Reafon is
fufficient
l6 Genera! Difpoftticns, See.
fufncient to make them fenfible of it. For
if they once reflefl, that in going to Mais
they go to honour God, to thank him for his
BcncfitSy to beg Pardon for their Sin:, to pray
for ne<u! BleJjlngSy and to commemorate tks
Death of Chrijr, does it not immediately ap-
pear, that a religious Beha^viour, afinccre-De^
^jction and Rcpctitatice, are the mxll fuitable
Difpofiticns for thcfe that come to clier to
God the very fame Vidilim which was facri-
ficed for their Sins upon Mcunt Calvary.
Q^ I fee the Reafon of ^<:hafyoufay, end
rivijh all duly confidcrcd it, for their o-xvn Good,
But ha-ving noTv iinderfiood the principal End,
a-nd general Difpoftticns, Kjjith rx:hich ^uce are to
hear Mafs,you mufi no^uj cofuply njoithyour Prc-
ihife, and lay before me a-n eafy Method for
the joining nxiith the Brief in making this Oh-
lation.
A, That I will do ; but you mull give me
Leave to fpe^k to more than youFfelf: For
there being, amongil: the Faithful, Ferfonsof
very different Capacities, {oxi^t that under-
llard litile, others that are better infh-uded,
there is no one Method proper for all; and for
this Pveafon I intend to propofe three, anAver-
able to the three different Degrees or Orders,
in which ail the Faithful may be ranked.
One foryoung Beginners, who being wholly
Stra.igers tn this Publick Service of the
Church, df'.'ire to be indrucled in it: Ano-
ther ^or 'he Generality of Catholicks, who
by Education or Pradice are better acquaint-
ed
Firft Method y &c. . I7
ed with it: A third for fuchwhofe Learning,
Piety or Parts, raife them fomething above
the reil : And a fourth may not be improper,
for fach as are abfent : KvA thus I ihali in-
clude the whole Body of the Faithful.
Fhf Method of hearing MASS, for
yoimg Beginners. . -.^
Q^Tj/'HAT Dire^ions doyDugl<vetofuch
Hjoho as yet knonv nothing of the Mcfs,
end defy e to he ijifrufled in it? What nvouUyou
have them do at f.rji, n,>:hen thry are prefcnt at
it ?
A. My Advice is, that at firft, when they
go to Mafs, they would for the frll eight or
ten Days ufe no Book at all ; but bend
their whole Endeavours to obferve what the
Priell does, by only looking on. By this
Means, in a Week or Fortnin;ht (it being
every Day the fame) they will begin to ob-
ferve the more remarkable Parts of it: As,
1. The removing of the Book. 2. The un-
covering the Chalice. 3. The putting Wine
into theChalice. 4. The lifting up the Holl
and Chalice. 5. The Pried Receiving. 6.
His giving the BenedivHiinn, l3c.
Having obferved fomething of this, it will
be then a great Help to have fome charitable
Friend kneel by, and inform them how thefe
Parts are called, or what is then done*;
but fo, as not to burthen thenv with too
much at firll. They mny let them know
whea
1 8 Fh:/i Method,
when the Prieil fays the Cotifitsor^ or p'ablick
CoRfeiTion : That at the firit Removal of the
Book is read the Go/pel: At the uncovering
the Chalice, or putting Wine into it, is the
OJfertary : At the lifting up the facred Hoil
and Chalice, is the Ele-uation: When the
Prieir receives, is the Ccmmujiicn, Sec. By
this Means, being thus acquainted with what
is thus done, and the Names by which thefe
Parts are called, they will foon be ft to ufe
Books of Devotion, and fay the Prayers pro-
per, as in them directed by their Titles over
them, and by thefe beprepared to underhand
all the refl.
Being come thus far, it may be proper
here again to inform them, as before, that
the Priefl at Ivlafs confecrp.tes the Brer.d and
W'ine into the Body and Blood of Chrift :
That he «frers this Holy Oblation to Gcd,
for his Honour and Glory, for the Good of
his ov/n Soul, and of all prefent. That
the Priefr knowing how unv. orthy he is to
perform this folemn Action, dares not ap-
proach the Altar, till by faying the Ccft^-
tccr he has frll humbled himfelf in the
ConfelTion of his Sins before God: And that
f.nce the People are to join with the Pried
in offering to God the Body andB'ood of his
only Son, 'tis but reafonabie they Ihould
likewife humble themfelves v.irh the Priefl:,
in the Confeffion of their Sins, by faying the
Ccnfttecr with him, or fome other Prayer an-
fwerable to it, in the true Spirit of Hum.ility
and Contrition. At
for Beginners, 1^
At the CONFITEOR,
That is, in the 'very Beglmiing of the Mafs,
nvhen the Priejijlunds hoituing donjon, before-
he goes up to the Altar ', the People may fay
the fame ^Jjith him, or as follo'vs,
OLord God, Father Almighty, I con-
fefsto thee in thePfefence of thy holy
Angels and blefTed Saints, that I have pro-
voked thy Anger, by committing Evil both
negligently and wilfully : In thy Sight I
have finned; Lord, I have fmned : lac-
knowledge my Iniquity : But thou, of thy
Goodnefs, haft promifed Pardon to thcfe that
truly repent. V/herefor«, behold I nov/ bow
down before thee, and heartily detefting all
my Wickednefs, with the penitent Publican,
I thus humbly implore thy Mercy : O God
be merciful to me a Sinner', deal not with me,
I bcfeech thee, according to my Iniquities,
nor refcrve me for everlalling Puniiliments ;
but, according to the ?»/Iultitude of thy ten-
der' Mercies, fave thy unworthy Servant,
that I may fci"vc thee all the Days of my
Life, and join with all the Powers of Hea-
ven to praife thee, to whom belongs allHo-
rK)ur and Glory, and Adoration for ever.
When
vijo Firji Methcdy
When the PrieJ}gc£s up to the Altar*
ALmigTity and everlafting God, look
down, I befeech thee, on thy Servants
here met together in the fame Spirit and
Faith ; and mercifully give ear to the Pray-
ers now offered at thy AUar in our Behalf.
And as for me in particular, grant nie Par-
. don of all my pail Oifences, give me a new
Spirit, that I may carefully obferve my owa.
Ways, diligently reform whate>-cr is corrupt
and iinful, and courageoullyrelilt all the Ene-
mies' cf my Salvatior.. Give me Patience
in all Difficulties, Charity to forgive all In-
juries, Conltancy ^o perform all l5uiiea. Be
thou ever vv'ith me, diredt and govern mc,
botli as to Soul and Body, for behold I now
deliver whatever belongs to me into thy
Hands : Lej: me therefore be thine now and
for ever.
At the G O Z F E L,
Thttt :Sy <v:hen the Booh is removed tc the ether
Side of the Altar, and all the People ft and
vp.
LORD Jefus ChriH, v.-ho camefc from
Heaven to inflrud us in all Truth, and
continueiV fiill daily to teach us by the holy
Goipels, and the Preachers cftheWord, grant
me
for Beginner Si 21
me Grace, that I may be wanting in no
Care neceiTary for my being inftrudled ia
thy faving Truths : Let me be as induftrious.
in my Soul's Concern, as I am for my Bo-
dy, that while I take Pains in the Affairs of
this World, I may not, through Stupidity or
Negleft, let my Soul llarve and perilh ever-
laftingly. Let the Rules of the Gofpel be
the Direction of my Life, that I may not.
only know thy Will but likewife do it, that
I may obferve thy Commandments, and re-
fifting all the Inclinations of corrupt Nature,
only follow thee, who art the Way, the
Truth, and the Life : For thus only can
I be truly thy Difciple ; and thus onl^, O
Jeius, canll thou be my Mailer.
At the O F F E RTO RT.
^hat is, lijhen tie Priejl unco'vers the Chalice^
and offers up the Bread, on a little Plate,
and putting Wine into the Chalice, offers
that liken^'ife id the Middle of the Altar.
THE Priell now offers to thee, O God,
the Bread and Wine, which are to be
blefs'd and confecrated into the Body and
Blood of thy only Son ; He offers to thee the
Holy Viftim, Chrift Jefus, which he defixes
thee to accept for thy Honour and our Good.
I likewife, thy unworthy Servant, join with
him in making this Oblation to thee, defiring
thee to accept It inMcmory of that free Obla-
tion
22 Fhj} Method,
tion , which our dear Redeemer made ofhim-
felf to become a Sacrifice for our Sins. And
as for myfelf, behold I now offer my Body
and Soul, and all that belongs to me, with
thefe Gifts, upon ti'iy Altar, heartily be-
feeching thee, that by thy Grace it may be
all fanJlilied this Day, and confecrated to
thy Service and Glory. Lord, I confefs I
am a Sinner andNothing; but give me now
thy Bleffing, and I Ihall be thine for ever.
When the Prieft has nvajhed his Hands at the
Corner cf the Altar,
LORD Jefus, 'twas thy infinite Love for
Man, and Defire of his Salvation, whiclv
moved thee to leave us thy Body and Blood
to be daily offered on our Altars : that fo we
might have a perpetual Memorial of thy
moft facred PaiTion, and by laying before the
Father the infinite Value of thy Sufferings,
we might powerfully move him to grant us
all BlelTings necefTary for our Salvation.
Behold then, according to thy holyOrdi'
fiance, I now join with the Prieft in offering
this holy Sacrifice, in Remembrance of thy
PalTion and Death on the Crofs'. I humbly
offer it to the Eternal Father, in Adoration
of his Sovereign Majefly, and in Acknow-
ledgment of his Supreme Being ; I offer it
him in Thankfgiving for his Bleffings be-
llowed on me and his whole Church ; I of-
fcrit him, that in Virtue ofthy Sufferings on
the
for Beghiners, 23
the Crofs, I may obtain Pardon of all the
Offences I have committed againll him, and
that thro' the infinite \''alue of thy Merits I
may receive all thofe Helps, which are ne-
ceffary for my Well-being here and hereafter.
Moved likewife by the grateful Oblation
of this fpotlefs Lamb, and the Memory of
his Paflion, I befeech thee, O God, to pour
forth thy ElefTings on thy Church, on this
Nation, on my Friends and Benefactors^
Ihev^r Mercy likewife to my Enemies, be
found by thofe thatfeek thee; comfort the
Affliifled, and reclaim all Sinners from their
evil Ways, and help all according to their
different NecefTities.
Jt the ELEVATION,
That is,ju/i in the Middle of the Mafs, nvhen
the Prieff halving confecrated, lifts upfirji
the /acred Hof, and then the Chalice over
his Heady in Memory of Chrifi being lifted
up on the Crofs.
1 Adore thee, O Jefus my Redeemer, who
waft crucified for the Sins of Men. I
confefs thee to be the Son of the living
God : Thou waft once lifted up on the Crofs,
and now, in Memory of thy Paffion, is thy
Body and Blood daily offered up under the
Forms of Bread and Wine. Have Mercy
on me, dear Jefus, and grant that thy Suf-
ferings and Death may not be loft ol\ me,
thro' my Wickednefs or Negle*^. This thy
facred
24 F^yj"^ Method,
iacred Bload was fhed for my Redemption.
O grant by this thy Mercy, I may rather
chuie to lay down my Life, and Ihed my
Blood, than wilfully offend againfl thy in-
finite Goodnefs.
At the ELEVATION,
^hey may go en praying thus :
I Love thee, dear Jefus, the Saviour of my
Soul, who diedft on the Crofs a Sacrifice
for the Sins of the whole World. I moll
firmly believe, that by Virtue of Confecra-
tion, thou, Lord, true God and true Man,
art really prefentin a moft wonderful Man-
ner on the Altar. I believe thou art here
prefent, who art the aiTured Hope, and only
Salvation of Sinners ; who art the fovereign
Remedy of all our Neceffities, the Comfort
in ourTroubles, and Support in our Diilrefs.
Hallowed be thy Name, my fweet Sa-
viour Jefus Chrift, and may all Creatures give
thee Praife, for that infinite Love which
brought thee from Heaven to offer up thyfelf
on the Crofs for our Redemption.
Hallowed again be thy Name, moll bleffed
Jefus, for that infinite Love which moved
thee to leave us in this venerable Sacrament
thy Body and Blood under the Forms of
Bread and Wine, fo to become our daily
Oblation, and renew in us the Memory of
thy Death and Pafiion.
Lamb
for Beginners, 25
Lamb of God» that takelt away the Sins
of the World, have Mercy on us and grant
us thy Peace. Look On us with the Eyes of
Compaffion and heal all our Innrmities.
Behold I am milerable, weak and fubjefl
to fin, but if thou wilt, thou canil make
me whole: Heal me then O Lord, and I
ihall be healed. Be now to me a Saviour,
and give me thy Grace, whereby I may
conquer all my evil Inclinations, and ferve
thee more faithfully to the End of my Life.
Refrelh my Soul with this fpiritual and
heavenly Eood, and ftrengthen me continu-
ally with thy Afnilance, that neither in Life
nor Death I may depart from thee, nor ever
be deprived of thy Grace andEIeiiing, who
liveft and reigneii with God the Father, in
the Unity of the Holy Ghoft, One God,
world without End. Jmcn,
JftheCOMMUNION,
That isy afZ!t-« t/je Friefi commutizcates and re-
csvvcs the Body and Blood of Chriil. ^
NOW the Prieft receives this holy Ban-
quet; but cs for me, I am unworthy
to partake of it : I am mod unworthy Lord,
thoufhouldell enter under my P. oof; butfince
by thy Word thou waft pleafed, even abfent
to heal the Centurion's Servant, fpeak now
the Word and my Soul fhall be healed.
I acknowledge thee to bethi: Tlrcad of Life
whocameft down fromHeavantobetheFood
C of
26 Firjl Method
of our Souls; and that whoever eats ef this
Bread, ihali live for ever : I wiih I were
truly difpofed to partake of it a^ I ought,
that io my Soul might be refrefhed and com-
forted. Dcfpife not, I befeech thee, this
my Deiire; and tho' I am frail and weak,
yet lUll let my Soul be fenfic-lc of thy Sweet-
nefs; come then Lord, and command that
my finful Soul may be healed, preferve me
from all Temptation and from the Dangers
of my ov/n VV'eaknefs, and abide with me
for ever.
Jtthe BLE S SINGy
That Is, nvkeu the Priejl at the End cf the
Mafs, maketh the Sign of the Cro/s njcith his
Hand c-ier the People.
T^ >T A Y the Bleffing of Almighty God,
J_Vi Father, Son and Holy Ghoft, defcend
japon me, and keep me for ever. And thou,
O heavenly Father, pardon, I befeech
ihee, all my Diilradions and Negligence in
this Timic of Prayer. I oiFer thee the infinite
Merits of thy S- in's bitterPafhon to fupply ail
my Defects and beg of thee through him to
grant me that Grace whereby I may be
enabled to ferve thee all my Life. I here
purpofe this Day to v/atch over myfelf, and
efpecially to avoid thofe wonted Failings,
into which I fo eafily fall ; and for all the
Anions of this Day, I here confecrate them
to thy Service and to the Honour of thy
Name J
for Beginners, 27
Name ; for thou art my Lord, and if I live
not to thee, Ifhall beforevermiferable: be
with me therefore my Je/ust and proted mz
for ever. Amen^
Q^ TJ/' H E N a Per/on under ft ands indif-
ferently ivellfofar, ^jjhat is he to do
Jfill, to improve himfelf and kno-iv farther (*
A, I would have him be attentive ft ill to
other Parts of the Mafs, and endeavour to
know the Englijh of fome Exp reffions which
being ufcd every Day , he may foon 1 earn with
a little Care, and they will be very help-
ful in order to perfet^ him in a true Under-
ftanding of the Whole : fuch are thefe
which follow*
C 2 1 Ksrit
28 Firjl Mci':od^
1 Kp-ie eleifcn.
2 Chrifle elcifon.
3 Gloria in exceljis, Deo*
4 Dcminus Vobij'ciim*
. 5 Et cu7n Spiritu tuo,
6 Oremus.
7 Deo Gro.fi as.
8 Gloria tibi Domine,
- 9 Z^Kj tzbi Chrifte.
10 Credo in unum Deum-
1 1 £"/ Hcmofailus e.ji.
1 2 0/'<3/^ Fratres.
I 3 Pf r omnia Specula S/sculorum,
1 4 Sanfiusy Sandus, Sanclus. .
15 Sur/u?n Corel a*
II Et ne nos inducas in Tentationem,
1 8 Sed libera nos a Malo.
19 Pax Domini jit femper <voliJcum.
20 Agnus Dei qui tollls pec cat a Mundi, mifs'
rere nobis.
2 1 Domine 7ionfum dignus tit intres fub TeSium
meumfed tantwn die Ferbo, ^ fanabitur
Anin:a mea.
22 he, Mljfa cj}.
23 Benedicamus Domino,-
24 RequieJ'cat in Face.
25 Ee-nedicat -oos omnipotens Deus, Pater, ^
Fiiius, (J Spiritus Sanclus.
26 Et Verhum Carofaclum ejl.
Th€
.for Beginners. 5<3
I Lord have Mercy upon us,
2 Chriji have mercy upon us.
3 Glory be to God on high.
4 The Lord be with you,
5 And with thy Spirit.
6 Let us Pray.
7 Thanks be to God.
8 Glory be to thee O Lord.
9 Praife be to thee, O Chrij}<.
10 I believe in one God.
1 1 And he was made Man,
12 Brethren, pray.
13 World without End.
J 4 Holy, Holy, Holy.
1 5 Lift up your Hearts.
16 Our Father.
17 And lead us not into Temptation.
18 But deliver us from Evil.
19 The Peace of our Lord be always with
you
20 Lamb of God, that takefl away the
'5ins of the World, have Mercy en us. ,
"2 1 Lord, I am not worthy thou fhouldeft en-
ter under my Roof ; lay but only the
Word and my Soul fnall be healed,
22 Depart, Mafs is done.
23 Let us blefs our Lord.
24 Let him refl in Peace.
25 Almighty God, Father, Son, and Holy
CbcJ} blefs you.
26 And the Word was made Flelh.
C 3 Wheii
.oo Second Mtth^l^
The Ordinary oftheMafs,
The Prieft, at the Foot cf the Altar, be-
gins thus ;
In the Name oft he Father, and cf the S'ert%
and of theYiofXy Ghofl. Amen.
P . / 'will go to the Altar of God.
A. 91? God 'Ujho rejoices my Tottth.
P. fudge me O God, and difcern my Canh
from the Nation not holy ; from the unjujl and
deceitful Man delii-er me,
A. Becaufc
for JVelUnJinmcd. 31
When a Perfon by Induftry and Obfer-
vation is come to underfland thus far, he
ought by Degrees to take notice of thefe Parts
of the Mafs: as when the Kyrieelsifon is faid,
when Credo in unum Dcuni, or the Credo ;
when Orate Fratres^ when the Preface',
when Sandtis, SanSius, when the Canon be-
gins ; when the Prieft makes the Mementos ;
when he fays the Pater nojier; when Agnus
Dei', v/hen Demi ne non fum dignusx, when
St. Johns Gofpehy which may be done in a
fhort Time, with the Help of fo me charitable
Friend kneeling by : and then it may be
proper to look over the whole Mafs and fee
the Method of it, and thus fit himfelf for
it with a dilHnd Application to every Part
as here follows, tranilated from the French,
tho' with fome confiderable Alterations and
Additions.
Secsnd Method of hearing Mafs, hy accompany-
ing the Ptieji in every Fart of it\ and pro-
per for fuch as are ujell injlruaed.
People.
The People may anfn.':cr the Prief as is fct
tlcnjon in the other Page, or fay as foilo^ws:
In the Name of the Father and of the Son,
and of the Holy Ghoji. Amen.
I will draw near thy Altar, O my God,
there to gain new Strength and Vigour to
my Souly and bv thy Grace feparate me
from thofc Unbelievers who have no Trail
in thee. C 4, That
32 isccnJ Mctlcd^
A. Becaiijsthou art my Qod^ my Sti'ejf;^'
^jly haft thou rejccied tne? And H',ky dt I ^ v
jGrro<u>j]4lj nvhiie the Emmy ajjluti me?
P. Send forth thy Light and Truth ; they
ha"je conducled av.d hrcught mi to thy holy lUll
and to thy TaherncuU,
A. And I will go to the Altar of God, t»
God <who rejoices my Touth.
p. 1 ixili fraife thee on the Harp ^ Gody
tny Gcd\ Why tirt thou forroixfuly my Scult
and ivhy dojl thou trouble me?
A. Hope in Gody becaufe I iiciU fill praift
him ; he is the Salnjation of my CountSHanci
and my God,
P. Glory he to the Father and to the Sox,
and to the'i^oiy Ghoft.
A. As it n/jas in the Beginningy is nonxj and
rjcrjhallhey World njjithout End. Amen.
P. / ^illgo to the Altar cf God.
A. To Gcd, nvho rejoices my Touth.
P. Cur Hope is in the Name of our Lord,
A. IVho fnade Hea-ven and Earth.
The Pried bowing down, fays the Confteor*
hlejje d ]o\in Bapt
ApojUes Peter. «WrauI, to all the Saints, and
to you Brethren, that I ha-ve <very much finned
in Thought, Word mid Deed, thro'' my Faulty
t^hru my Fault, thro'' my mojigrie'vous Faidty
Therefore I hefeech the hleffed Virgin Mary,
hleffd
for Well'inJiruSHed, 33
-That Grace which comforts me, when
the Remembrance of my Sins aiFlifts and
tafts me down.
That Grace which lets nie know there's an
jeverlafting Refuge in thy Goodnefs, and
that thou art ready to forgive even our
VeatellSirts, as foon as we fmcerely acknow-
ledge them.
^^he People may fay the Confiteor, after the
' Priefy or asfolk'vjs:
T Confefs then and acknowledge, O mV
God, not only to thee, to whom the
Secrets of my Heart are already known,
but alfo to that facred AiTembly of Saints
which are eternally blelfed with thy Pre-
fence, and to all about me that are here
prefent groaning under the Burthen of Sin;
^at I have infinitely offended thee in my
C 5 Thoughts.
34- ' Seand Mttfy^a,
hleffed Michael the Archangel, hUJjed John
-Baptiil, the hely Jpojihs, Peter and?2i\x\, and
all the Spjnts andjQU Brethnni to fray to ouf
Lord God for me.
■ . A. Almighty God he merciful to you y and
forgiving you your Sinsy bring you to _Lifs
euerlafting, R. Amen.
Then the Clerk, in the Name of the People
having faid the Conftecr, the Prieil prays
as follows for them.
/Ihmighty God he merciful to ycu, and for^
gi^ving you ycur Sins, bring you to Life
rverla/rtKg. R. Amen.
Almighty and merciful God, grant us Par-
den, ahfclution and Remifjion of our Sins, R,
Amen.
P. Looking to'we.rds us, Lord, thou 'wilf
gi^ve us Life,
A And thy People ^uuill rejoice in thee,
P. Lord Jhe-'M us thy Mercy.
A. And grant us thy Salvation.
P. Lord hear my Prayer,
A. And ht my C>y corns tfi thee,
^^ Our Lordbe n.vithyoui
A. And 'with thy Spirit,
Tt\G
for iVelUtYiflruSieoi. .3-
Thoughts, in my Words, and in my Acti-
ons; and that nothing but thy infinite Mer-
cy can equal my Sins; Therefore 1 befeech
thofe Favourites of Heaven, that are always
attending thy Divine Majefty, to intercede
for me: And firft that glorious and perpe-
tual Virgin, thy ever bleffed Mother ; then
thy pure and holy Angels, and all thy Saints'
who are inflamed with divine Charity; and
laftly, all thofe, who here below are endea-
vouring, tho' at a Diftance, to follow their
great Example.
After the Confiteor.
r\ My God, who haft commanded us to
pray for one another, and in thy holy
Church haft given even to Sinners, the Pow-
er of abfolving from Sin ; receive with an
equal Bounty the Prayers of thy People for
the Prieft, and thofe of thy Prieft for the
People.
When
3^ . Second 7vIethod^^
The Priefl going up to the illtar, fays in ^
low Voice ;
rr'AKE from us our Iniquities. nxje be/each thee
O Lord, that nve may he <^orthy to enter,
into the Sanctuary vjith a clean Heart ; thr<^
Chrifc our Lord. Amen.
Being come up to the Altar, he kifies it-
TT/'B hsfeechthee, O Lord, hy the Merits of
thofe Saints ivhoj'e Relicks are hsre^
and of all the Saints, to forgi-^e us all cur
Sim. Amen.
The Prieft goes to the Book, and having read
two or three Verfes of the Scripture, call-.
ed the Introit cf the Mafs, which being
every Day proper or different, cannot be
fet down, he then goes to the Middle or
the Altar, and fays :
P. Kyrie ekifcn. 1
A. kyrie eleifon. > Lord ha've Mercy on us*
P. Kyrie eleifon. \
A. Chrifle eleif}
P. Chrifte eleifon. ) Ch-n^hwue Mercy onus „
A. ChriHe eleifon
dfon. ")
"jfon. \
eifon. j
P. Kyrie eleifon. |
A. Kyrie eleifon. \
P. Kyrie eleifon. j
Lord ha've Mercy on us*
P. '. . :
The
for Well' infiru^ed. ^
i : When tht Frhji is going up to the AJtar» ' ,
UNite, O Lord, our Hearts and ourWilh,
and remove from us every Thing that
may anyWays make us unfit for our appear-
ijigin thy Sanftuary.
, Tho' we are unworthy of ourfelves, yet
our Comfort is, we are the legitimate Polle-
rity of thofeblefTed Saints whofefacred Re-
licks are placed near thy H. Altars : Grant
then, thro' their Prayers, what thou may'ft
juftly refufe us thro' the llothful Tepidity of
ours, and forgive us all our Sins.
At the Introit,
-• Or ^when the Prieji goes fir Jl to the Book*
GRant, Lord, we may be truly prepared
,for the offering this great Sacrifice to
thee this Day ; and becaufe our Sins alone
can render us difpleafing to thee, therefore
wc call aloud to thee for Mercy.
At the Kyrie eleifon.
HAve Mercy on me, O Lord, and for-
give me all my Sins ; and tho' I have
nothing of my own to move thy Good-
nefs, yet let my Importunity prevail: Have
Mercy on me, O X-ord, have Mercy on me.
At
3^ Sicond Methdcty
Then he begins Gloria in Mxcel/is Deo, as
follows ;
■oro ^h
(^LORT he to God on highy and Peace on
Earth to Men of Good-nxiilL We praife
thee, ive blefs thee, i/ce adore thee, <we glorify
thee, nve gii'e thee Thanks for thy great Glory,
Lord God, Heavenly King, Father Almighty,
Lord]c{\is Chrift, the only begotten Son, Lord
God, Lamb of God, Son of the Father, 'who
takeft aivay the Sins of the World, ha*ve Mercy
on us ; nx>ho takeji auoay the Sins of the World,
hear our Prayer ; njoho fitteji at the Right-hand
cf the Father, ha-ve Mercy en us ; for thou only
art holy, thou only art our Lord; thou ordy,
O Jefus Chrift, together ^jjith ihe Holy Ghoft,
art mojl High in the Glory of Cod the Father.
Amen.
He turiM to the People and fays :
P. Our Lord be nvith you*
A. And ^ijjith thy Spirit,
Then goes to the Book, and having faid 0-
remus. Let us pray, he begins the Colleds,
or Prayers of the Day ; which being every
Day different, cannot be here fet down.
Place of the Collets,
The
for Well'hiftru£led, 39
At the Gloria in excelfis.
THE Glory, O iny God, which may
anyWay s be proportion'd to thy G reat-
nefs, can only be paid thee in Heaven ; my
Heart, however, defires to give thee what
Homage it can upon Earth : And therefors^
with this thy Servant at the Altar, and the
whole Congregation, I praife thee, I blefs
thee,- 1 adore and glorify thee, and give thee
Thanks, hXmi'^x.y Father, Eternal i'c;;, and
Holy Ghojiy moll high God and only Lord.
All I exped is from thee, and I dcfire no
longer to live, than I ajn to live in thy Ser-
vice.
When the Prieji turns to the People, and/ays^
Our Lord be with you.
B
E thou always with us, O my God, and
let thy Grace never depart from us.
While the Priefi is faying the Coll efts, or
Prayers Qf the Day, the People may thus join
ivith him.
A
Lmighty and Eternal God, we humbly
befeech thee mercifully to give Earto
the
40 Second Mstbody
The CoIUas being ended, the Priefl, laying
his Hand on the Book, reads the EptjUeor
- LeJ/cn-, which being every Day different,
cannot be let down here.
The
for.Ipll-tnJiruShd, 41
the Prayers of thy Servants, which he of-
fers thee in the Name of thy Church, and
in Behalf of us thy People : Accept them
CO the Honour of thy Name, and Good
of our Souls; and grant us all thofeBl^fiings
which may any Ways contribute to our Sal-
vation ; thro' our Lord Je/us Chrift, i^c.
On a Sunday or Feria, may he /aid.
rs God, who never forfakell thofe that
put their Truft in thee, mercifully hear
our Prayers, and fmce our Weaknefs is fuch
that without thee we can do nothing, grant
us the daily Afliftance of thy Grace, that
in obfervingthy Commandment, we maybe
ever acceptable to thee, thro' our Lord Jefus%
On the Fejiival of a Saint,
ORant, we befcech thee, Almighty God,
that the Example of thy Saints may ef-
fe^ually move us to reform our Lives, that
while we celebrate their Feilivals, we may
alfo imitate their Adions ; thro' our Lord
Je/us Chriji,
At the Epi/le,
npHou haft taught us, O Lord, by thy
Prophets and Apo/les; grant we may fo
improve, by their Do6lrine and Example,
i« the Love of thy holy Name, that wc
ir.ay manifeil in our Lives, whofe Difciples-
42 SfifffdMtth^i^t
'^^f *ri{: t
The EpiJIe being^ ended, the Clerk an-
fwefs, Deo Gratias, Thanks he io Gad^
and then the Prieit goes en with the Gra-
dual, which is compofed of fome few Verfes
of the Holy Scripture, and is every Day
<iiiFerent.
This being ended, the Book is removed ; and
while iris zvLxry'd. to the other Side cf the
Altar, the Prieft flands bcr.ving down at
the Middle of the Altar, and fays,
/^Lcarfe my Heart and L'lpsy Almighty God,
ivho didj} cleanfe the Lips of Ifaiah the
Prtphet ^<.'jith a burning Coal , Vouchjafe,thro^
thy gracious Mercy, fo to purify tne that I may
nx'orthily declare thy Gcfpel; thro'* Chriil our
Lord. Amen. Blefs me, O Lcrd,
Our Lord he in my Heart and Lips, that 1
tfsaj ^jjcrthily and fily puhlijh his Gofpel. Amen.
After
for IVdUinftrudhd, 43
we are; that tho' we live amidll: Corrup-
tion, we may not follow the Inclinations of
Flefh and Blood; but having mafter'd all
their Paffions, we may be direfted by thy
Light, be ftrengthen'd by thy Grace, walk
in the perfedl Obfervance of thy Law, and
ferye thee with clean Hearts,
At the Gradual,
"OOW wonderful, O Lord, is thy
thro' the whole Earth ! I will bl(
Name
blefs our
Lord at all Times ; his Praife ihall be ever
in my Mouth : Be thou my God and my
Protedlor : In thee alone will I put my Truft,
let me not be confounded for ever.
When the Friefi Jiands ho'vcing dcnjon hefort
the Middle of the Altar , and the Book is re*
MO'ved to the other Side.
"IXrHat Ears, O Lord, are fit to hear thy
Gofpel, or Heart to receive it, except
they are firil prepared by thy faniflifying
Grace r Let the Fire then of thy Love have
the fame EfFefl on us, as the Fire of thy
Altar had on the Prophet Jjhiah ; for thus
only, O Lord, will thy holy ^Vord be to us
a Means of Life, ar^d never rii'c in Judgment
againil us.
At
44 Secc-'hl 2Itth6d^
After this the Pnefi goesrto the Book^ and
reads the Gorpel. which is dt^erent every
Day J ilril ^lying, D^mhius Vobljcum, Gur
LqiJ be fwith you: Ssquentia Sancti Et-an-
geliiJecunauM, kc. The Se^uc/ice of i/je ffc/y
Go/pel. To which the Clerk anfwers, Glo-
ria tllii Dominey Glory be to theey Lord*
At the End of the Gofpel the Clerk anfwers,
Laus tihi Chiufie, Prai/e he to tbee^ OChnjl \
and the Priej} goinp^ *■. the Middle of the Altars
. Jays /i^^Nic^ace Creed, beginni7ig thus,Cve'
do in unum Deum.
T Belisnje in one God, the Father J I mighty ,
Maker cf Heai-en end Earth, mid cf all
Things <vijihle and in^vifihle ; and in cne Lord
y^/us hrijly the otily begotten Son of God, and
born of the Father before all Ages, God cf God,
Light of Light, True God of true God ; beg»f-
ten, not made j confubflantial to the Father,
'ij wohom all Things 'were made ', ^' ho for us
Men,
for JVell'inJlruSled* 45
At the Go/pel.
jMprint, O Lord, we befeech thee, the
Maxims and Rules of thy Gofpel deep
in our Hearts, that wlule we protefs our-
felves Chriitians, we may not. live like
Heathens : What will it profit me, if I know
thy Will and do it not ? If 1 hear thy Law
and keep it not ? This will be only to turn
the Food of Life into Foifon, and make
feeing the Way to Happinefs be the In-
creafe of my Damnation. Deliver me, O
God, from this Error, and fo perfectly af
prefent poffefs my Heart, that my rebel-
lious Appetites being over-ruled by thy
Grace, I may henceforth live in theDenial
of myfelf, and like thy true Servants, only
hear and follow thee.
At the Creed.
The People may fay it 'with the Prieji, ormcikt
ajhort Profejion of their Faith y asfollo-ixis :
J Believe O l.ord, all thou haft taught me
by thy holy Church: In this Faith, by
the Afliitance of thy Grace, I defire to
live and die, O Lord, help my Unbelief,
I adore all I apprehend in thefe adorable
Myfteries, and likewife what I am not
able to comprehend ; for fmce my Under-
Itanding is fo narrow, that I know bi^t
very
4-6 Second Methdy
Mejiy and for our Salvationy came do-ivn/rom
hea^ven ; and n.uas incartiate hy the Holy Ghoji
cf the Virgin Mar)', and IF/IS MADE
M.AN ', ivas criicijied alfo for us, fuffered under
Pontius Yihitty and njuas hurled 'y a7id the third
D^y rofe again y according to the Scriptures ;
and afc ended into Hea-ven ; fts at the Right-
hand of the Father, andjhall come again nxith
Glory to judge the Ll'ving and the Dead, of
ra>hofe Kingdom there Jhall be no End, And in
the Holy Ghoji y the Lord and Gl'ver cf Life ;
lAjho proceeds fromthe father and the Son, ivho
together n.vith the Father and the San is adored
and conglorifed ; ivho fpoke hy the Prophets :
And One holy Cathclick and Apofolick Church,
IcorfejsOneBaptiftnfor the RemlffionofSins;
and I expect the Refurredion cf the Dead, and
the Life of the World to come* Amen.
After the Creed (and likewife on all Days
on which the Creed is not faid) the Prieft
turns to the People and fays, Our Lord he
n.vith you ; and having read the Offertory,
being a Verfe of the Holy Scripture, he
then uncovers the Chalice, and offers the
Bread on the Patin, &c. faying,
j4 Ccepty O holy Father ^ Almighty andEter-
nalGod, this unfpotted Hojl, nvhich I thy
pn%>jorthy Servant cjer thee, my li-jing and
ivas
for lVclUinJiru£led. 47
very little even of myfeif, 'tis neither juft
jior poluble 1 Ihould perfectly comprehend
thee, O my infinite and mcomprehenlible
God : By th divine orace 1 am convinced
of the bincerity and Wifdom of thofe who
have delivered thefe divine Myiteries to us.
Their miraculous Succefs is a futficient Proof:
Thy Goodncfs and Promifes are my Secu-
rity : Thefe comfort my Heart, and fupport
jny Faith.
Whci-e lliall I go, my Lord ? Thou haft
the Word of eternal Life.
Of thy Truths thus dciiverM my Reafon
and Will ihall never doubt, tho' my Senfes
and vain Imagination fhou'd.
I afk not the removing of Mountains :
How little foever my Faith be, fmce it is
true and fmcere, vouchfafe, O Lord, to ac-
cept it. 1 believe, O Lord ; help my Un-
belief.
At the OFFERTORT,
«
yjfhen the Prieji unco-vers the Chalice, and of-
fers thf Bread on the little Plate^ the People
ought to offer it 'with him*
A Ccept, O Eternal Father, this Offer-
ing we make thee; 'tis only Bi"ead as
yet, but by a Miracle of thy Power and
Grace, thou art going to make of it a holy
and eternal Hoil, who offers himfelf to
thee, for the Salvation of all the Faith-
ful,
48 Second Methoa^* •
true God, for my innumerahle Sins, f)ffencis
■and Negligences, for all here frefent^ aiid for
all faithful ChrhJians^ li^jing and dcdd, that
ifmay a^vail me and them to Life e^crlaflr.g.
Amen.
When the Prle.i!: puts Wine and Water into
the Chalice, he fays,
/) GOD, 'whoy in creating human Nature^
haf ^iJoonderfuUy dignify' d it, and reformed
it again hy a yet greater Miracle, grant, by
the Myftery of this Water and Wine, ive may
partake of his Divinity, 'Vjho ijcuchfafed to
take upon him our Humanity, namely, Jefus
Chriji thy Son, cur Lord, ^<xiho njjith thee, in
the Unity fthe Holy Ghcf, li-veth andreigncth
Go4i World ivithout End. Amen.
Then oifering the Wine in the Chalice in
the Middle of the Altar, lie fays-,
"pf^E offer thee, O Lord, the Chalice of
Salvation ■> hefeeching thy Clemency, .that
it may ajcend before thy Dinjine Mafefy, as a
fn-veet Perfume for cur Salijaticn, and for that
of the 'whole World. Amen.
Bowine
for tVelWinJlrtiaed. 49
ful, abfent and prefent, living and dead.
Regard not O Lord, our Mifery, except
it be with an Eye of Pity ; but look on
.that eternal Prieft, Chrift Jefus, v/ho bein^
innocent and I'potlels, is continually our
iAdvtJCiite before thee, pleading for the Re-
miffion of our Sins> and Relief ctf Our Ne-
ceffities.
When the Prieft, at tht Corner of the Altar y
puts Wine and Water into the Chalice,
'i[N thy IncarnatiOh b -tbVd, thou hafl
united thy Divinity to Our frail humah
Nature; but go on Hill daily, we befeech
thee, with thy Works of Mercy, and grant
that we thy People may be fo truly united
■to thee, that neither Intereft, Pleafure, dr
Negle^V may be ever ab-fe to divide us from
thee.
When the Prieji offers the Chaliain the Mid-
die of the Altar,
'T^HOU only, O Lord, canft render this
Offering worthy of thee, and capable
©f giving Salvation to the World : Accept it
we befeech thee, and purify our Souls, that
we may be acceptable in thy Sight.
Wher.
50 Second iMethod^
Bowing down^ jjis He^d, i^xs,.. .,.,>;
ACcept us, Lord, in.the^ Spirit of HtMliij,
. , iLtd a contrite Heart ; and fo may our. Sd-
cHfice ke made this Day in thy S:ght, that it. lie
fh^J^^igi^ i^^'i O Lord Qod, •?:
Then, bleiEng the Bread and Wine, he
.V..'.:...'.' : ..» a\t^l "XaU? '.
/^Ome Almighty and "Eternal Gody the San^i'
. . far^ ■ and bj^'s p^ ^his Sacrifice^ prepurfd
far the Gbry of thy. holy Kami.
..He then gees to, the .Corner of the Altar,
andwaSieshial-iandj, faying, Pf xxv.-
/Will -L'jajh my Hands among the Innocent y
a7:d enccmpafs thy Altar, O Lord.
That I may hear the Voice -of Praije^ and
declare all thj ^x-ondirjul- Works,
Lord, I ha-je lo-yed the B auty of thy Houfe,
and the Place 'where'thy Glory d-Mclls, —
Defray net my Scu^ God, ivith the Un-
righteous,- nor my Life njnith bloody Men'.
In n.vhcfc Hands are ' Iniquities, 'their Right-
hand is filled nxith Gifts.
As for me, I ha-je -xvalkedinmy Innocencyi
Redeem me, and ha-oe Mercy upon me*
My
for lVdl'inJlru£fed, 51
When he bonvs do<wn,
TyE can add nothing here, but the Sa-
crince of an humble and contrite
lieai't, which thcu, O Lord, wilt never de-
fpife.
When he hUjfes the Bread and Wine , <vjhich he
■ has offered^ making the Sign of the C'lxfs
O'ver them.
TpHere remains now this to be done by
thee, my Lord, that thou come, O
■moft Holy and Almighty God, and bleis
.and lanftify what already begins to belong
-to thee.
When the Friejl <vjajhes his Fingers at the Cor-
ner of the Altar,
TTHou Lord, r*ho once vouchfafed'Pi. to
wafli thy Dilciples Feet before their
Invitation to thy holy Table, waih us alio,
we befeech ther, O Lord, and walli u3 ag< i.i ;
not only our Feet and Kands, bu: our
Hearts, our Defires, our Souls, thi^t we
may be wholly innocent and pure.
D 2 When
5 Z Second MethoJ^
My Feet haifg Jiticd iji the right Way : In
thy Cojigregarioiis I -will blefs the By O Lord.
Glory be to the Father ^ and to the So.':, &Ci
The Prieft goes to the Middle of the Altar,
and bowing down, lays :
jyEceii-e, O kcly Trin:ty\ this OhJation tve
make thee y in Memory of the Pajjit7ty Re-
furredlion and A/cenficn of our Lord yefus
Chrijl i and in Honour of blejjed Mary e^ver
Virgin, of bleffed John Baptift, of the hsly
Aptfiles Peter and Paul, of thefe eind of all
tfje Saints ; that if may be a-vailahle to their
•H::u:ur and our Salvation. And may they 'vcmc^
fafe to intercede for us in Heaaien, ixkdfe Mi-
mory nve celebrate on Earth; thro^ the fame
Qhriji our Lerd» Amen.
Then, kilTing the Altsj, he turns to the
People, and fays, Orate Fratrtt, &c. that
iDRethren, pray that my Sacrifice and y our t
may he acceptable to God the Father M-
mighty.
He
for Well'hijlru^ed, 53
Wh^n the Priejf in the Middle »f the Mar
Jiands- honjtjing donvny tliey mc^ fny tlH-fame
fjxitb hiniy or as folio'ujs,
VjOST Holy and Adorable l^rmrty,
vouchfafe to receive this our Sacrifice,
in Remembrance of our Saviour's PaiTion,
Refurre,5lion and glorious Afcenfion ; and
grant it may fenfibly work in our Souls the
Effefts of thefe Myfteries.
Let thofe Saints whofe Memory we cele-
brate, not forget us in Heaven. They
found Help in this Divine Myftery ; Grant,
O Lord, it may likevvife contribute to our
Salvation.
When he turns about and fay f^ Orate Fratres>-
the People ought to pray^ as hs dcfires*
faying,
X/i A Y our Lord receive this Sacrifice from
thy Hands, to the Praife and Glory of
his Name, for our Good, aiid the Benefit of
his whole Church.
D 3 Wlen
54 Second MethoJ,
He then goes on with fome Prayers, which
being faidin a low Voice, are called Se-
crefa ; and being different every Day, can-
not be fet down; And as many Collets as
he faid before the Epijlle, fo many Prayr
ers he £ajrs here anfwerable to them,
S E C R E T A,
Then
for Will ArJlruSl eel 55
When the Prieji is fqyhig^the Prayers ^^ '^kd'
Book, proper to the Day, in a /oiv Voiceytkie
People may thus join <^^'iih him.
JiTErcifully hear our'Pfayers,'" ^ llor^^
and gracioufly accept "tliis Ol&tatlo'n',
which we thy Servants are making to thee,
that aswe offer it to the Honour of thy Name,
fb it may be to us here aMcar^s of obtaining
thy Grace, and in the next Life, everlaftihg
Happinefs.
0« a Sunday, or Feria, may he /aid,
A Ccept, O Lord, we befeechthec, both our
Offering and Prayers, and by this holy
Sacrifice work fuch a Change in cir Hearts,
that our AfTeftions being taken off from the
Things of this World, our Defires may be
wholly fixed on Heaven.
On the Fejii-val of a Saint.
cAn^Jfy, O Lord, we befeech thee, t^ieft ^
Gifts which we offer thee, in this Sotcm-'
nity of thy holy Servant, and fo flrengthen
us by thy Grace, that both in Profperity and
Adverfity, our Ways may be ever dircfted to
thy Honour. Throughour Lord Jefus Chrift
thy Son, who liveth and reigneth with thee,
in the Unity of theHoly Ghoft, one God, ^r.
D 4 The
5A s^m
T[Ken he goes on, faying witf^ alouc^VpkeJ*
^^'J^ om*in^$^r4laSai:uJoru^\ "that is>
.'-Ax . • •■ :'''■'-■' ' ''' ' ■ '^'■'
'^^ A. Jmen.
. *;
Preface begins.
-riki.
P-. Our Lord he-nxjiih yau,
A. And nxith thy Spirit.
P. Lift up y cur Hearts,
A. //^'^ /^«2-w /{//^ //^za up to G»d,
P. Z^/ us gi-ve Thanks to our Lord God,
A* -^ '-f «2^^^ andjufi,
T 7* / J ^verily meet andjii^, right andatfoilabli
to Salvation, that <vje al^jcays^ and in all
Purees gi-je Thanks to theef ho,y Lord, Father
Almighty J eternal God, through Chriji our
Lord', by '-whom the Angels praife thyMajefiy,
the Do?ninatians adore it, the Pc-ivers iiemhle in
its Sight, the Heanjens and hea-venly Virtues,
and blefed Seraphims ivi^b common Juhlleegh-
ri/y it ; together ivith 'whom nxe bejeech thee,
ilfjat ive may he admitted to join our- Voices in
an kufnble Manner.
Holy, holy, holy. Lord God of Sahlathx-
The Heavens aud Earth are full of thy Glory. ■
Hofanna in the Highejl. Bleffed is he that
ccmes in the Name of our Lord^ Hofanna in the-
Highel}.
After
for fP'ett'ififtruSfed. 5|
The Prayers being- ended , he hegim again irt a
loud y^oicd'y thusi Per omnia Sseeula Ssecu-
lorum ; and Jo begins the Preface, nvhich thi
People may fay <u)ith him, or asfollo'ws ^ \V ^
RAifc our Hearts, O Lord, we befeech
thee, above the Thoughts of earthly
Things, and lift them up to thee. Where
eur Treafure is the Treafure of Salvation,
there let our Hearts alfo continually be. As
eur Life is but one continued Series of thy
Favours towards us, fo let us continue our
daily Thankfgivings to thee.
Behold the whole Hierarchy of thy holy
Angels, who ftand always trembling in thy
Prefence, are now with us going to adore
thee on this Altar. Permit us, O Lord,4:o joia
our weak and tepid praifes in Concert with
l^eir divine Hymn, and fay.
Holy, holy, holy, is the Lord of Hods :
How great is theDiftance of his infinite Ma-
jefty from us poor Worms below ! Heaven
and Earth are full of thy Glory : Grant,
Lord, that our Hearts may be alfo full of it.
Let Heaven and Earth blefs him that comes
in the Name of our Lord ; 'tis our Lord
himfelf is coming, tho* after an invifibU
Manner ; blefled be his Name.
Whtn
^S ' Seccnd Method^ ^
After this he begins the Canotij or chief Ac-
tion of the Sacrifice, in a low Voice, bow-
ing down, and faying,
n^Herefore, mcfi merciful.Father, ive humbly
, pray and hefuch thee, through thy Son Je/us
^hriji cur Lord, to accept and hkfs thefe^
Gifts, thefe^Prefenis, thefe holy^utifpotted
Sacrifices, •-:'. hich in the firji Place i>je offer to
thee, for thy holy Cathdlck Church, that thou
imuldfi be pleafed to grant her Peace, toprefer^ue
unite, and govern her through the-ixholeWorUj
together ivith thy Servant N. our chief Bijhopy.
N. our Prelate, andN. oar King, as alfo all
orthodox Belie-uers and Prof ejjors of the Catho"
lick and Apcfiolick Faith.
Then joining his Hands before his Breafl,
he in Silence makes his 7l/^/«^«/o, praying
for fuch in particular as are recommended
to him, <Jc, beginning thus,
J^E mindful, Lord, of thy Ser'vanis, Men
and Women, N. N. Here he prays in Si-
lence.
Havinj
forxWelUtnJiiruUed. rr)
irhen the Frieji begins the Canon , honxjing donj^n^
and in a Iq<vj Foice.
■*,/rOST merciful Father, who hail given
us thy only Sen to be our daily Sacri-
^.zZy we befeech thee, in the Name of this
holy Vitfiim, incline thy Ear to oar Prayers,
and favour our Defires.
Thou who art the Paftcr of all Faftors,
proteft, unite, and govern thy holy Church
through the whole World, pour forth thy
Bleflings on his prefent Holinefs, and on that
Prelate who has a particular Charge over us.
Preferveand faveourKing: Render him both
Good and Great in this Life, and eternaliy
happy in the next, and give aBlefTing to his
Subjetfts.
While the Priefi makes his "Memento, ^andi fig
ivith his Hands joined before his BrcaJ}, the
Faithful ovght at the fame Time to make their
Memento, praying in particular for ihcm-
f elves and Friends, Scz. fomethiiig after this
Manner.
T Offer thee, O Eternal Father, with this
■•• thy Mlnifter at the Altar, this Oblation
of the Body and Blood of thy only Son, to
thy Honour and Glory; in Remembrance of
my Saviour's pafiion, in Thankfgiving for
•' " ^ ! ^fits, in Satisfaclion for all my Sins,
and
*>o S^cmi Alt^di^
Having ended the MementOy he opens his
Arms, and goes on.
/]^ D for all here prefent-i <whofe Faith and
De-votion is k't2onx>n to thee, for njohom *we
offer y or -who offer tkee, this Sacrifice of Praifts
for themjeluesy atidfor all theirs ; for the Re-
demption of their Souls; for the Hope of their
Sal'vaticn and Safety; and n.vho no^w pay their
Vonvs to thee, the eternal^ li'vinor, and true God^
Communicating ^iX;ith, andHonouring the Me-
mory, in thefirji Place, of the glorious e^verVirgin
Mary, Mother cf our Lord God Jefus Chriftv
as al/o cfthe bkffed Apojiles and Martyrs, Pe-
ter and Paul, Andrew, James, John, Tho-
mas, Jajiies, Philip, Banholomew, Matthew,
Simon,
for Wtll'ififtruSled, 6i
and for the obtaining thy Grace, whereby I
may be enabled to live virtuouily, and die
happily. I defire thee likewife to accept it,
O Gocl, for N. N. my Parents, Friends 4nd
Benefadors ; grant them all Bleffings fpiri-
tual and temporal ; likewife for all fuch as
are in Mifery ; for thofe I have any ways in-
jured in Word or Deed ; for all my EnemieS;
for the Converfion of Sinners, and Enlighten-
ing all that fit in Darknefs. Pour forth thy
Bleffings on all, according to their different
Neceffities, through the Merits of thy only
Son our Lord.
'Here every one may add their particular Necejp-
tiesy as likeivi/e of their Friends f Sec,
'/^ I V E Ear, we befeech thee, to the
Prayers of thy Servant, who is here
appointed to make this Oblation in our be-
half, and grant it may be efFeftual for the
obtaining of thofe Bleffings, which he aiks
for us.
Be thou, O Lord, the Eternal Bond of
all our Friendftiips and Societies. And as
thou haft vouchfafed to join us not only in.
Clommnnion with thy facred Houfhold of
Faith here below, but alfo with thofe who
aie now triumphing in Heaven with the
Martyrs, and Apoftles, and thy blcffisd Vir-
gin Mother, be thou the Sacred Bond to
faften and prefcrve us therein for ever.
men
6-2 ■ Second Aleihod,
Simon /7«</Thaddeus, Linus, Cletus, C!c'
ment, Xyftus, Cornelius, Cyprian,Laurence»
Chryfogonus, John an^ Paul, Cofmas r.nd
Damine, and of all fky Saints', hy "jjhcfe Me-
rits and Prayers, grant nve may in allthi^igs be
defended hy the Help of thy Prcteaion. Thro'
the fame Chriji cur Lord. Amen.
The Priefl:, fpreading his Kands over the
Oblation, fays,
T/l/'E therefore befeech thee, O Lord, graci-
oufly to accept thi- Oblation of cm- Ser-
vitude, and of thy ^jhc'e Family : Difpofe
cur Days in thy Peace, preferve us from eter-
nal Damnation, and command us to he num-
bered amongjl thy Eled. Through Chriji cur
Lord. Amen.
Which Oblation nve befeech thee, God, to
render in all things blejfed, approi-ed, effectual,
reafonahle and acceptable : That it may be made
tar 'us the Body and Blood of thy mofi belonged
Son, our Lord Jefus Chriji.
Who, the Day before he fufered, took Bread
into his f acred and ijenerable Hands, aud halv-
ing lifted up his Eyes toixards Hea'ven, to thee,
God, his omnipotent Father, andgi'ving Thanks
to thee, he blej/ed it, and broke it, and gave it
to his Difciples, faying, Take and Eat you all
of this ; For this is my Body.
Here
for WdUinJiru5l(d, 63
When the Frieji holds his Hands fpread ouer
the Chalice,
"DEhold, O Lord, we all here, tho' of dif-
ferent Conditions, yet united by Chari-
ty, as Members of that one Body, of which
thy dear Son is the Head, prefent to thee,
in this Bread and Wine, the Symbols of our
perfe«fl Union. Grant, O Lord, that they
may be made for us, who are here below,
the true Body and Blood of thy dear Son;
that being confecrated to thee by this Holy
Vitflim, we may live in thy Service, and
depart this Life in thy Grace.
He that is Almighty, he that is Truth it-
felf, has faid with his holy Mouth, This is
my Body. And how then can we doubt the
Truth of it ? He that has made all Things
of Nothing by his Word ; is he not to be
believed, when he fays, he has changed one
Thing into another? Yes, I believe and
adore.
At
<64 Second Methsdy
Here the Prieft kneels down, and adores
Chriil in the Eucharift, and then he lifts
up the Sacred Hoft, in Memory of Chriil 's
Body lifted up on the Crofs.
Then taking the Chalice, he fays,
J N like manner t after he hadfupped, taking
this excellent Chalice into his /acred and --ve-
nerahle Hands, gi'ving thee alj'o Thanks, he
klffed it, and ga've it to his Di/ciples, faying ^
Take and Drink ycu all of this, For this is
the Chalice of my Blood, cf the Ne'vj and
Eiyerlajiing Tejiament, a Myftery cf Fakh
nvhich Jhall he f>ed for jQu^ and for marry,
to the RemiJJicn ofSitis-
^e kneels down and adoyes, and thea lifts
up th^ Ch^ce, faying,
y^ S often as you do thefe Things ^ yourjh^ll
do them in Remembrance of m^^
Then goes oa.
TT/'Herefore, nve thy Ser^va^ts, ^^salfothyholj.
People^ Lordy being mindful of the hlef
fedPaJftcn of the fame Chrijl thy Scfi^ curLord^
ifftdofhis RefurreSiion, as cflfo of his glorious
Jfcmfion inib Hea'ven, ojfer to thy mcjl excellent-
Mfij^fyh ^f^h ^V» Qifts^ nftd^a^oiirs, a pnre^
for WelUriJiruaed, 6^^
4t the. Ehv»tion (f, the l^ofl.
\T O S T admirable Body, I adore thee
with all the Powers of my Soul. Lord
who haft given thyfelf entire to us, grant we
may become entirely thine,
HP H E fame Eternal Word, who l)rought
all Things at firft out of Nothing : He
that faid, Let there be Light, and there was
Li. ht : Let the Earth bring ftrth its Fruity
and it was fo : The fame Eternal Word now
fays, this is my Blood, and fpeaks it from
the higheft Heavens, at tlys verv Moment,
by the Voice of this Servant.
jit the Ek-vation of the Chalice,
JiT O S T a4orable Blood, that wafiieft a-
way ail our Sins, I adore thee : Hap-
py we, if we can return our Life and 51oo4
for thine.
Jfter the Elevation,
"JPIS now, O Lord, with grateful Heartst
we call to Mind the facred Myfteries of
thy Paflion and Death ; thy Refurredion and
Afcenfion. Here is thy Body, that was bro-
ken ; here is thy Blood, that was flied for
; , of which thefe exterior Signs arc but the
Figures,
66 Second Mdhd^
+ Hefty a holy ^ Hcfi, an mfpotied^ Hoft,
the holy *^» Bread cf eternal Life^ and Chalice
^ of eternal S ah at ion.
On nvhich <vcuchfafe to looi nvith a propi-
tious andferene Ccuntenance, and accept them
as thou rMofi pleafed graci(>ujly to accept the
Gifts of thyjuf Ser-vant Abel, and the Sa-
crifce of cur Patriarch Abraham, and that
•which thy High-Prieji Melchifedech ojered
thee, a holy and unjpotted Hnjl.
Bowing down, he fays,
Tf/^E tnof humhly hefeech thee, Almighty Gcd,
command thefe Offerings to he carried hy
the Hands of thy holy Angel, to thy Altar abcve,
in the Prejence cf thy Dinjine Mfjefry-, that as
many of us as, by this Participation of the
Altar, Jhall recsi-ve the moji f acred Body ^
end Blood *{• cf thy Son, may he filled i»ith
all hea^venly Bleffngs and Grace. Thro* the
fame Cbriji our Lcrd. Amen.
The*
for IVell'infiruSled. 67
Figures, and yet in reality contain the Sub-
ftahce. It is now we truly offer thee, O
Lord, that pure and holy Vi<?lim, which
thou haft been pleafed to gi e us, of which
all the other Sacrifices were but fo many
Types and i^igures.
If with a favourable Eye thou haft re-
garded the Sacrifices of Abel, of Abraham^
and Melchifedechi lop)c likewife on ours ; for
however weak our Faith may be, yet our
Sacrifice is greater than theirs, aad pnly
worthy of thy heavenfy Altar.
When the Frieft hoi^i do^ijon,
A Lmighty God, who art infinitely Good,
look not on our Sins, but on the infinite
Ranfom paid for them. And now, while it
is offered on our Altars here below, do thoa
receive it on thy Altar above : Here from
our Hands ; but there from the Angel of
jhy great Council, that eternal Prieft, who
is himfelf both Prieft and Victim, all in thee,
as thou art all in him. Blefs all thofc who
here partake of this Holy SacHfice, either
by their Lips or Hearts.
Whik
6? Second Method^
Thicn with his Hands joine4bef(?redhisEreaft,
Xe in Silence makes his Mcmcntqt <jr Cojni»
luenjoration for the Dead.
^JD^E- mindful alfoyO Lord, of thy Ser'uantM,
and N. ixiho are gone before us^ ixsith the
Si^n, of Faith, afid ref in the Sleep ef Peace*
Here he mentions fuch ip particolar whom
he intends to pray for.
Having ende4 thp Memento, he fays,
n^O thefe, O Lord, and to all that reji in
Chrijiy grant, ^im Ix^feecb thee, a Place of
Jtefrejhment, of Light and Peace. Through
fihejame Chriji our Lord, Amen.
*rhen ftriking J^i* Breaft, he fays in a loud
Voige.
AND to us Signers, thy Servants j hopivg tj^
the Midtitude cf rhy Mercies, 'vouchjafe to
^rantfome Part and Society •nxith thy holy Apo-
Jiles and Martyrs, w/VZ' John, Stephen, Mat-
thias, Barnaby, Ignatius, Alexander, Mar-
cellinus, Peter, Felicitas, Perpetna, Agatha,
X^ucia, Agnes, Cecilia, Anaftaiia, a7id^:ith
all
for mV.-mJhuatd. 16(^
While the Pne/i makes his Memento for the
Deaxlj Jiantiing in Silence woith his Hands
joined before his Breajly the Faithful ought
like-iAjife to make their Memento- M«j,
T Offer thee again, OLord, this Holy Sa-
crifice of the Body and Blood o^ thy only
•Son, in behalf of the I aithful departed, and
in particular for the Souls oi N. N. my Pa-
rents, Relations, Benefactors, Neighbours,
i^c. Likewife of fuch as I have any ways
injured, or been the Occafion of their Sins ;
of fuch as have injured me, and been my
-Enemies ; of fuch as die in War, or have none
to pray for them, ^r. For thefe and all
others, as many as are yet in the State of
Penance, waiting for their Difcharge, we
befeech thee to hear us : Grant them Reft,
O Lord, and eternal Salvation ; admit them
to the Company of thy bleifed Saints.
M^hen the Prieji ftrikes his Breaft, and in a
loud Voice fay St Nobis quoque Feccatori-
{ , l}as : Awd to us Sinners,
\70ochfafe to grant the fame one Day to
Qs, poor and miferable Sinners as we
are; and judge us not according to oar De-
merits; but through the infinite Multitude
ctf thy Mercies, in which wc hope, liberally
extend to tis thy Grace and Pardon.
.v.i^ We
^7^ . SecGn4 Methody
allthy Saints', intonxihofe Company, ivehefeech
thee, admit us, net confidcring cur Merit, but as
granting us Mei-cy. Thro^ Chrift our Lord.
. By 'wbcm, Lord, tkou dcji always create,
*^ fandifyy 4* quicken, 4* ^^c/-^> ^"^ gi"^^
us all thej'e good Things.
Here kneeling down, and then taking the
, Spcred Holl in his Hand, he makes the
Sign of the Crofs with it, over the Cha-
, lice, thus,
"O Y him, »{* and n,vith •{< him, and in ^
hi'T,, is to thee, God the Father »J* Almigh'-
ty, in the Unity 4* of the Holy Ghoji, all Ho^
-Kcur and Glory.
Having kneeled down, he fays,
For ever and ever.
A. Amen.
V ^ Let us pray.
- \TNfirufled by thy ^whclejomi Precepts, and
follonuingthy di^ine.lnjiitutiotty w^prejumc
to fay.
Our Father ivho art in Hea^uen, Halloi'Jtd
■ ke thy Name ; thy Kingdom cotne : Thy IVill be
. do7ie on Earth as it is in Kea'ven : Give us this
Day our daily Bread; andjorgi've us curTref-
pajjes, as ^ue forgii'etiemthat trejpaj: againji
us. Ana lead us not into Temptation. .
A. But
for If^dl' injiru^ed. 7 r
We afk it of thee in the Name of thy
dear Son, who lives nnd reigns eternally
with thee, and in that Form of Prayer»
vi'hicK he himfelf hath taught Us.
-*>.r
At the Pater Noller ; «^, Our Father.
'pReat us, O Lord, as thy Children •' and
grant we may always truly refpe'61 thee,
as our Father.
That wc may be more devoted- to thy
Glory, and thy Will, than to our own.
Nouriih us daily, O Lord, with thy hea-
venly Bread, as well as with thy temporal.
Difpofe us {o far to pardon others, that
we may deferve a Pardou from thee.
Defend
^2 ^•^ebnd Methitdi
A. Btft deliver us frrni EnjiL P. Aiiien.
Deli'ver us, Lord, tve befeech theeyfyom
all E'vtls p^Jly prefent and to come : And by
the Inter cejjion of the blejfed and glorious ever
Virgin Mary, Mother of God ^ and of the holy
JpoflesVtttx andV2t.M\y and of And rtw, and
ef all the Saints ; fa-vourahly grant us Peace
in our Days; thaty through tbe Ajftjiance of thy
Mercy y nve may be aln^jays free from Sin, and
fecure from all Difurbance. Through the fame
fefus Chrifiy our Lord, thy Sen ; ivhoy nuith
theCy li-ueth and reignethy in the Unity of the
Holy Ghofy Gody World ^without End,
A. Amen.
P. The Peace of our Lord be ainvays ^with
you.
A. And I'jith thy Spirit.
Having broken the Hoft, he puts a Particle
of it into the Chalice, faying in a low
Voice,
J^-^Y i^ii Mixture And Cenfecraticn of the
Body and Blood of our Lordjefus Chrif,
he to us that recei^ve it, effe^ucd to Life emar*
Having
fGr'WilUupuacd. 73
Defend us from the World, from the \)t-
vll, from ourfelves, and from all Sorts of
Evil.
-♦^ After the Our Father.
^v Deliver us from thofe Evils, whi.h we la-
"bour under at prefent; from paft Evils, which
can be nothing but our manifold Sins ; and
from the Evils to come, which will be the
juft Chaftifement of our Offences, if our
Prayers, and thofe more powerful ones of
thy Saints, who intercede for us, intercept
not thy Juftice, or excite not thy Bounty.
*lVheti he breaks the Hoft, an J puts a Part We
of it into the Chalice,
n^ H Y Body was broken, and tiiy Blood
, filed for us : Grant that the Comme-
moration of this Holy Myflery may obtain
for us Peace : And that thofe, that receive
it, may find everl ailing Reft.
R U'h.
74 'Secc7id Method^
Having kneeled down, he fays, llriking
his Breall,
JAMB of God, that takefi anfjay the Sins
of the World, ha-ue Mercy o« us.
Lamb of God, that takeji a-xvay the Sins of
the World, ha-ue Mercy on us,
J^atnb of God, that takeji a^^vay the Sins of
the World, Grant us thy Peace,
Then fays the following Prayers,
J^ORD Jefus Chrijl, ivhofaidji to thy Jpo-
Jlles, I leave you Peace, I give you my
Peace ; regard not my Sins, but the Faith of
thy Church, and vouchfafe herfuch Peace and
Union, as may he agreeable to thy Will, ivho
live/} and r eigne fi for ever and ever. Amen.
Lord "Jefis Chrijl, Son of t]pe living Gcd,
nvho, according to theWill of the Father, hajl by
thy Death given Life to the World, thro' the
Ca-operation of the Holy Ghojl ; deliver me, by
■this thy mof f acred Body and Blood, from all my
iniquities, and fro7n all Evils ; and make me
alvoays obedient to thy Command7nents', and
never f lifer me to be feparated from thee, vjhq
voith the fame Father, atid Holy Ghoji, liveji
and reignejl, God, World voithout End. Amen.
Let not the Participation of thy Body, O
Lord Jefus Chrijl, vohich I, unvuorthy, pi-ejume
fo receive, turn to my Judgment and Condem-
nation ;
for JVell'inJiruSfed. 75
When the Pnej7y honving cio-wn, firikes his
Breaji, and fays thrice, Agnus Dei, Lamb
of God ; the People may fay the fame, or
as folUujs :
f\ Lamb of God, who takeft away the
Sins of the World, wafh away all ours
in thy Blood. Lamb of God, give us thy
Sweetnefs and Innocence, that we may be
better difpofed to receive thy Peace.
Jfter Agnus Dei, or Lamb of God, ^r.
TN faying to thy Apoftles, my Peace I leave
you, my Peace I give you, thou haft pro-
mifed, O Lord, to all thy Church, that Peace
which the World cannot give : Peace with
thee, and Peace with ourfelves.
Let nothing, O Lord, ever interrupt this
holy Peace ; let nothing feparate us from thee,
to whom we heartily defire to be united,
thro' this blefTed Sacrament of Peace and
Reconciliation. Let this Food of Angels
ftrengthen us in every Chriftian Duty, fo af^
never more to yield under Temptations, or
fall into our common Weakneflcs.
But alas ! who does not tremble at this ho-
lyTable ! fi nee 'tis true, as we are differently
difpofed, we may receive either Life or
Death ; and that the unworthy Receiver
draws upon himfelf, not a Blefling, but thy
E 2 juil
76 Se:ond Method^
iiation\ hut let it., through thy Mercy ^ he an
effectual Security and Cure both of Scul and
Eody\ "vjho Unjeji and rcigneji nvith the Fa-
thery in the Unity of the Holy Ghojly God,
World nvithout End, Amen.
He kneels, and having taken theHofl into
his Hands, fays in a low Voice,
J Will take the Bread of Heaven and call on
the Name of our Lord*
Then ilriking his Breait, he fkys in a loud
Voice : Dcmine tionfum dignus.
Lord, I am r,ct i.t:orthy \ Thcu Jhculdeji enter
r.der my Roof, fay
Lcrdy i am nzt nxjorthy
Lord, I aKi net I'joytky ^
only the Word, and
my Soul Jl:all he
healed.
Receiving
for WelUinJlriigied. 77
juft Wrath. Help us therefore, O Lcrd,
and fo prepare us by thy Grace, that in
this holy Myflery we may find the eiFedual
Remedy cf all our Evils.
At Domine iion fum dignus, Lord, I am
not worthy.
Say it mcith the PrieJ}^ end the7i go en thus :
ITlng of Kings, Lord cf Lords, whom the
Heaven and Earth cannot contain, how
great is thy Gcodncfs, thus to become our
tjacrifice and our Food 1 But I, miferable
Sinner, am not worthy to receive thee.
Speak therefore the Word, and my Soul
fhall be healed.
Lord, I am not worthy to receive thee :
'Tis thou muil firfc fit and prepare my Scul :
Say but the Word then, and it fnall be ready
for fo great a GueH : Speak, Lord, and I
lliall be healed.
E r Mi*)
7 8 Second Method^
Receiving the Sacred Kou, he fays,
n^HE Body ofcurLordJsfmChr'ijiprefer-ue.
TT.y S Old to Life e--ver}ajiing. Amen.
Having paufed a while, he kneels down,
and then lays,
TT/'HATjhall I return tc cur Lcrdfcr all he
has given me j / ^^vill fake
,crc^
given me \ I ^^vill fake the Chalice
of Salivation, and call on the Name of cur Lord.
J -jcill call on our Lord in praifng him ; and
1 pall he fafe fro7n my Unemaes.
Then taking the Chalice, he fays,
n^UE BlorJ of our Lord Jefus Chrif pre^
fer-ve my Scul to Life c-zsriafing. Amen.
Then Wine is put into the Chalice, for the
nrft Ablution, and he fays,
/^ Rant J Lord, that ivhat ive have taken
nvith cur Mcuth, ix:e may receii-e ^joith a
pure Heart : and that of a temporal Gift, it
may beco?ne to us an C'jerlafing Remedy.
Wine and Water is put into the Chalice,
for another Ablution, and he fays,
A^ AT thy Body, nvhich I ha<ve recei'ved, O
Lordy and thy Bloodyi'jhich Ikanjedrank,
mhidenijitbin me: And ^r ant , that no Pollution
of
for Well4rjlru£lecl 79
May then this Body and Blood of my
Lord and Saviour Jefus Chrift, be the eter-
nal Life of my Soul.
Thou art the Food of Life, O good Jefus,
and 'tis by thy Power and Grace my Soul
muft live to thee. Communicate then to
me, at prefent, thy diving Bleffmgs, and
let my weak and hungry Soul be now com-
forted and ftrengthened by this heavenly
Food, that it may be an eftedtual Remedy
of all my WeakneiTes, and make me faith-
ful in thy Service for ever.
At the fecond Ahlutlov.,
QRant, O merciful Jefus, that v/hen ever
I iliall rec ive this precious Body and
Blood, they may for ever abide in me, and
become a heavenly Nouriflimcnt to my Soul.
E 4 When
So Siccnd Methody
cf Sin may remain in 7r.Cy n.vfjo ha-jc been re-
frejhed by thy pure and holy Sacraments j <ixh9
li'veji and reigfieji for cjer and ei'tr. Amen.
Having wiped his Fingers and the Chalice,
he covers it, and then going to the Book,
reads the Crmmunion, which is a Verfe
cut of the Koly Scripture, and is diffe-
rent every Da/ : Then goes to the Mid-
dle of the Altar, and turning to the
People, fays,
?. Our Lord he -iiith you,
A. And ^joith thy Spirit.
Then going to the Boole he fays the Prayers
called the PcJicoTnmu.7nony which are diffe-
rent every Day, and therefore cannot be
fet down here.
Poftcommunion,
p. Our
for Well'ltiflru^eL 8t
When the Chalice is co'veredy he goes to the
Book, and reads the Communion*
T ET it be now, O Lord, the Effedl of thy
Mercy, that we, who have been prefent
at this holy Myftery, may find the Benefit
of it in our Souls.
j^/ /i'^ Poflcommunion, ^vhen he goes a fe-
cond Time to the Book,
'yyE give theeThanks> O God, for thy
Mercy, in admitting us a Part in of-
fering this Sacrifice to thy Holy Name :
Accept it now to thy Glory; and be ever
mindful of our Weaknefs.
On a Sunday, or Feria.
CAnftify us, O Lord, we befecch thee, by
the powerful EfFe(5ls of thf?fe divine My-
fteries; may we be cleanfed by them from
all Sin, delivered from all Adverfities, and
confirmed in thy GraCe for ever.
E s On
%2 Second Meihody
?. Our Lord be ^v'lth you,
A. Jnd n.>jith thy Spirit.
P. Depart, Mj/s is done ; or, Let us hlejs
cur Lord.
A. Thanks he to Gcd*
Bowing before the Altar, he fays,
T ET the Performance of my Duty, O Holy
Trinity, he pieafng to thee', ondgrayit^
that the Sacrifice, n.vhich I, un~jjorthy, hdi-ue
offered in the Sight of thy Majefiy, 7::ay be ac-
ceptable to thee j and thro* thy Mercy he Propi.
tictcry to me, and all thcfe for nvhcm I have
offered it. Thro"' Chriji our Lord. Amen.
He turns to the People, and gives them the
Bieffing, making the Sign of jthe Crofs
over them with his Hand, faying,
/JLmighty God, Father, Son, and holy Ghofi,
kiefs yoic.
A. Amen.
P. Our Lord he ixith ycu.
A. Jnd n.vith thy Spirit.
R. The Beginning of the Gofpel according
to St. John. -!•
A. Glory he to thee, Lord.
At
for TFell'ln/iruSfed. 83
On the Fejlival of a Saint,
TIJEAR us, O merciful God, and by the
Interceffion of this thy holy Servant,
may the Effefls of thefe tliy Bleffings ever
appear in our Lives, that while we cele-
brate his Memory, we may be in Hopes of
partaking of his Reward.
When the Priejl honvs before the Middle of the
Altar.
VjOST Holy and Adorable Trinity,
without Beginning, and witho&t End;
it is through thee, and by thee, we began
this Sacrihce, and by thee we ought to
iinifh it. Vouchfafe therefore to accept it :
And as thou art an Abyfs of Majefiy hidden
from us, be thou alfo an Abyfs of Pity and
Mercy to us.
While
84. 'Second Mthd^
Atthe Corner of the Altar he reads St. John^
Goipei.
TiV the Beginning ivas the Wcni, and the Word
^^i-as 'v:ith God, and God ivcs the Word.
This n.vas in the Beginning nxith God. All
Things ^jjcre made hy him, and -xvithout hivi
'-cvas made nothing that njjas made. In him
ivas Life, and the Life teas the Light of Men :
And the Light jhined in Darknefs, and the
Darknejs did net cc7:iprehend it. There ivas a
Man fent from God, ivhoje Name nx'as John.
i^e ccmc fcr a JFitnefs to gi-veTejiimcny of the
Light 'i that thro* him all might helie^ve. He
<^':as net the Light, but ivas to gi-ve Tefimcny
of the Light. He ^uoas the true Lighi that en-
lighttns e-very Man, that comes info this World*
He luas in the World, and the World --was fnade
hy him^ and the World k'netv him not. He
cafne to his cxi^n, and his oivn rccei-ved him
not. But as many as received him he ga-ve
them Potver to be fnade the Sons cfGcd, to thcfc,
^.vho helienje in his Name ; nxjho not of Blond,
ncr of the IVillcfthe Flcjh, nor of the Will of
Man, hilt of God, are horn. And the Vv'ord
was made Fleih, and d%\:elt in us : And --.ve
fa-iv his Glory, as the Glory of the only Begotten
cf the Fat her, full of Grace and Truth >
A. Thanks be to God.
While
for WelUinpuaed, 85
^Vhilc the Pnsj} reads St. John'j Go/pel at the
Corner of the Altar.
r\ Eternal Word, fpeak to my Soul, which
adores thee in a profound Silence : Thou
.rc the great Creator of all Things; aban-
don not, I bcfeech thee, thy own Creature;
be thou my Life, my Light, and my All.
Light eternal, enlighten me as to this
prefent Life and in the Life to come.
Chafe away, by thy Prefence, thofe thick
and unhappy Clouds that hover over my
Soul,andhindermefromunderllandingthee»
That I may always knov/and underftand.
thee, whenever thou vouchfafeil to come to
me.
Reign In me, as In thy own Inheritance:
For thou. Lord, haft made me ; thou halt
redeemed me ; may I be ever thine.
1 ha\'e finned too much againft Heaven,
and before thee, and am not worthy to be
called thy Son.
If thou yet receiveft me as a prodigal Son,
grant. Lord, that my Love and Obedience
may fomething correfpond with that high
Birth, where Flefh and Blood are not con-
cerned ; where my Will may defue nothing
but as direded by thine.
Thoa God incarnate, have Pity on my
frail and mortal Flefli, and grant it may one
Day fee what it here adores below. Amen.
IN
S'6 Second Method^
IN this Method of hearing Mafs, it may-
be eafily obferved, how exail:'}:!}' the Faith-
ful acompany the Prieft, almoll in all he
fays ; it being generally the fame, as to the
Subllance, only accommodated to them, in
Confideration of the Part they bear in the fo-
lemn A&. of Worlliip.
And now while the Church feems to re-
quire the Faithful to join with the Prieft,
may not they, who follow this Method, fa-
tisfy themfelves, that they have complied
with their Obligation, and likewife hope to
obtain large Bleffirgs from the Hand cf God,
who have wholly ay plied their Thoughts in
this great Myilery, and permitted nothing to
divert them from it ? And tho' others chufe at
this Time, to fatisfy themfelves with private
Devotions ; is it not to be feared, that a
Want of due Underftanding of the Mafs is
too often the Occafion of it ? Let them re-
fleft at leaft, whether the folicitude of finifii-
ing the Talk of thofe Prayers, they purpofe
to themfelves, does not often take oft their
Thoughts and Devotion from fuch principal
Parts of the Mafs, to which they ought moft
particularly to attend. How often do they
quite pafs over the Creed, the Offertory^ the
Mementos, the Communion^ &c. without any
Sort of Application ? And if they lay by their
Books at the Ele-vation, they fnatch them up
again with fo much hafte, that 'tis plain,
;h^ allow not themfelves that Time which is
fuitable
for WelUinJlruaecl %j
fuitable to the Greatnefs of theMyftery, or
may be moll beneficial to their own Souk^
What I have therefore to recommend to thefe,-
13 to refleft on this Matteralittle, andconfi-
der whether it be reafonable, to make the
gi eater Ad of Religion give Way to the lej/er ;
and fince the hearing Mafs, in the Method
here propofed, includes, in an eminent Man-
ner, all other private Devotions, whether it
be not moftjuft, to allov/ to the Mafs the
Time that belongs to it ; and not borrow
from that, for the fatisfying other Duties.
This I fay to fuch as truly underftand it ;
For as to others, who have only a very grofs
and imperfeft Knowledge of it, 'tis not to be
wondered, if they take another Way, and
make ufe of a Staff, who are fo weak as not
to be able to go without it. But then let thefe
too confider, how far they are bound to la-
bour for their Improvement, and not be at a
Stand in a Matter which, being fo much to
their Soul's Difadvantage, muft neceffarilybe
cenfured as a State of Sloth and NegletSt.
But now leaving thefe, I turn to fuch as are
advanced in the fpiritualLife, and know how
to fpeak to God, without the immediate Help
of Books ; having fome Diretflions to lay bc-
' fore them, which likewife may not be im-
proper for others to read, who are not yet
come to this Degree.
But firft, I think, it may not be Improper
here to give a Ihort Glance at the chief Ce-
remonies ufed at Mafs ; becaufe thofe who
under-
8'8 Sccc7id Method,
undcrftand euough to follow this fecond
Method, may make fome Reflexions on
them, fuch as may be a great Help to direct
them in their Devotion.
Firft then, Bo'i>:ing do^^vtt, is aPoftureoften
ufed by the Prieit in Time of Mafs, ^uiz. as
often as he fays fuch Prayers, in which he^zt-
knonx:ledgeshh TJnnjjorthvicfsi humbly makes his
Offering to Ahnighty God, begs for Mercy , &C.
And this he is ordered to do, that by this ex-
ternal Humiliation he may be put in Mind
of that interior Humility of Spirit, with
which heoughtevertoperformthofeA6lions;
as likewife to direft all prefent then to humble
themfelves before Almighty God, while they
fee the Prieft thu: bowing down.
2. Kneeling, is generally in the Mafs an
Aft of Adoration, by which the Prieil gives
Sovereign Worfhip to Chrifl: our Redeemer^
really prefent in the Eucharift: And therefore
this the Prieft performs wi th all the Powers of
his Soul, adoring before his Lord, and (hews
the Faithful how they ought ever to adore in
Spirit, as often as they fee the Prieft kneeling
before the holy Eucharift. He kneels like-
wife once in the Middle of the Creed, when
he pronounces thefe Words, El Homo faaus
efi : And he <zvas made Man. And once at •
the End of St. Johns Gufpel, when he fays,
Et Verhum Caro faSiiim eji ; And the Word
<was made EleJ)}. Both Times to fignify the
fecond Perfon of the Blefled Trinity coming
down from Heaven, to take on him our Na-
ture,
for JFell-hiJiruSied. 89
ture, fo to become our Redeemer : In Ac-
knowledgment of which Myflery, all Chri-
(lians ought to bov/, both Prieft and People,
fo to teiHfy their Senfe of that infinite Mercy,
and give Thanks for it.
3 . Stnki7ig the Bnajiy is a Ceremony deli-
vered in Scripture, as an Expreffion of a fin-
cere Repentance, in the poor Fublican. And
this the Prieft ufes, as often as he profelTes a
Repentance for his Sins ; as in the Confteor :
Or begs for Mercy ; as at Jgtms Dei : Or con-
feffes his Unworthinefs ; as zxDomine nonfum
dignus. And if he does this, not as ufmg a
bare Ceremony, but with a truly humble and
contrite Heart, there's noQueltion, 'tis what
is very Chrifrian, and may ferve likewife to
move the Faithful to a hearty Contrition and
fincere Acknowledgment of their Unworthi-
nefs, as often astheypradifethe like Aftion.
And if they would thus ferioufly return to the
Heart, as often as they ftrike their Breaft,
they might reafonably hope with the Publican
to go home juftified.
4. Turning to the People^ is what the Prieft
does, as often as he gives aBleffing to them,
in faying, Doininus 'coblfcum ; Our Lord hi
nvith ycuy hz. or defircs their Prayers, as at
Orate Fratres ; Brethren pray, &c. For as
when he makes his Offerings and Prayers to
God, he Hands with his Face to the Altar,
which is the Place of Worfliip; fo when he
atddreflcs himfelf to the People, he turns to
them.
5. Making
90 S^cffjiJ jVIithoJ, izc.
5. MaJiifig the Sign of the Crofs, Is u fed in
Blemng the Bread and Wine as an Acknow-
ledgment of our Belief, that all Grace and
Benediclion is to come to us through the
Merits and Paflion of Chrifl crucified.
6. Kiffingthe Altar ^ is what thePrielt does
before he bleffes the OiFering, or the People,
&c. to fignify again, that all Peace and Blef-
fing is purchafed for us by Chrift's Suffering
on the Crofs, which is reprefented by the Al-
tar : .And that all Good is to come from his
facred Merits. Thus farof fome general Ce-
remonies. The fevcral Parts of the Mafs
maybe likewife here very well obferved. The
iirftPart is from the Beginning, till the Priell
unveils the Chalice : And this is a Preparation
of Prieft and People for the great AAion of
the Sacrifice, and confifrs in Humiliations,
in confeffing of Sins, begging for Mercy; of
Prayers, and reading Part of the holy Scrip-
ture in the LefTon and Gofpel; andof aPro-
feffion of Faith in the Creed. The fecond
Fart is from the unveiling the Chalice till 'tis
again covered with the Veil : And in this is
performed the Sacrifice ; the Bread and Wine
being firll: prepared at the GJfertGryy then
blefied and confecrated into the Body and
Blood of the Lamb, and then confummated
at the Communion. The third Part is from
the Communion, or fecond Veiling of the
Chalice, to the End: And this is a Thankf-
giving. This being obferved, we turn now to
the Pcrfons already mentioned.
rhird
( 91 )
Third Method of Hearing Mafs, proper for
fuch as are 7nore ad-vanced.
^VO thofe, who know how to govern their
Thoughts, and are well acquainted with
the Way of the Spirit, the Hearing of Mafs
is but one continued Exercife of the Soul, in
all the A£ts of Chrillian Mrtues : When
applying herfelf to every particular Part,
ihe is led from one Virtue to another with,
great Variety and Sweetnefs, but without
Diforder. This is done by an inward Light
communicated by Almighty God, not only
to Men of Learning, but often to fuch
•who, being otherwife Weak and Ignorant,
have nothing but Humility, and feeking
God with fincere Hearts, to prepare them
for thefe Favours of Heaven.
All thefe, when they go to hear Mafs, ^o
as to a School of Virtue, where they are to
meet their divine Mader, by whom they are
to be inftru(5led in ail the Rules of a Chrif-
tian Life, to be reproached of all their Fail-
ings, and encouraged in ail thofe great
Duties, which are required of them.
I. They behold, in this Myftery, Chrill
our Lord, in the Flames of divine Love,
offering bimfelf a Sacrifice every Day to the
Glory of his Father. Which is a LefTon to
them, that if they dcfign truly to belong to
God, they ought daily to offer themfelvestp
him, to make their Lives a perpetual SacrJ-
fica
92 Third Method^
lice, and endeavour to live no more them-
felves, but to him.
2. They fee an Excefs of that other
Branch of Charity, which regards ourNeigh-
dour in the Holy Eucharili:, v/here Chrift
gives himfelf to the Faithful under the Form
of Bread and Nouriihment, by Means of
which they may be changed and transformed
into him. And this is a Rule to them, of the
Love they ought to bear to their Neighbour;
and a Reproach, as often as they confider,
how Intereft and Self-love makes them neg-
]e<5l this great Duty, and lay a Ground for
Mifunderil:andings,CcmplaintsandQuarrels
3. They fee him. there in a State of Hu-
mility, under the Sacramental Species: This
is to them a Condemnation of all Pride, and
by his Example, fapprefies all vain Efteem
they can have of themfelves.
4. They behold in himav/onderful Pati-
ence, bearing not only with the Blafphemies
of Unbelievers, but alfo with the Sacrileges
of unworthy Receivers. This confounds their
exceffiveNicenefs,who cannot, withoutDi-
flurbance, bear the leaft Injury or Contempt.
5. They confider him therein a State of
Poverty: This condemns all Thoughts of
Covetoufnefs, and encourages them to cafi:
efFali vain Solicitude, and fubmit tolncon-
veniencies without m.urmuring.
6. They fee him there as it were in a State
of Penance, covered with thcfe fenfible Acci-
dents, as with Sackcloth and Afhes, and thus
offering
for the more Advanced, 9 j
offering himfelf to his Eternal Father as an
Holi of Propitiation for our Sins : This
fhews them Jiow to repent of their Sins ;
and with what Charity they ought to pray
for ail thofe who are feparated from God
by their Offences, and are under the Ty-
ranny of vicious Habits.
7. They fee him there an Advocate for
all, even for thofe who have offended him.
This forcibly moves them to call off all Sorts
of Animofities, Ill-will, or Hatred, front
their Hearts, and to let no Kind of Injuries
be a Confinement to their Charity, which
ought to be, like their Mailer's, extended
to all.
Infinite other Leffons of this kind they
hear from their Divine Mailer in this School
of Piety ; fuch as the World cannot under-
iland : Whilft placing themfelves at his
Feet, like holy Magdalene, with Humility
they fay to him in their Hearts, Injoillhear
<what our Lor djhall /peak : And there receive
as many Inilruftions as there were eminent
Virtues pra«5lifed by our Redeemer. I will
here propofe fome Method of this interiour
Exercife, for the Help of fuch as defire to
be acquainted with this Way But firft Ihew
you a Form, in which they offer this Holy
Sacrifice to God, before the Prkll comes
to the Altar.
/fn
04 Third Method^
An ObljOiiottof the Ma/s, as it gives fupnme
Wcrjhip to Gcd.
TLJOLY Trinity, one God, whofe Power,
Wifdom, Goodnefs, and Mercy, is in-
coraprehenfible, here proitrate in Bcdy and
Soul, I adore thee; and pre fen t myfclf now
before the Altar, to join with thy Servant in
offering to thee, the Sacrifice of the Body and
Blood of oar Lord Jefus Chrilt, to the greater
Glory of thy Name> in Acknowledgment of
thyfupremeDominion over allCreatures, and
our entire Dependence on thee: In ConfefTi-
on of thy infinite Perfection, Happinel's and
Glory. And with the Sacrifice of Praife, I
likewife ofrer thee, all that Adoration, which
lie gave thee, while yet on Earth ; as alfo all
that Honour, Praife and Homage, which
have been paid thee by the BlefTed Virgin,
and all the Angels and Saints. For as to my
felf, what am I, but a miferable Sinner, a
poor Worm of the Earth, unworthy to ap-
pear before thee, and therefore wholly confid-
ing in the Merits of thy Son our Lord, I cafl
myfelf before thy Throne of Majefly, con-
fefTing to the whole World, that I am the
Work of thy Hands, and as nothing before
thee. I wifh that as many as thou hafl
created in all Nations, were now adoring on
their Knees before thee, and giving fovereign
Honour to thy Name. But becaufe there are
infinite Numbers, that know thee not, and of
thofe that know thee, too many that adore
thee
for the more Advanced. 95
thee not, therefore for all thefc I now adore
thee ; and humbly befeech thee to accept
this Oblation, in order to their Deliverance
from all the Sins and Blafphemies by which
they offend againii thy Laws. To thee, O
God, all Honour and Glory, thro' Chrift
our Lord. Amen,
An Oblation of the Mafs, as it is a Thankf-
gi-vingfor all BleJJtngs.
T Give thee Thanks, O Lord, Fountain of
. all Good, for all thy BleiTings : But be-
paufe no Creature is capable of rendering
thee theThanks due to thy infinite Goodnefs,
therefore, behold, I now come to offer thee,
with the Priell, the Sacrifice of thy onlySon in
Thankfgiving for all thy Benefits : And in
particular I now defire thee to accept it, in
Return fgr all thofe Mercies thou haft fhewn
.us by the Hands of our Redeemer, in his be-
ing made Man, and fuffering for us ; for that
infinite Love, by which thou haft given him
to me to be a Father, a Protet^or and Teach-
er, and for all the Fruit of his Life, of his
PaiTion and Death. Accept it likewife in
Thankfgiving for all thatTreafure of Graces
poured forth on the BlefTed Virgin-Mother of
our Lord Jefus Chrift, and on all thy chofen
Servants, efpecially thofe whofe Memory
and Virtues we honour this Day. Let it be
a Thankfgiving for all thofe Gifts, by which
thou raifeft fo many, while yet on Earth, to
an
96 Third Methcd,
an eminent Degree of Holinefs, for thy
wonderful Patience in bearing with Sinners,
and granting them Time to repent ; for all
thy Favours bellowed on all Men whatever,
whether Friends or Enemies, Faithful or
Unbelievers; for thy Proteftion and Affift-
ance given to thy Church ; for that Love,
by which thou haft made me a Member of
it ; for thy wonderful Providence in deliver-
ing me from fo many Dangers both of Soul
and Body ; for Strengthening me in Temp-
tations, Dired:ing me in Difficulties, Com-
forting me in AlHidlions ; for all thy Light
and Grace, by which thou haft conduced
me in the Way of thy Commandments, and
giveft me Hope of perfevering to the End ;
for all Temporal Bleffings, i y which thou
haft encouraged me ; for all thy Scourges,
by which thou haft inftruded and correded
jne : For thefe and infinite others thy Mer-
cies, I now defire ^to return thee the poor
Tribute of a grateful Mind : But what kind
of Return can I make, who am nothing but
Mifer)S Sin and Ingratitude r I will therefore
now offer thee the Sacrifice of thy only Son :
His Merits are infinite, and in them only
can I find a juft Proportion with thy Bleffings,
the EfFeds of thy Goodnefs : Accept then
this, O Lord, from the Hands of thy Ser-
vant ; but to all thy other Favours, add
now this one of thy Grace, whereby my
Heart may go along with the OiTering.
for the more AdijanceiL 97
An Ollation of the Mafs, as it is avallabls
for the Remljjlon of Sins.
/^Overed with Shame and Confufion, I
now appear before thee ; O Lord, the
Thoughts of my Unworthynefs, the Guilt
of my injured Confcience, the Confidera-
tion of my Ingratitude, of my great Neg-
lects of Eternity, of my Self-love, of my
Omiffiono, and the Weight of all my other
Crimes, is now a Terror to me, for the Di-
vifion they have made betwixt my Soul and
thee, O God, my only and everlalling Good ;
thefe have iiid thy Face from me : But, be-
hold, fenfibic of my Offences, I nov/ retura
to thee, humbly befeeching thy Goodnefs
todifchargc me from theGuiitcf all mySins :
And becaufe no Creature is able to fatisfy
thy infinite Goodnefs, for the Injuries and
Contempts offered thee in my Tranfgref-
fion-s, but only ihe Blood cf thy beloved
Son, our Lord Jems Chrifi: Therefore I now
come to offer him to thee a Sin-OiTcnng,
that laying before thee his infiaite Merits, '
I may obtain of thee a fincere Contrition of
Heart, for the Pardon of all my Sins, thro'
his bitter Paflion and Death, who being once
offered a Sacriucc on the Crofs, I now oHer
aga- -< on thy Allar. For it is in him I bc-
ho] 4, as it were, u great and fpacious Sea of
Merits, furiicient net only to ccvcr, but cvea
to fvvallow up r'li my Offences ; it is in him
I fee an inhnite Treafure of Satisfadion^, for
F the
98 Third Method,
the Releafe of all my Crimes. Be not therff-
fbre aiigry with thy Servant, thp' inhimfelf
moit unworthy, but hear the ^^oice of thy
Son's Blood crying out to thee, not Re-
venge, but Mercy and Pardon. Give Ear
ta it, O Lord, and forgive nte my vSins :
Granyme new Grace to amend, and Perr
feverance in Good, and I fhall for ever fing
forth the Praifes of thy Mercies.
A?: Ohlation of the Ma/s, for the. chaining
God^s BleJJings.
T Come now, O Lord, to join with thy Mi-
nilter whom thou hall chofen, and with
him to oiFer thee the moil grateful Sacrifice of
thycniySon,in whom thou art will pleafed;
that, through his PaCion. and Death, thou
mayeil be moved in thy tender Mercy to
have regard to the Necefiities of ail, and
pour forth thy BleiTmgs on them, for their
Relief according to their different Wants.
Accept then, O God of infinite Goodnefs,
thus Sacririce we offer, and let this open thy
heavenly Treafures, Have Mercy on all,
wiiom thou hall created ; fill them with the
Kiiowledge and Faith of thee. Shew forth
thy Light to thofe Nations who know thee
not, to all Infidels, Turks, Jews, Heretics,
and Schifmatics ; deliver them from their
Blindnefs, Obllinacy and Errors, that they
may be perfe<S:ly united to thee. San<5lify
thy Church, which thouiiall planted, with
thy
for the more Advanced. 99
thy Right-hand, andwatered with thy Blood;
remove from her all Scandals, Abiifes, Dil-
fenfions, and Schifms, that there may be
one Fold, and one Shepherd. Grant to
our chief Bifhop, to all Prelates and Pallors,
that they may faithfully watch over and
feed the Flocks committed to them, both
by Word and Example ; being ever mind-
ful of the Charge they have undertaken,
and performing it without Reproof. Shew
thy Mercy to all Ecclefiaftical Orders, that
by their Virtues and good Difcipline, they
may be as Lights Ihining before Men: Re-
vive in them their firft Fervour ; give Zeal
to their Governors, Obedience to Inferiors,
that all may live up to their Profeffion,
Excite in the Preachers of thy Word a true
Apoftolic Spirit, that they may feek nothing
but thy Honour, and the enlarging thy
Kingdom : Grant to all Kings, Princes and
Magiftrates, Wifdom, and a Strength of
Mind, that they may be Proteftors of thy
People, and the Supporters of Jullice. De-
fend all the Faithful from Famine, Plague
and War, from Perfecution and allDilbefs^
whether fpiritual or temporal : Help all that
are under any Trouble or Affliftion, and
fend them thy heavenly Comfort. Deliver
thofe who are in Danger of Sin, and pro-
ted them by thy Grace. Stand by thofe,
I befeech thee, v/ho are now in their Ago-
ny ; grant them true Contrition, and fe-
curethem againft all Snare? of theirEnemy.
F 2 Have
1 00 Third Method^
Have Compafiion on all thofe unhappy Sin-
ners, who live in the State of Sin ; touch
them with thy powerful Grace, that they
may fee their Mifer}-, amend, and return to
thee. Ee merciful to all my Enemies, and
forgive them; remove from them all Paf-
fion, foften their Hearts with true Charity^
and deliver us from all Evil. Look on all
thofe to whom I have given any Scandal,
Offence, or ill Example. Remember all
my Relations, Friends, and Benefaftors :
Replenifii them with all neceifary Succours
from above, that faithfully ferving thee,
they may live in thy Favour, and die in
thy Grace. Preferve the Juft in thy Ways,
and grant to the Tepid and Imperfefc a
daily Increafe of Faith, Hope and "Charity.
Have Mercy on all faithful Souls departed
this Life, releafe fuch as fufrer, admit them
to thy Prefence, and give them Reil ever-
lafting. And {ovgtt not me, O Lord, the
moft unworthy of all Sinners, who every
IVIoment ftand in need of thy Help : Ex-
tinguilh in m.e all earthly Deiires, and en-
flame ray Heart with the Fire of thy Love :
Dire6l me in the Way of thy Truth, pre-
ferve me from all Evil, and grant me final
Perfeverance, thro' Chrift our Lord, thy
only Son, and my Redeemer. Amen»
A Jhort
for the more AdvdnceL i o i
J Jhort Oblation of the Mafs, in thefe four
Ways, for fuch as arejlrengthened in Tinie.
T ORD of Heaven and Earth, fee here an
unworthy Sinner comes to offer thee
this Day the Sacrifice of thy only Son ; and
I now offer it to thee, together with all ths
grateful Sacrifices that have been oflered
thee from the Beginning of the World, in
Union with that wonderful Sacrifice, which
my Redeemer indituted at his iaft Supper,
and confummated on the Crofs : To thy
greater "Praife and Glory : In Protcflation
cf thy fupreme Dominion, and curDepend-
^ance on thee : In Remembrance of the
Death and PafTion of my dear Saviour : In
Thankfgiving for all thy Blefiings, whether
beilowcd en me, or on thy Church, or on
all thy Creatures : For the obtaining Par-
don for all my Sins, which I now defire to
abhor, in as much, as they are difpleafmg
to thee: For the Relief of my Necefllties,
fpiritual and ten:poral, and of all Chriilian
People, Friends and Enemies : For all the
World, and for the Faithful departed. Ac-
cept it, Lord, from thy holy Altar, by the
Hands of thy Servant ; and tho' I am of
all Sinners mofl: unworthy, yet let not my
Unworthinefs make void the Rffct^ls of thy
Goodnefs, but hear my Prayers, and let
the Offering, I now make thee, find Ac-
ceptance in thy Sight. Jtkc?:.
F 3 Hc:-jing
1 02 Tinrd Meilod^
Halving in this Manner prepared thmfelveSf
they thus proceed.
At thi Beginning o/Mafs.
ATthe Pneft's^ making the Sign of the
Crofs they begin, i. With an Atft of
Faith in the BlefTed Trinity. 2. Offer the
Sacrif-ce then beginning to the Glory of
God, in Remembrance of Chrift's Paffion.
3. Kcpe, thro' the Merits of Chrift cruci-
iied, to obtain Grace, for the well per-
forming this Devotion, to God's Honour,
and the Good of their Souls.
At the Glory be to the Father.
n^Hey bow with the Friefr with all Humi-
lity, adoring God in their Souls, and
profefs a Defire of fubmitting to all his Ap-
pointments.
At the Confiteor.
npKey recite it in the Spirit of Humility,
and in faying thofe Words, Thronghmy
Fault, Sec. endeavour to pronounce them
v/ith true Contrition, joined with a firm
Hope of Mercy and Pardon for their own
and others Sins ; and fo continue in this
State of Humility, Repentance and Hope,
while the Prieft fays the M'fereattir, and
gives the Ab/oJuticf:.
At
for the mare Advanced^ 1 03
At the Kyrie eleifon*
n"*He7 again raife up their Hearts, with
the fame interiour Difpolition, and beg
for Mercy, for their own and others Sins*
At the Gloria in Excelfis*
*T*Hey in Spirit join with the Angels, in
giving Glory to God, and go on with
thofe other Afie<^ions of Praife, Adoration,
Thankfgiving, Faith, Hope, Love, Peti-
tion, b'f. according to the Tenor of that
i^cred Hymn.
At the Dominus Vobifcum.
n^Hey bov/ down in Humility to difpcfe
themfelves for the receiving thatBleff-
ing the Prieft then gives ; and beg of All-
mighty God to abide with them, both then
and for ever ; and this they do as often as
be repeats thefe Words.
At the Colleas.
n^Hey join with the Prieft in recommend-
ing to God the Neceflities of the Church
and their own : And as often as the Con-
clufion is repeated, Per Dominum vojirum,
ccc. they repofe their whole Confidence of
obtaining their P.equefts, in the Merits of
our Lord Jefus Chrill.
F 4 At
104 Third Method^ -
Jt the Epilils and Gofpel.^; , . .
•rpHey either humbly attend to thein, ir
'"'*' they underilnnd Latin-, or otherwiie,
ralfe up their Thoughts in Thankfgiving to
God, for thofe hcly Inftrudlions he has left
them in the Holy Bible ; pray for Grace,
whereby they may be enabled to obferve
them ; and refolve that no Care cr Endea-
vours Ihall be wanting on their Parts, ne-
ceiTary for their being direded by fuch ho-
ly Maxims.
At the Creed.
n^Hey make a ProfefTion of their Faith,
giving Thanks to God for his Mercy,
in bringing them to the Knowledge cf it ;
jefolve to live and die in it ; pray for the
Enlightning all that are in Darknefs: And
when the Prieil kneels at thofe Words, Et
Hofno faclus efi, never fail to adore, with
Thankfgiving, the Son of God becoming
Man for our Salvation.
At the Offertory.
'pHey offer up the Hoft and Chalice with
the Prieil; and forget not to do it, in
Rem.embrance of Chrift's offering himfeif to
his eternal Father, to beccmeour Redeemer:
And then encouraged bythis their Lord's Ex-
ample, offer themfeives to him, with all j:hat
belongs to them, Body, Soul, Reputation,
Health, Eilate, ^c. And putting their
Hearts
for the more Advanced. jo^
Hearts on the Paten with the Bread, and In
the Chalice with the Wine, they pray, that,
as theBread and Wine are foon to be chang-
ed into the Body and Blood of Chrift,fo their
Hearts may be truly con\-erted or changed
into him, that To Chriil: may live in them.
When the Frieji ivajhcs his Fingers.
n^Hey give Thanks th:it they have bcens
waftied by the Blood of Chriit, pray
for a clean Heart, and that they may be
purified even from all leffer Defeds.
Jt Crate Fratres.
'pHe
[ey pray, as the Prieft defires, that God
would be pleafed to accept that Obla-
tion, that it may be for his Honour, and
their Salvation.
. Jt the Preface.
n^Hey raife up their Hearts to God, ac-
cording to the Summons of the Prieft :
Then endeavouring to comprehend all his
Bleffings beilovvedon them and all Creatures,
pour forth their Souls in Thankfgi^jing. And
defirous to give him due Praife, call on all
the blefied Spirits in Heaven; and beg
Leave, that Dull and Aflies may join with
them, in adoring before the Throne of God,
and pronounce, tho' unworthy, that facred
Hymn of Praife, Holy, Ho^y^ Holy, Lord God
f^f Sabbath J 6tfC. In faying which they place
F 5 them-
i c6 llird Method^ *
themielves in Spirit before the Lamb : And
being at the fame Time fenfible, how un-
worthy their Sins rendered them of this
divine Fundlion, they therefore bow down,
and llrike their Breafls, in Acknowledg-
ment of this their Unworthinefs.
Jt the Memento.
'pHey again join with the Priell:, in offer-
ing the holy Sacrifice to God for all
thofe, whom they defire to be benefited by
their Prayers, be'feeching God to accept it,
1 . For themfelves, for the Remifiion of all
their Sins ; for obtaining fuch particular
Virtues as they want, and £nalPerfeverance.
2. For the Church, its chief Bifnop, Pre-
lates, Pallors, i^'c. 3. For the King and
fecular Magiftrates. 4. For Parents, Friends,
Benefa-ftors, i5'c. 5. For all in Neceffity,
Poor, Sick, Prifoners, Captives, Diflrefied,
iSc, 6. For Enemies. 7. For all m mor-
tal Sin. 8. For all Fleretics and Unbe-
lievers. 9. For all the true Servants of
God. Adding fuch other Neceffities, whe-
ther public or private, as Circumllances
fuggeil to them. _
When hefpreads his Hands ofver the Oblation,
T^Key then lay their Hearts and Souls on
the Altar, that they may be there fanc-
tified with thofe Gifts, and become a Sa-
-crifice to God, pure and undefikd.
for the more Advanced, joy
At the Confecration.
TLJAving prepared themfelves with all pcfl
fible Devotion, when the Prieil kneels,
they bow down, and with all Reverence
adore Chriil the Son of God, under the
facramental Species ; and this they obferve
afterwards, as often as the Prieil kneels
down, ever accompanying him, kneeling
and adoring with him in their Hearts.
In the time cf Confecration aW Elevation,
the Faithful ought 1c a^ucid- all unnecejjary
Spittings Elonving the Nofe, ScC. njjjich
ofte?: give 'Dijlurhance to the Priejl, and
argue a Mind not fo vjell recoUe^cd , as it
truly ought to be, at thai T'imj,
At the Elevation.
'pHey
contemplate Chrift exalted on the
Crofs for Man's Redemption, and with
all their Power endeavour to raife their
Hearts to him, in feveral Afts of Virtue ;
by Faith, Hope, Love, Adoration, Humi-
lity, i^c, and Itriking their Crealls, fay,
^efm he merciful to the a Sinner ', Jefus, Son
c/* David, ha-ve Mercy on us. I lo'vc thee^
my God f^ I .adore thee nvith all my Heart.
And at the Elevation of the Chalice, are
ever mindful (with a Senfe of Gratitude
and Grief) of that Blood Chrift Ihed for
them.
lo8 Third Method, *
thera, OiFering their Lives to him, to be-
come an unbloody vSacrifice at leali, in fuf-
fering fuch Troubles as he fhall appoint for
them. Bemdic a?nma mea Domino ^ cif omJii'U
qua intra mejmii, hoiniui Sanclo ejiu.
At the Elevation.
'IX/'ITH the Prieil, they here offer the ho-
ly and immaculate Lamb to the eter-
nal Father, in Memory of his PalTion,, Re-
furredion and Afcenfion ; hoping, thro' his
Merits, to be Partakers one Day of his Glo-
ry. And here refiei^ting who it is that lies
before them on the Altar, and what infinite
Charity he fhewed while on Earth, to fuch
as were aiHifted v/ith any Diftemper; hence
encouraged, they lay before him all the
Inlirmities of their Souls, and with the
Blind and Lame in the Gofpel cry out,
ye/us, ha've Mercy on me ', Lord, if thou
Hvi/t, thou canf: make 7ne ^johole. Or Other-
Wife, im.agining themfelves to be on Mount
Cahary, they there, at the Foot of the
Altar, exercife their Souls in all thofe A«^s
of Love, Thankfgiving, Contrition, Hope,
Refignation, c5V. as they would have done,
had they been at the Foot of the Crofs ;
fmce here is the very Lamb, who offered
himfelf there a Sacrifice.
Jf the Second Memento.
'T^Hey lay before their Lea v'enly Father this
holy Vii^im, in Behalf of the Faithful
departed.
for the nwre Advanced. jcg
departed, i • For the Souls of their Rela-
tions, Friends, l3c. 2. For Enemies. For
any lately- dead, or particularly recom-
mended. Lo.fily^ For all departed in the
ChriiHan and Catholic Unity. That fo^r by
this general Commemoration, as St. Augiif-
tine fays, all fuch as have no Parents, or
Children, or Relations, or Friends to pray
for them, may have this Charity perform-
ed them, by their pious and common Mo-
ther the Church.
Jt Nobis quoque Peccatoribus,
n^Hey pronounce thcfe Words with the
Prieft in all Humility, earneftly beg-
ing to have a Share in the Effects of this
Sacrifice, and being pardoned thro* the
Merits of Chriff, to be at length admitted
to the Glory of the BlefTed.
Jt Omnis Honor Sc Gloria,
'pHey make a profound Acl of Adoration,
giving God all Glory, through Chrift
our Lord.
Jt the Pater Nofter,
'pHey fay it devoutly with the Priell:, with
great Confidence in their Redeemer.
Jt the Breaking the Hofl,
'pHey remember, with Gratitude, Chrift's
Body, that was broken for them on the
Crofs ;
113 Third Method^
Crofs ; and thro' his Sufferings, pfay here
for a threefold Peace, t'iz. with God, their
Neighbours, and themfelves ; and fuch a
Peace in aii Troubles, as the World cannot
give.
Jt Agnus Dei.
"LXAving faid this thrice with the Priefl: in
the Spirit of Humilit}' and Contrition,
they continue their AddreiTes to the Lamb
of God, to be delivered from all the Evils
of Sin, and efpecially from thofe to which
they perceive themfelves moft inclined.
Jt Domine non fum Dignus,
^¥Li
[ey repeat this with the Priell, but as
the Centurion did, with an humble
Heart. And then while the Prieft is commu-
nicating, they endeavour, in the beft man-
ner they can, to partake of the Victim that
has been offered either really, or at leaft in
Spirit, by making a fpiritual Communion.
Exciting in their Souls a fervent Defire of
receiving this holy Food, bewailing their
Unworthinefs, and that their Hearts are fo
unprepared for en tertainingfo great a Gueft:
Then having performed many A<5ts of Faith,
Hope, and Charity, towards their loving
Redeemer, there really prefent, they with
all Humility beg of him, that fince they
receive not his precious Body by a facra-
jnental Participation of this Sacrifice, they
may
for the more Advanced. 1 1 1
may receive, at leaft, a large Portion of
his Spirit, by the Participadon of his Grace :
And hope, according to the Degree of Cha-
rity wherewith they perform this, they may
partake of the divine Tleflings in tlieir Souls.
Jfter the Communion,
n^Ki
[ey give God Thanks for the Benefit
received in this holy Myllery, and moll
particularly for the Death and Paffion of his
only Son here commemorated. Then in
receiving the Benediftion, they open their
Hearts, with Humilit}^, and a Confidence
in God, that he will pleafe to fill them
with Abundance of heavenly Graces. Then
beo^jjins Pardon for all Dillraftions and
too _ o ^ ^
Negligences in Time of their Devotions,
they recommend themfelves to the Divine
Proteftion, offering all the Anions of the
Day to his Honour: And when the Prieil
is gone into the Sacrifty, if their Devotion
keeps them no longer, then they depart
with Reverence.
Here I have given a juft Talle of the in-
terior Sweetnefs thofe experience, who fol-
low this more fpiritual Way; in which
there is not one Chriftian Virtue but what
becomes the Exercife and Refrefhment of
the Soul before the EndofMafs: And the'
this be not a Method to be recommended
to all, becaufe it requires a true Under-
ilanding
112 TiArd Method, kc.
landing of ever)' Part of the Mafs, and be-
ndes this, a great Compofare arid Coir.-
mand of Thoughts ; yet it may be proper
for moil to read over and perufe, that fo they
may loiow how to embrace and purfue thofe
good Thoughts to their own Advantage,
which cccaiionally may be fuggefted to
them in Time of this divine Offering. For
fince there are bat few fo very dull, but
they know how to think ferionfiy in a Sub
jeci of their worldly interells, methinks it
is very reafonabie, they fhouid learn how
to think when they have God's Mercies, and
the Concern for their Salvation before them.
But in this, every one as well as he can.
Now I muil turn a little to thofe, whofe-
Circumliances v/ili not permit them to be
prefent at Mafs, on Days of Obligation.
Fourth .
( 113 )'
Fourth Mczhod of Hearing jVI A S S :
Being hiftyuclioriS for the Abfeni,
T T is but too common a Fault of fucli as
cannot obferve the Cliurch Precept, ingo-
ing to Mafs, to fit down at Home contented,
and think no more of it, as if they had no
Concern, orcould be no ways advantaged by
it, bccaufe they cannot perfonally be there.
For the removing which Miftakes, fo preju-
dicial to them, I defire them to confider,
1. That wherever Mafs is faid, it is moll
certainly offered by the Prieft and theChurch,
for all faithful ChrijiianSt that it may a^vail
them to Life everJaJiing^ as it is expreffed in
the Offertory : So that, tho' thofe that are
prcfcnt, have great Advantage over others,
yet the Abfent are not excluded from par-
taking of its Benehrs.
2. That fince the Mafs is oiFered for thofe
of the Faithful that are abfent: thofe alfo
may receive Advantage by it, if they take
care to difpofe themfelves, by joining tlieir
Devotion with it, and being there in Spirit
and Defire, when their Occafions will not
permit them to be otherv.'ife prefcnt. Since
'tis moft certain, God will accept this great
Offering, v.hich in their Hearts they make to
him, and their fervent Piety fupplying all
Wants of corporal Prcfcnce, they will bere-
freihed with divine Graces, efpecially thro*
ths
114 Fourth Methcdy
the Merits of Chrift, applied by this Sa-
crifice, which are not confined to Place.
From thefe Confiderations, every good
Chriflian, that is folicitous for his eternal
Welfare, will be careful on fuch Days of
Obligation, on which he is lawfully hinder'd
from going to Mafs, to take half an Hour
to himfelf, and in his Clofet hear Mafs in
Spirit; and if he has a Family, he will riot
fail to fummon them together, for the per-
forming this Devotion in common ; firfl
feeing they be inftrufted how to do it.
And the firll: Thing they ought to do, is
to bewail their Misfortune, in not being
prefent at this holy Sacrihce, by which they
are deprived of many fpiritual Advantages
to their Souls. And if Chriliians did but
a little confider the many mournful Expref-
fions of Da^nd in his Banifhment, of the
Je-vos in their Captivity, lamenting their
Abfence from the Tabernacle and Temple,
and the Want of Sacrifice ; I think they
would not fit down fo unconcerned, as too
commonly they do, in their Abfence from
this adoreable Sacrihce ; which being fo
much greater than what the Je^js had, is fo
much more confiderable in the LofTes thofe
fuffer v/ho are banilhed from it. Kow then
might they figh with Da^^id, Pfalm l;:xxiii.
How lovely are thy Tabernacles, O Lord
of Hofts ! My Soul has a Defire and Longing
to enter into the Houfe of cur Lord.
■ My
for the Abfent. 1 1 5
My Heart and my Flefli, rejoice in the
living God.
The Sparrow hss found her Abode, and
the Turtle a Neft for her Young.
Thy Altars, O Lord of Hofts, is the Place
of my Re/}, my King, and my God.
BlefTed are they that dwell in thy Houfe,
O Lord, they ihall praife thee for ever.
Look on us, O God and Proteflor, and
have Regard to the Face of thy Chrift.
For one Day in thy Houfe is better than
a thoufand here.
'Tis better to be the lead in the Houfe of
my God, than to dwell in the Company of
Sinners.
As the Hart pants after the Fountains of
Water; fo my Soul fighs-after thee my God.
My Soul thirds after the God of Strength
and Life: When fliall I come and appear in
the Prefence of my God ?
I have wept Day and Night ; becaufe they
daily infult over me, and fay, where is thy
God ?
This came to my Mind, and I poured
forth my Soul in Grief; becaufe I defire
to go to thy wonderful Tabernacle, even to
the Koufe of God.
Hope then in thy God, for I will ftill
fing Praife to him ; for he is my Saviour,
and my God.
Having thus bewailed their Misfortu ne, in
not being prefent at this holy Sacrifice, and
fervently expreffed their Defires of being
there*
Jt6 Fourth Methoi^
there, they ought in Spirit" to" place tJiein-
felves there, where they coiTimonl} hear
Mafs : And having in general begged of
Almighty God, to accept of that holy Ob-
lation, which is there oiFered to his Name,
and that they may partake of it ; they then
apply themfelves to the fame Devotions
thev commonly ufe in the Time of Hearing
Mafs.
And as for thofe who are fo well inflrusEl-
ed, as to know every Part of the Mafs, and
commonly hear it vvithout the Help of Bocks,
they may begin and go on from one Part of
it to another, with all thofe Exercifes, as fet
down above in the Third Method, and, no
Queftion, will thus perform aDe\"Otion very
acceptable to Gcd, and benefxlnl to them-
felves. And for others, who make ufe of
Books in Time of Mafs, they may ufe the
fame Prayers here, according to the Second
Method, or fuch like ; being careful never to
omit the principal Parts of it. For however
thePriefc be not really with them, yet they
are, in Spirit, prefent before the Altar with
him; they are before Almighty God, and
where the Merits of Chriil's facred Pafficn
may be applied to them : And will not he
moil certainly hear them, if with the Prayer
at the Ccr.fitctr they humbly acknowledge
their Offences: If at the Kyrie ekifcn, they
heartily zry out for Mercy: If at the Ghria
in Excel/is, they give ^Adoration and Glcrv
to God : If 2t the CoUefis, they recomm.end
their
for the Ahfent. wj
their own and the Church's Neceffities : If at
the GoJ'pcly they make Profeflion of living ac-
cordiag.to the Maxims of God's Word ; and
fo proportionally on with ail the other Parts
of the Mafs, as the Creed, Ojfertoryy Sane-
tusy Mementos, Ele^oation, Sec. "Will not
this be a very commendable Devotion on
any Day, efpeciallyon thofe which are com-
fnanded to be kept holy ; fmce by this Me-
thod the Soul is awakened and raifed up to
God, and united to him in the Exercife of
thofe Virtues, which make up a true Chrif-
tian r.ife, and render it, as much as may
be, like the State of the BleiTed?
And tho' this Method m ay not plcafe fome,
who are willing to fufpedt every Thing that
feems to rtreighten the broad Way they are
in, and to oblige them to retrench fome of
their Liberties, which are the Effeds of their
Sloth and Indevotion ; yet confidered by pi-
ous and well-meaning People, I believe they
will find it very fuitable to the Spirit and Prac-
tice of the Church in other Duties : For is it
not thus in Fajling^ Prayer, and Alms ? When
^ Chrifiian, thro' Sicknefs, Sec. is difabled
from the performing thefe penitentialWorks,
mufl he not perform them, at leaft, in Spirit
or Dejlre? Is it not thus with Baptifm and
Confejpion too ? So that when a Priell cannot
be had, and the Precept urges, muft not the
PenitcntconfefsinZ)^/^rfatlearL? Muilhenot
examine himfelf, and call to mind his Sins ?
Mult he not excite in himfelf a true Sorrow
and
Il8 Fcurth Method^
and Contrition, and thus, on his Part, doal-
inoft every Thing, ns if the Priell: were there ?
This ought certainlv to be done at the Hour
of Death ; and at other Times too, it would
be the moil aiTured Means of obtaining
God's Grace, by thus giving Tellimony, that
nothing is wanting on his Side, for the dif-
charging that Duty God has laid on him.
And the Ground of this is declared by St.
Peter Damian, who fhewing that this Obla-
tion of the Body and Blood of Chrift, is the
Sacrifice of all the Faithful, who make but
one Body,infersthisConfequence; that there-
fore tho' we are abfent from the Church,
when thefe divine Myfteries are celebrated,
yet we ftill affiil: there, and in fome Manner
are there prefent, by Reafon of that invio-
lable Unit)-, by which it is eiFecled, that what
belongs to all is the Concern of every one in
particular; and what feems to belong to fome
in particular, is common to all, by Means of
that Bond of Faith and Charity, which unites
all. I. Dcm, Vcb. c. lo. Now tho' this
ought to be no Encouragement for any to
make itindifFerent, whether they go to Mafs
or no, or to omit that Duty, which is fo
ftridly '^njoin'd by a Church Precept, and is
moil certainly accompanied with many Ad-
vantages and Bleffings, yet when any are
lav/fuUy hindered from perfonally attending,
this ought to mind them, that they may ftill
partake of the Effects of that holy Sacrifice ;
and therefore, that 'tis their Bufinefs to dif-
pcfe
for the Ahfmt. 119
pofe themfelves in the bell Manner they
can, that fo they may not be unworthy of
thoie Bleffings intended for them ; and as
they are united to the reft of the Faithful
by Faith and Charity, fo, at that Time,
they may be more particularly united to
them by Prayer and Devotion.
Among all thefe feveral Ways, may all the
Faithful, of what Capacity foever, find one
proper for them, for the Hearing Mafs with
Devotion and Beneiit. And it were to be
wifhed, that all would fo ferioufly confult
this Matter both with themfelves and their
Direftcr, as to come to a goodUnderftanding
of this great Myftery, and fee what Method
would be moft beneficial to them ; and not
reft fatisfied, till they know how to accom-
pany the Prieft thro' every Part of the Mafs,
and apprehend the true Meaning of the
Whole. This I am confident would be a
Remedy againft many Indecencies, and the
great Irreverence too often met with in pub-
lic Aflembiies, where many come punctual-
ly indeed, and with a Dcfign of complying
with a Duty, but profit very little, thro'
their afFedled Ignorance ; and give ill Ex-
ample and Scandal to otliers, thro' their
Lightnefs, and too remarkable Indevotion,
which is never to be removed till they take
more Care and Pains to be better informed
of their Duty : Which I pray God, by his
effeflual Grace, to infpire all to undertake
and do.
Here,
tlO Collets oti Fcfiivah.
Here, for the Sake of fuch as defire more
exaftlyto accompany the Priell:, and obferve
the Devotion ot every Day, I will fet down
fome Prayers which may be eauly apply'd
to every particular Feitival, and be iaid in
their proper Places, for fuch as ufe the Second
Method. One is for the ColkS, to be faid-in
its due Place, jufl before the Epifile : The
Second is the Sccreta, juft after Orate Fit.-
tres : The Tliird is the P ojicommiiniony after
the Prieit has received.
0« the Fejiiijo.ls cf our hlejjed Redeemer *
Coika.
r\ God, by whofe Mercy and Goodnefs,
we are here met to celebrate this Myf-
tery of our BlefTed Redeemer : Grant, by
the Merits of his Pallicn, we may here
faithfully ferve him on E .rth, and enjoy
him hereafter in Heaven. Thro' the fame
Lord Jefus Chrift thy Son, l5c,
Sccreta.
A Ccept, O Lord, we befeech thee, the
Oblation of this prefent Solemnity,
that thro' thy Grace, and the Effecl of thefe
holy Mvileries, we may truly live in him,
who vv as pleafed, for this End, to take on
him our Nature : Who liveth and reigneth
with thee, ^V.
Pcjf-
ColleSls on FejVivals, 121
Pojl communion*
/^Rant, O Lord God, that we, who cele-
brate this P'eftival of our Lord Jelus
Chrift, in the Oblation of this Holy Vidim,
may, through the EiFedl of thy Grace, daily
increafe in Virtue, and come at length to the
PoiTeffion of that Happinefs, which he has
purchafed by his Blood, who liveth and
reigneth, ^c.
On the Fejlival of our Blejfed Lady,
Colka,
oTrengthen us, O God of Mercy, againft
^ all our Weaknefs, and grant, that we,
who celebrate the Memory of the Blefled
Virgin Aftfr>', Mother of our Lord, may, by
the Affiftance of her Prayers, forfake all our
Iniquities : Through our Lord Jefus Chrift,
thy Son, ^r.
Secreta,
X|AY this holy Oblation, O Lord, by the
EfFeft of thy Mercy, and the Intcrcelfion
of BlefTed Mary, ever Virgin, obtain for us
the Bleiling of Peace and Profpcrity, both
now and for ever. Through our Lord JefuJ
Chrift, ^c.
Poji communion,
■fNfufe, O Lord, we befeech thee, thy Grace
'*' into our Hearts ; that we, who, by the
Meffage of the Angel, have known thelncar-
G nation
122 Co!k5is on Fejilvah*
nationof Chrift thySon, may, byhisPaflion
and Crofs, be Paitakers in the Glory of his
Refurredlion. Through the fame Lord Jefus
Chriil:, thy Son, who liveth, $5V.
On the Fefti<ual of Apojiks.
Colka.
A Lmighty and everlafting God, who haft
called us here this Day to celebrate with
Joy the Feilival of thy holy Apoille A''.
Grant this Blefiing to thy Church, that we
may ever love what he believed, and believe
what he taught. Through our Lord Jefus
Chrilt, ^c,
Secreia,
/^Rant, we befeech thee, O Lord, that In
the Solemnity of the holy Apoftk iV.
we may, by his Affiftance, partake of thy
Bleffings, in MenK)ry of whofe Victories we
raake this Oblation to thee. Through our
liord Jefus Chrift, ^^.
F oftcammunion*
X/f AY this holy Sacrifice, O Lord, which
has been here offered, be to us a Defence
in this prefent Life, and by the InterceiTion
of thy blefTed Apoflle N. a Means -of ie-
curing to us the next. T>m>ugh Ottr Lord
]efus Chrilt, thy Son, l^c.
Of
Colk5ls onFeJilvals, 123
Of one Martyr.
ColUa.
ttAVE Regard toourWeaknefs, Almighty
God ; and becaufe we fink under the
Weigjit of our OfFencd^ may the powerful
Interceifion of this holy Martyr N. be our
Support and Protection. Through our Lord
Jefus Chrill, thy Son, l^c.
Secreta.
qAnftify thefe Gifts, O Lord, which are of-
^ fered to the Honour of thy Name, and
by thelnterceflion of this thy Martyr N. may
they be a Means of obtaining for us thy Mer-
cy. Through our Lord Jefus, dfff.
Pojicommunion,
VTAY this holyVidlim, OLord, which.lias
been here offered, be an eifeftual Means
of purifying us from all Sin, and of bringing;
us to cverlafting Happinefs. Through our
Lord Jefus Chriil, thy Son, ^c.
Of many Martyrs-
t
Coaeii,
r\ God, who comforteft us by the yearly
Solemnity of thefe thy holy Martyrs N,
andM mercifully grant, that as we rejoice in
their Virtues, we maybe encouraged by their
G 2 Example.
124. CoIleSis on Fefthah,
Exsmple. Through our Lord Jefus Chrifl,
thy Son, ^c.
Seer eta.
/^IVE Ear, O Lord, to thefe our Prayers,
which we pour forth in this Solemnity of
thy h"ly Martyrs ; that we, how unji'orthy
foever, may find Help in the Sufferings and
Prayers of thofe who have been well-pleafing
to thee. Through our Lord Jefus, & .
Pojtcommtinion-,
TX/'E befeech thee, O Lord, that we, who
have all; feed at thefe holy Myfteries,
may find Help in their Prayers, whofe Me-
mory we honour in this Solemnity. Through
our Lord Jefus, ^f,
OfaBiJhop.
Cclka.
ipRant, OLord, we befeech thee, that this
boiemnity of thy holy Bifhop A\ maybe
to us anincreafe of Devotion, and a Help to
fecure our eternal Happinefs. Through our
Lord, ^c,
Secreta.
■]V/[AY the Feftival of this thy Servant be
to us a fpiritual Comfort, that being
here met in Thankfgiving for his Virtues,
we may be fenfible of the Effeft of his Pray-
ers. Through our Lord Jefus. ^r.
PoJ}^
Col-iili m Fejlivah, 125
Poji communion,
f\ God, the bountiful Rewarder of a!l that
faithfully ferve thee, grant that, by the
Prayers of this holy Prelate we may obtain
of thee pardon of all our Sins. Through our
Of a CoTifeJfor,
Collea.
r\ God, who artpleafed to refrefh our Souls
in the yearly Solemnity of thy holy Ser-
vant A', grant in thy Mercy, that as we keep
his Fellival, we may likewife imitate his
Virtues. Through our Lord Jefus Chrift,
thy Son, ^c.
Secreta*
T\/"E offer thee, O Lord, a Sacrifice of
Praife, in Memory of thy Saints, and
we hope, by this holy Vitflim, to be delivered
from all Evils, both prefent and to come.
Through our Lord Jefus, l^c,
Pojl communion.
'\X/'E befeech thee. Almighty God, that
. we, who have here offered to thee the
holy Sacrifice of thy only Son, may by the
Interccflion of thy blefled Servant A'', be
delivered from all Adverfitics. Through
our Lord Jefus, ^V.
0/
126 CcUeSfs en Fejflvah,
Of a Virgin cr IFUo^w*
Colka.
"OEar us, O Lord, cur Salvation, and as
we celebrate the Feftival of thy holy-
Servant N. To may wc find theBenehtin the
Exercile of our Devotion. Through our Lord
Jefus, l^c,
Secreta,
A Ccept, O Lord, this Oblation we mak^
thee in this Solemnity of thy faithfu^
Servant N. in whole Prayers we hope to
find Afiiftance. Through our Lord Jefus
Chriil, effr.
"Pcf.ccmmunicn.
'pHou hall bleil thy People, O Lord in the
Acceptance of this holy Viflim ; grant
v/e may be now aflifted by her Prayers, whofe
Memory and Virtues we this Day honour.
Through our Lord Jefus ChriH, thy Son, ^V.
For the Faithful departed.
Cn the Day of one's Departure.
Ccika.
, r\ God, whofe Property is always to have
Mercy and to fpare. we humbly befecch
thee, in bchalfof thy Servant A', whom thou
haft now called out of this World, that thou
uould'il plcafe to fecure his Soul from the
Collets en Fcfiivals. 127
Hand of the Enemy, and nor forget It- for
ever ; but command thy Angeis to receive
and condu6l it toParadife; that for his
Hope and Faith in thee he miy efcape the
Pains of Hell, and enter into e^-erfaliing
Joys. Through our Lord Jsfus Chiiil, ^c.
Secreta.
TLJAve Mercy, O Lord, we befeech t'lee,
on the Soul of thy Servant A'', for whom
v/e offer thee this Sacrilicc of Praile ; and
we mcft humbly pray rhy divine Mr.ipfty,
that being reconciled by thisPerxe-offering,
he may come to everlafting Rell. Through
our Lord Jefus, ^c.
FoJicn77imunion.
/^Rant, we befeech thee, Alirughty God,
that the Soul of thy Servant A^. being
purified by this Oblation, and difcharged
from his Sins, may obtain thy Pardon, and
be admitted to eternal Ilell. Through our
Lord Jefus Chrifl, k5c.
On an AnnivcrHiry-Day.
Colha.
T ORD God of Mercy, grant to the Soul,
vvhcfe Anuivcrrary we nov/ keep, aPia'.'!:
of RefreOiment, the Happincfs o.'P>.clV, and
the Light of thy Glory. Ihrough our Lord
Jefus, bV.
G 4 Secreta*
128 CdliSfs on Pijllvah»
... . Secrtfa,
fLjErcifully hear our Prayers, O Lord,
which we pour forth in behalf of this
thy Servant's Soul, for whom we oiler thee
this Sacrifice cf Praife, on this his Anniver-
fary-Day, and befcech thee to receive it into
the Number of the BlefTed, Through our
Lord Jefus, t^c,
Poji communion*
/^Rsnt, OLord, webefeech thee, that the
Soul of thy Servant, whofeAnniverfary
we keep this Day, being purified by this Ob-
lation, "may obtain thy Pardon, and be ad-
mitted to everlafting Relt. Through our
Lord Jefus Chrift, l^c.
On other Days throughout the Year.
For a Soul depart e^i,
Colka.
TTAve Mercy, O Lord, we befeech thee,
on the Soul of this thy Servant ; and
having delivered it from the Miferies of this
Life, receive it now into thy eternal Happi-
liefs. Through our Lord Jefus Chrifc, ^c,
Secreia^
CoUeSfs on FeflivaU. jig
Secreta.
A/T A Y the Acceptance of this holy Oblati-
on, eifeftually move thee, O Lord, to
releafe the Soul of thy Servant from all its
Sins, from which none has been wholly free;
that by means of this Sacrifice, it may par-
take of thy everlalHng Mercy. Through our
Lord Jefus Chrift, iic.
Pojl communion,
A Bfolve, O Lord, we befeech thee, the
Soul of this thy Servant from all its
Sins ; that it may arife at the laft Day in the
Glory of the Refurre(R:ion,amongthychofen
Servants. Through our Lord Jefus Chrift,
thy Son, ^c.
A Word
( 13^ )
A Word how the Sunday ought to be
kept.
Q^ TLJA'ving mn.v heenfo charhahle as to in-
form me in ^jchat Manner I ought to
hear MaJ's ', pray tell me^ njjhether in Hearing
Mafs Ihaz^e dij charged the nxjhok Duty of the
Sunday ? Or nx-hethery 'vchen Mafs is donCy I
ha^oe fill any farther Obligaticn on me, relating
to that Day r"
J. I could wiih every one would take care
to hear Mafs well and devoutly on Sundays.
But when that is done, 'tis moft certain, the
Duty of the Day is not then over; but there
is fiiil a due Regard to be had to thelnftituti-
on of it.
Q^ The Church Precept enjoins nothing hut
Hearing Mafs en Sundays ; andfeems to leave
the r'eft to every one's Dijpofal.
A. But can you imagine the Church Pre-
cept n,akcs void the Ccjnmandment o^ Godi ?
The Church indeed, by her Precept, declares
to all her Members, that fhe requires them to
hear Mafs en Sundays, but flie no where tells
them this is the •ivholeDuty of theDayyOT^Tt-
ttrAs to abfolve them from the Obligation
God had laid on them in the Ccmmandp-jen{s
oiven to Mofcs. This Command of God,
%cnemher thou keep holy the Sahhat. '? Day, (al-
lowi ng only for the Change of the Day ) ftands
ill in Force: and, as God gave it by Mofes
to
to his People, fo he ftill gives it to the Faith-
ful by his Church. Therefore you feeitftands
recorded every where amongft theCommand-
mentSjin all herEooks of In ftruiftion, Prayer
Books and Catechifms ; and in all Examina-
tions of Ccnfcience, preparatory for Ccnfef-
fion, 'tis in particular called over in feveral
Points, befides what belongs to hearingMafs ;
and while the Church thus requires of all to
learn the Ten Comwandtnents^ and befides thefe
to know \itxPrecep:s, Ihe plainly declares her
Senfe, that no Precept of hers is intended to
annul any Commandment of God ; but only
lets them know, that as the Publick Wcrjhip
of the 'Neijo Lai.Vy is dii>inft from that of the
LanvofMrfes, fo fhe requires of allherMem.-
^bers to be prefent at this Pubiick Worpip, on
all Sufidays, &c. but no where rells them,
they have no other Obligation en thofeDays.
Q^ What is it more they ba-ue fo do P
^.TheCommandm.ent ofG od hys.Rcmem-
her thou keep holy the Sabbath Day : E veryChri-
ftian then has all that todo, which is neceffary
for the/ojidifying or keeping that Day holy.
Now can you imagine, the employing 7/^//'
an Hour in hearing Ma/sy \% 2. fan":fyi?ig the
'whole Day? That is one thing] ndeed requir-
ed ; but when that is done, a Chriftian may
fo eafily mifpend the Reft of the Time, that
carting up his Accounts atNight,hemayfind
it has been rather profaned than fanfiif.cd %
that he has rather kept it nxickedly than holy.
Befidcs
1 32 InJIru^lkm for
Eefides hearing Mafs, 'tis expcded the
Faithful ilioulcl afilft at all the Pablick Ser-
yice» and Exerciies of the Church : And
where Ciicumilances permit nothing more
than Mafs, that this Misfortune be not turned
to the Advantage of Idlenefs and Sloth ;
but that a proportioned Time be allowed
to private Devotion?, andfpent in Praying
and Reading. This feems to be a Duty ;
and bsfideo thif, it Vv ere to be wilhed, that
all would be fo careful in the well-employ-
ing this Day, not only in abflaining from
fervile Work and ail fcandalousDiverfions,
butiikewife of duly attending to the great
Concern of their Salvation ; that upon view-
ing the main Body of their Actions, they
may hope, they have not only fanflihed the
Day, but likevvife been fandlifedby it.
To this the Church encourages all her
Children, and for this End in the Catechifm
adParcchos, kl forth by Order of the Coun-
cil of Trent. Charge is given to all Pariih
Prielis. i. To take great Pains in often ex-
plicating and prefTing this Commandment
to the People, and gives this Reafon, Be-
cauj'e the Cbfewance of aUthe reJioftheLan.vs
of Gody depends much en the dm keeping of this.
2. There it fhevvs that the Sunday is a
Day confecrated to religious Duties, to di-
vine Actions, and holy Employments : 'Tis
• a Day confecrated to God himfclf, arid
therefore to be employed in fuch Adlions,.
as become the Holinefs of God.
3. It
keeping the Sun<^ay. 133
3. It requires Parifh Prieils diligently to
inftruifl the People what are the Duties pro-
per for that Day. Amongft which Hearing
Mafs is in the firft Place. 2. Often frequent-
ing the Sacraments, for the remedying the
Diftempers of their Souls, fuch are, Con-
feifion and Communion, Hearing Sermons
or Exhortations w here it may be. 3 . Exerci-
fing themfelves often on that Day in Prayers,
in giving Thanks :.ndPraifeto God. 4. Tak-
ing great Care diligently to learn all thofe
Things v/hich are neceilary for a true Chri-
flian Life. 5, Doing Afts of Charity, as re-
lieving the Poor, vifiting the Sick, comfort-
ing the Afilicled. Thefe Particulars are fet
down in this Catechifm, as Exercifes pro-
per for the fandifying this Day.
Every good Chriftian then may hence evi-
dently difcover, that theDefign of God and
his Church, in commanding this Day to be
kept holy, is, i . That in it he fhould give
Adoration, Praife, Honour, and due Thanks
to God. 2. Do fuch Things as may be for
the Advantage of his Soul, either in the ob-
taining Pardon of his Sins, Improvement in
Virtue, or Benefit to his Neighbour. That
for the Difcharging tht former Part of this
Duty, 'tis required of him he fhould hear
Mafs devoutly, and in this pay fovereign Ho-
mage to God : That at other Times of the
Day he fhould Pray, give Praife and Ho-
nour to his Maker. And for performing the
Second, that he Ihould go to the Sacramento,
hear
J 34 InJ}ru£fiQns for
Kear Exhortations, read fuch Books as may
be proper for his InRruf-ion in the Know-
ledge of his Duty, Amendment of his Fail-
ing, Increafe of Piety, and living the Life
of a true Chriftian, anfvverable to his Con-
dition, and doing fuch Works of Charity,
as Occafions fiiall prefent.
Q^ What think you then of all thofe, njcho
content them/el-ves ivith hearing Mafs on Sun-
days, and nx:ithout any more praying or read-
ingtfpend all the rejf of the Day in availing,
talking y drejjtngy formal -vifitingy Sec.
A. And I afk you, whether thefe do all
that Gcd and the Church requires of them
on thefe Days? If they do, I have nothing
to fay againfr them : but if they are really
wanting in Duties, intended for God's Ho-
nour and their Soul's Good, then do you
tell me, whether they are Innocent ?
Thefe pious Exercifes abovementioned,
.proper for fantlifying the Sunday, are all fet
down in the faid Church Catechifm, with
this Recommendaf'on : ^lihus Chriftiani
homines exercerefe dcheant. Exercifes in 'which
Chrijlians ought to employ themfehoes. And tho*
liearing Mafs be firft mentioned, yet the
other Duties are very much urged : There
the ^wilful ChniJJion tf hearing Sermons is cen-
fured as a Contempt of Chrifi's Word: When
it recommends Prayings this is mentioned,
as what ought to be the frequent Exercife
and Employment of the Day : Exercitatio
^t^ue Sti{dium Fiddium in Trecibus Frequens
heptfjg tfje Sunday, t^S
ijje. debet. When it mentions the learning fuch
'Things as are itecejfary for a Chrifiiaii Life ;
this is prefied as a principal Duty, and 'tis
required to be done with the greatejl Care :
Pr^cipua Cura : And when it propofes dc'ng
Works of Charity, it preiTv-^s that thefe be di-
ligently performed : Sediilojc exeruant : And
declares in the Words of St.fames'i. that this
is tht pure and undtf led IVay of worfliipping
God. By which you fee in what Manner the
Church deiires this Day ihould be employ'd.
Now if a Perfon only hears Mufs on a Sim-
day, and fpends all the reft of the Day, as
propofedby you above, in converfmg, walk-
ing, i^c. does he not omit many Duties,
which the Church (according to the Expofi-
tion of this Catechifm) requires of him for
the keeping of that Day holy ? And do you
think this can be without Offence ?
Henceyonfeeby the Doctrine delivered in
this Catechifm, all thofe are wanting to this
Command cf God, i.Who, befides hearing
Mafs,do not apply th'^mfelves at other Times
of the Day (if not lawfully hindered) to
praying, reading, a'oirrg good Works , ^r. but
are wholly taken up ingoing their oivnWays,
and vainly pleaf/ng th^mfelves, when they are
commanded to nvalk in the Ways cf God and
his'Chiirch. 2. All Parents, Mafters, ^e,
who permit their Children, Servants, l^c.
thus to omit the Duties of the Sunday, and
idly to f^end the Day in vainConverfation,
Vifiting, running Abroad, ^f. 3.Allthofc,
who
1 36 InJ}ruSfions for
who have the Charge of Souls, and take no
Care to employ this Day in Catechiimg, In-
llruaing and Reforming thefe Abides, but
let every one^o on, as feems good in their
own Eyes, to live and die in Ignorance, and
under the Slavery of many ill Habits, for
want of giving them their due Imtruftion,
and not obliging them to fpend that Time
upon their Souls, which God requires of
them : And for as many of the Flock as Ihall
perifh, and God knows how many periih,
on this Account, who is it muft render an
Account of their Souls ?
Cl^lfit le thus loiib thofe^ ivhi pafs all the
Sunday in unnecefTary Vifits, Walking, l£c.
What fay you of thoje, njcho jpend a great Part
tf the Day in Pablick Houfes, in Drinking,
Gaming, l^c.
A. Do you tell me whether this be a Way
o^ keeping the Day holy , as God commands it
to be kept. Are thefe any of the holy Duties
and Exercifes mentioned abrve, proper for a
Day confecrated to God's Worihip and the
Good of our Souls ? Compare butSandlifying
and Drinking ;^fir/^//y3r>?^ orSeeking Goi/,and
Gaming; and fee how they agree together :
When one reads the Precept, and duly confi-
ders the End of it, 'tis not eafy reconciling
thefe Adlions with theDeiign of our heaven-
ly Father^ in laying this Command on us t
For that which is but a tolerable Employ-
ment on any Day of the Week, if it be not
enough to profane it j how can it be propeir'.
fori
J
. . ,. keeping the Sunday. 137
for a Suff^fay, which ought to be kept holy to
our Lord.
Q^ Ifthfre he no Excejs luhere is the Harm ^
>^. The very going into thofe Houfes, to
Tpend the Time in Drinking, feems a kind
of Excefs, on Days that are particularly
confocrated to God : For tliey are Houfes of
Idieiiefs, of Rxcefs and Vice ; they are
Places profaned by all Manner of Wicked-
nef?, by Blaiphemies. Atheifm, the Ruin
of Families, &c. And can it be well-plea/ing
to God, to fpend a Day hojy to him, in
Places thus polluted with the W^rfhip of
Devils ? A Perfon that has any Senfe of
Piety, and of the Reverence due to his
Lord, ought to have a Dread, efpeciallyon
fuch Days of approaching to them ; the
Thought of the Wickednefs there com-
mitted, and of the War there daily made
againft Heaven, ought to raife an Abhor-
rence in his Sou), and to make him fiy from
thofc Scats of Peftiience, as truly at Defi-
ance with the Worlhip of God.
And this the greateil Number of Men are
particularly obliged to confider, for tho' they
have no Dcfign at all of any Kind of Intem-
peratenefs on this Day, yet how few are there
thatdefire to go into Publick Houfes on a
Sunday, but who, on Ochcr Days of the
Week, have in thofe Places oifended God in
their Exceffes, either of Drinking, Idle-talk-
ing, Swearing, ill Example, or immoderate
Expenceof Money or Time! And if this
has-
1 38 Injliu^lom for
has been their Cafe, ought not they to de-
cline thofe Houfes on a Sunday^ oat of ajuil
Deteftation of their former Offences? Becaufe
this is a Day, in which they ought to call
themfelves to an Account for all the Mifcar-
riages of the Week, and exprefs their fin-
cere Repentance of them; fo to make their
Peace with God. For believe me, an Ab-
horrence of Sin feems not very real, where
there's yet a Love of the Cccafions and
Places where they were afted : As thofe If-
raelttes did not heartily deteil: their Idols,
who had yet a Love to the High-places,
where they had worfhipped them.
Q^ But -uoe'll fuppofe 7ioiv, for the Sake of
others, ivho fcein more pious, that there has
been nothing of all this in their ivhole Li'ves :
May not fuch as thefe take this Liberty, and
divert themfelves ivith moderate Drinking,
Gaming, She-zvs, &c.
^. Even this feems not agreeable to the In-
tent of this Commandment: For as the Day
is holy, fo if there be any DiverfionneceJTary
on it, it ought to be fuch as is in fome Manner
holy too; fuch as, being innocent, and lead
expofed to all Danger of offending either
God or Man, is in fome Kind fuitable to a
Day that is facred. For as Churchmen, v/ho
are confecrated to the Service of God, v/hen
they fland in need of any Diverfion, ought
not to confider only what in itfelf is lawful,
or what is an allowable Diverfion in the
Laity; but are in Prudence bound to look
farther.
keeping the Sunday. joq
farther, and make Choice of what is expedi-
ent for tKem, and agreeable to their State ;
that fo they leflen nothing of the Reputation
of their Profeffion, or give Scandal to any
littleones; but in aJl Things fhewwhat they
are, as well in the Relation of their Minds,
as in the Pra6lice of their D uties : So certainly
on Days that are facred, 'tis not every Thing
lawful that is expedien' , but there may be
great Indifcretions, if not Offences, by ad-
mitting of fuch Diverfions as are unfuitable
to the Circumftance of the Time.
Andamcngil thefe may be juftly reckoned
thofe above-mentioned, as being of that dan-
gerous Nature, that even fober People have
not that true Command of themfelves in them
as they ought, but are too often drawn in,
even beyond their Defign, to exceed either
in Time or in Words: Hence Difputes arife,
and fuch peevifh Debates, that tho' they come
not to a Breach of Charity, yet they are very
unbecoming the Sandity of the Day, give
Oftence to others, and by this ill Example
encourage Servants, i^c. to the like Diver-
fions, who not having the true Government
either of their Tongues rr their Paflions,
hence fall by Degrees into moft fcandalous
Extravarrancies, fuch as they muft ceartainly
anfwer for, who, inftead of preventing, gave
Encouragement to thefe vicious Liberties.
Neither can they truly juftify themfelvcs,
who findrione of thefe Inconveniencies either
in themfelves or othersjbecaufe thofe Diverfi-
ons
>40 Ivflrur} torn for
ons haveftillakindofc/rcntialProfancnefs in
them, which infe(fls the Mind, takes it fo
much ofF from God and all that is Good,
that they ou|ht, were it for this Reafononly,
to be banimed from Days facred to God's
Worfnip, and the Improvement of the Soul.
And this Mark theCatechifm of the Council
q{ Trent has fet on them, as being the Occaji-
ons ofnegleiiing the Sabbath; and therefore it
obferves, that this Commandment is ufhered
in with a Remember ^ on Defign to make
Chriftians mindful, that they are like to meet
with many Occafions and ill Examples, which
will draw them off from the due Obfervance
of this Day, particularly mentioning Games
and Shews, and thofe that follow them, as
being the too frequent Occafions of Chriftians
contemning and profaning the Sabbath, and
negle(fling the Duty of it. And 'tis not to be
doubted, but by thefe Entertainments, Peo-
ple are diverted, even beyond Defign, from
Praying and Reading, and their Minds, in-
llead of being purified fomething from the
World, and raifed towards God by holy Ex-
crcifes, are rendered even more corrupt and
worldly than they were before. And what
then is become of the Sunday, and where are
the Effects of it, which being purpofcly de-
figned for the withdrawing the Soul from the
World, giving it leave to breathe a little fpi-
ritual Air, and be refrefhed with the Tafte of
heavenly Svveetnefs, is fo abufed, if not by-
vicious,- at leaft by thefe worldly and danger-
ous
keeping the Sunday. 141
ous Entertainments, that it ferves to clog the
Soul ftill more, and inilead of drawing it
nearer to God, iets it at mucn greater Dif-
tance from him by thefe Diverfions, than it
was all the Week by working.
And it is on this Head all Sorts of Gaming^
Drinkingy She^ivsy Sec. feem to be cenlured,
as not allowable on Sundays ;nct becaufethey
are abfolutely fmful or vicious, for when chey
come to this, they are unlawful all the Days
of the Week; but becaufe they generally fo
engage and diHraft the Mind, that they take
it off from God, and hinder it from perform-
ing thofe Exercifes of Piety, which are the
Duty of the Day. And therefore as the
Trent Catechifm obferves, as fervile Works
are not forbidden on Sundays y becaufe of their
own Nature they are fmful and unbecoming,
but becaufe they draw away our Minds from
the Worlhip of God, which is the End of
this Precept .- ^oniam mentem nojiram. a Di-
*vino Cultu, qui Finis Preecepti ejiy abjirahit.
Par. 3 1 . So certainly on this Score are thofe
Diverfions to be rejecled ; for tho'they were
as harmlefsinthemfelvesas working, yet in-
afmuch as they are no lefs aDiftradion to the
Mind, and a Hindrance to the divine Wor-
fhip, than fervile Work will be, how can
thefe Diverfions be allowed ? Efpecially too,
being thus exprefsly informed by this Cate-
chifm, that though fervile Work only be ex-
prefsly forbidden by this Precept, yet under
this is comprehended auz&^i/^'v^r is aHindrante
t9
142 InJlruSi'ions for
to the Worjhip of God; and that whatever
this may be, it is upon this Score to be a-
vcided. i^dbus Verbis (viz.Non fades omne
Opus in eo) ad id primum inftifuimur, 2it
qutecumque Di-vinum cidtum impedire po/funty
omnino 'vitemus. Parag. 31. And fince com-
mon Experience will not allow this to be
denied of" thele Entertainments ; nay, fmce
they are in particular here fet dovy n as the
too frequent Occafions of withdrawing Peo-
ple from the holy Obfervance of this Day,
Farag. 1 4. it mull be acknowledged they
are not fuitable to theDefign of this Precept.
And hence you may perceive the true
Grounds, why fpending aconfiderable Part
of the Sunday in yiJitSy Walking, Con<verJingy
&c. is blamable, 1 . Becaufe however harm-
lefs all this may be in itfelf, yet inafmuch as
thefe fo take up the Time, that they are a
Hindrance from employing the Day in holy
Exercifes, they are fo far certainly to be
difapproved and avoided; as alfo every
Thing elfe that is a like Hindrance with
them ; as reading Plays, Romances, Hif-
tory, and all fuch Books as are not for the
Improvement of the Soul, Singing, Danc-
ing, Muiick, Difcourhng of Neighbours,
Sleeping, Dreffing, l5c. So that whatever it
be, that takes oft Chrijiians from employing
the Sunday y fo to the Honour of God, and
the Benefit of their Souls, as God and
his Church direfts, it is all, you fee here,
by the Rule of this Catechifm, forbidden
Sn this Commandment. Q^ //
keeping the Sunday. 143
Q^ Is there ne Di<verJion then to he allo^xved
#« Sundays ? Nothing to poor Servants <who
toil all the Week, and hwve no Lei/ure, hut on
thefe Days? Nothing to others of a more liberal
Education, ixjho muji certainly look on Sundays
as Days of Penance, if they are to he thus rigo -
roujly objer-ved, and nothing to he permitted
then of thefe Di'verfons ?
A> I have fhewn you in what Manner
God and the Church requires the Sunday to
be kept by all the Faithful ; that it ought
to be principally employed to his Honour,
and the Salvation of their Souls ; and if
you think there is a Rigour in this, pray
forget not who it is enjoins it, and who ex-
pounds it thus ; not any private Hand, but
the publick Catechifm of the Church.
But now, if after this there be many,
whofe Circumflances require fome Sort of
Relaxation on \\iQSunday, there's no Quelti-
on there are Cafes in which this muft be al^
lowed; but then it ought to be done with the
Conditions of the Apoftle, foberly, jujily, and
pioujly, not falling into the common Abufes,
by making the Releafe of iheir Minds the
Bufmcfs of theDay ; but employing theDay
in the Duties prefcribed, and only taking fuch
aPortion of Time, a£ both to God and their
Neighbour may appear to be nothing but a
neceffary Ccndefcendence to human Weak-
nefs, and a juIlRelief of their Minds : And
this in fuch aWay, as is becoming the Sanftity
of the Day, and cannot reafonsibly give Of-
fence to the Weakell. But
X 44" InJlruSlions for
But however, as to this Particular, I make
feme Exceptions againil: the two Sorts of
PerLns mentioned in your lail Queftion,
for whom you feem to plead.
And hrft as to Scr^vants. Since God has
given to Mafters of families fixDays,wherein
Servants are to be employed in theli-Work,
and has referved only one, wherein they are
tofervehim, and prepare for Eternity ; is it
not very unredbr.able that theDiverfion ne-
cefTary for the Relief of Servants fhould be
taken out ofth^tc/z^ Day facred to God and
theirown Souls, andnot rather out of .\iz fxy
appointed for the Service of this World ? Let
Mailers and Servants confider where theTime
can be bert fpared; and whether preferring
every Thing before God and their own Souls,
be what it will at the End turn to the belt Ac-
counr.Iam certain,if Mailers tie theirServants
fo ftriiftly to their Work all the Week, that
they are neceffitated to fpend the greateft Part
of the Sundays in diverting and breathing
themfelves,fotoprepare for their Work again,
fuch Mailers will have fomething to anfwer
for their Servant's Sins in the Breach of the
Sabbath. Andif Servants that have an eafier
Life, when the Sunday comes take no care to
employ it as they ought, but fpend it in
vain Converfation, vifiting and running a-
bout,theywillcertainlybe called oneDay to an
Account for fo many Neglefts of their Duty.
The Reafon of making this Exception
againft Servants, as likewife all others,whofe
.Life,
keeping the Sunday. 145
Life, like theirs, is a perpetual Toil, will
appear more reafonable, if we confider that
'tis almofl impOiTible to conceive how they
can fave their Souls, if they abufe the Stin-
daysy and neglecl to employ them for thisEnd,
For if we look on them all the Vv'eek, they
are engaged in a continual Slavery, fuch as
hinders them from Fraying and Reading ;
fo that if they begin and end the Day with
a fnort Prayer, 'tis as much as they gene-
rally do; and God knows how often, thro*
Kurry and Drowfinefs, they omit even this
too. Then how are their Minds wholly
tied to the World, by the unhappy Cir-
cumflances cf their Condition ! How great
does this grow in their Eyes and Heart, by
being their whole Concern ! What Variety
of hurtful Diftra6tion ! And how often hap-
pens it, that loofc Companions undertake to
divert them by lewd Songs, idleDifcourfes,
and in relating fuch Paffages, vvhich ferve
only to inftrudt them in Evil ! Thus, if we
confider them generally, according to the
Method of the Week, their Hearts and
Souls are fo wholly worldly, if not vicious ;
fo truly Strangers to Goodnefs and the Bu-
fmefs of Salvation, that they are unfit for
dying ; and if they ihould thus enter into
Eternity, who would not fear what might
be their Lot ?
Now if this be the Condition of their
Lives on Week Days, have not they great
Reafon, above others, not to negled the
H Sunday,
i^b IriflrunlGns for
SupJaji but fo truly to apply themfelves,^
as far zz Circumflances permit, to Devotion
and Exercifes of Piety, to reading and hear-
ing what is Good; that by thefe Helps they
may ftrengthen themfelves again fc daily
Temptations, purify their Souls from the
Filth contracted, and inform themfelves of
their Duty, and thus learn by Degrees not
only to toil for Bread, but to work for Eter-
nity, and be true Servants of thsir Mailer
in Keaven ? And if they emit this, is not
their State moil miferable ? For if they go
back all the Week, and make no uieof the
Sunday to recover their loll Ground, but
even then go back too, how fhall they ever
approach to God ?
The Cafe of the other Rank of People you
mention, is not very unlike this : For tho'
their Education and Quality has placed them
in a higher Degree, yet the Method of their
Lives is generally fc diforderly, that I think
they are under a Necemty of carefully ob--
ferving the Sunday ; and if they do other-
wife, I cannot but apprehend their' State
to be dangerous.
For coniider the Reafonyou bring in their
behalf, for their being difpenfed with in the
Obfervance of this Precept: 'Tis becaufe,
Cthervvife, Sundays n.villbefo them Days ofPe-
nance : Decs not this fuppofe a great Difcr-
der in their Souls j that reading good Things
is uneafy to them; that "^raying is trouble-
fome; that ififorming themfelves of their
ChrijUan
keeping the Sunday. 147
Chriftian'DMtiQS, is naufeous ; thattoconverle
with God, and labour for their Salvaiion, is
what does not pleafe ? Pray refleft ferioufly on
this their Condition, and tell me whether 'tis
reafonahle thefe fhould be exemiDted from
the Duties of the Sunday. Yoa fee they are
• in an ill Way ; their Souls are wholly indif-
pofed, if not fick to Death ; and is this a
Reafon, why they fliould negleft the Means
God has appointed for their Cure? Or is it not
rather a Reafon why they fhould be llri<5ily
obliged to make ufe of them? Let thofe
that are truly their Friends judge the Cafe.
The Truth of it is this, God has general-
ly blefied this Rank cf People with Plenty;
and whilft their Condition exempts them
from Working, their indulgent Parents take
no Care in their Education to make them in
Love with any Thing that may be afterwards
an • Employment to them: Hence being
grown up, and relifhing nothing that m.ay
be a commendable Entertainment of their
Time and their Thoughts, their Life be-
comes wholly idle, they feek the Company
of others like themfelves, their only Eufi-
nefs is to fludy their Diverfion; and being
once entered in, the whole Week and their
Life is but a Round ; from Mufic to Drink-
ing, from Drinking to the Play, from the
Play to other Entertainments : Thus by
Degrees they grow in Love with thefe Di-
verfions and Company, and have no Satis-
faftion but in this.
H 2 And
148 Injlrudltons ft r
And what kind of Habit is tontracleti
hence ? Is it not plain, their Souls become
wholly carnal, fenlual and worldly; they are
led along by their Paffions ; Self-love is their
Direiftor, aftd nothing pieafes that leads them
out of this Track: Hence nothing of a fpiri-
tual Life appears in them, they have noTaite
of Devotion : And whatever Time they are
forced to give their Souls, 'tis what feems
tedious and uneafy. Hence, to keep tlie
Sunday as they ought, is a Penance, becaufe
their worldly and fenfual Habit is foitrength-
ened by Cuftom, that it gives them no Reft,
whenever, aiming at better Things, they
weakly endeavour to take another Way.
And can you think this their Cafe is fo fafe,
that they ought to be difpenfed with in their
5»W<^7 Duties r Believe me, I look on them
to be in that Danger, that if they ufe not
Violence to themfelves, and on Sundays ap-
ply not their Tvlinds to thofe Exercifes of
Piety prefcribed, I cannot fee which Way
they are like to be difengaged from their
Snares, but by this Negled will be linked
in fafter, till they become truly the Difci-
ples of this World, inftead of God. You
know what the Apofrle fays : Jfnicitia hujus
mitndi inimica eji Dsi, The Frie-ndfmp of this
World is an Encn-y tc Gcd\ nvhoe^'ver there-
fore <zvill he a Fri-r.d of the World makes him-
f elf the Enemy of Gccl, Jam.es iv. 4. Confider
if this be not fom.ething cf their Cafe, whe-
ther you don't experience in them, that they
fet
keeping the Sunday. 14^
fet their Hearts on the World, and are even
impatient at every Thing that belongs to
God ; and what is this, but to love the one,
and be averfe to the other ? And are thefe
to be here diipenfed with ? What is this but to
encourage them in the Evil they have begun,,
to bid them go on, till they fall into the
Abyfs of Vice pafl all Recovery ? For you
muft obferve, what I have faid hitherto is
of fuch who are not yet engaged in any
Thing that is crwiinaU but of thofe who
are willing to think themfelves innocent ;
as being free, as they imagine, from all
Vice, and yet are truly guilty of all the
Negleds and Diforders above-mentioned,
and of the Omijjion of thofe great Duties,
which Charity and Jufiice oblige tl^m to per-
form to God, in his Worfliip, and to their
own Souls, in taking that Care of them as is
neceflary for their Salvation. And this Sort
of falfe and miftaken Innocence is what I
fear is too common, efpeciallyin the younger
People of both Sexes, who letting the World
gain PofTeiTion of theirHearts, preferve them-
felves, it may be, from what is fcandalous
and criminal, but yet at the fame Time arc
guilty of many grofs Negle6ls, fuch as make
them Strangers to Piety ; and if not redrefT-
ed, will be the evident Ruin of their Souls.
Wherefore, for the reforming thefe general
Abufes, I cannot but mod earneftly recom-
mend to all Chriftians, the exacl Obfervance
of the Sunday ; making it my ferious Req ueft
to them, to employ it in the beUManner they
can
150 hiftru5liQm for^ kc.
can in thofe Exercifes of Virtue, which are
moft for God's Honour, and the Benefit of
their Souls ; thus truly endeavouring to give
that Day to God, which he has {olemnly
challenged for his own, and exprelly com-
manded to be h^t holy to him : That fo per-
forming their Duty in Obedience to this
Law, they may likewife be fenfible of the
great Advantages he has defigned for them ;
fince it is moil certain, as the Catechifm of
^rent obferves, the due keeping this Day
is the plain and eafy Way that leads to a
holy Life, and the moft a/Tured Means of
obtaining the Love of God, as the Negledl
of it is the Contempt of God and his Law,
the Path to Loofenefs and Irreligion, and
the Bcginnkig of all Sin ; ai>d how highly
provoking it is, m.ay be plainly feen in the
Severity of thofe Judgments with which
God has punifhed the Tranfgreflbrs of it.
Numb. XV.
Let none therefore be mi/led by ill Ex-
ample: Noli eemulari in malignantibus : But
having God's Word to diredl us, his exprefs
Law to oblige us, the Church to expound his
Lav/ to us; let us look for no other Guides,
but follow where thefe lead us ; that fo
giving to God and our Souls what is their
Due, we may reap the Fruit of this Juflice
in a happy Eternity, and efcape that as
lading Mifery, which will be the Portion
not only of thofe who break all, but even
ene of his Commandments.
FINIS.
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