Of the Preparation of the Offerers, in general.

MASS is the most powerful means that is in God's Church, to force, as Ter­tullian speaks, the Divine Majesty not to deny us whatever we demand of him. And because the Mass is the prime [Page 98] and most effectual of all Prayers, it is therefore stiled by the Holy Fathers, The Prayer of Oblation, in which is con­tained the Principle, the Chief Instru­ment, and the Mediator of all Grace; who also grants it as a Lord, and Ma­ster like, sets it a work in the Body of his Church.

At Mass, Christ sacrifizeth himself for each of us, as often as we will, and that is it, that makes the Prayers we offer to God at Mass so effectual, that by the Oblation thereof, it is almost impossible we should be deny'd what­ever we demand either of him, or of his Father by him. Nay, one only of these Oblations would be sufficient, if we went prepared to it as we ought.

This makes me fear, both for my self and for all those that assist at Mass; because methinks one should come with more reverence, and with greater de­votion then usually we do: for extra­ordinary Mysteries require extraordinary Preparations. Nor must they other­wise be approached unto, than with that reverence which is due to sacred things. And we do but expose our selves to the indignation of Heaven, [Page 99] when we think to partake of them, without that preparation, which their stupendious holiness requires.

That we may therefore hear Mass with those dispositions which each qua­lity it is attended with, exacts; we must know that as there are three sorts of Sacrifices, viz. of Nature, of Moses, and of Grace, there are likewise three sorts of Preparations, formerly termed the Sanctification of the Persons, that were to offer and assist at the Sacrifice.

The Sanctification, in the Law of Nature, we find mentioned in Job 1. 4. where it is said, that He sanctified his Children, before he offered up Sa­crifices for them. But what Ceremo­nies they made use of at this first sort of Sanctification, we find not recorded. Yet we may well suppose it to have been some Religious act, which right Reason suggested to them.

The second sort of Sanctification or Preparation of the Persons before the Sacrfice, we find in the first Book of Kings, where the Prophete Samuel said to the Masters of Families; I come to offer Sacrifices to the Lord, sanctify your selves, and come with me, that I may [Page 100] offer. Isay then sanctified his Children, and called them to the Sacrifice; Chap. 16. 5. And this was a Legal Sanctifi­cation, which consisted for the most part in outward Ceremonies, as wash­ing their Cloaths and their Bodies; Levit, 22. 6. Exod. 19. 10. In abstaining from Women, &c. 1. Reg. 21. 4. and from touching unclean things, as dead Bodies, worms, or such insects; Levit. 22. 4, 5. In abstaining from Wine, Levit. 10. 8. And in the going bare-foot to the Al­tar; Exod. 30. 9.

The third sort of Sanctification, is that of the Christian Offerers in the Law of Grace, which for the most part is all interiour; though some times ac­companied with watching and fasting.

And this Interiour Sanctification, consists, in sequestring our thoughts from wordly cares and businesses. In considering with an humble and peni­tent heart, the Religious Work we are about: I have given you an example of humility, that you do even as I have done; John 13. 15. And in sanctify­ing our Soules, with the word of God, & his divine Truths: Sanctify them in thy Truth: thy word is truth it self, John 17. 17. [Page 101] For our Mysteries receive strength and vigour from the Sacred Writings.

And indeed the reading of Holy Scri­ptures, is an excellent Preparation to this great Action, and to the eating of the Heavenly Bread. This, Christ teaches us in the Gospel, when intend­ing to give, for the first time, his im­mortal and glorify'd Body to his Di­sciples, he prepared them thereto, kind­ling the fire of his Love in their hearts by his words: Did not our bearts, said they, burn within us, while he talked with us by the way, Luke 23. 32. And where it is said in the Acts of the Apo­stles, that the Primitive Christians con­tinued In the breaking of Bread; that is to say, in the Communion of the Sa­crifice: it is also said, that they conti­nued in the doctrine of the Apostles; Acts 2. 42.

INTROIBO AD ALTARE, &c. page 2. OR THE PUBLICK APOLOGY.

THE Priest being vested, comes to the lower step of the Altar, where both he and the People, considering their own unworthiness to assist at such sacred Mysteries, as knowing them­selves guilty of humane frailties, or hid­den and secret sins, they begin to im­plore his mercy, in rehearsing toge­ther several Prayers, which were an­tiently stiled Apologies. They were so called, because the Priest and the People do thereby excuse themselves, and make their Apology, for presuming to offer up this Sacrifice.

Several kind of these Apologies are to he seen in the ancient Liturgies col­lected by Menardus. They consisted chiefly in two thing; in Psalms, and a publick Confession: and though these two parts varied in most Churches, yet [Page 103] all of them aimed at the same end: That is, to acknowledge their own unwor­thiness.

This first Ceremony of the Priest's standing off from the Altar, with the humble Publican; is to teach us, to make our approaches to God, and to his Holy Altar, in a way worthy of himself; and that we may understand the great danger we incur by displea­sing so dreadful a Majesty, to whom, Abraham, looking upon himself as dust and ashes, durst hardly presume to speak; Gen. 18. 27.

The Priest then reflecting within him­self, that the Altar represents to us Christ, and Christ glorified; awakes as it were his Faith, and by an awful fear makes him look upon the Altar, as Moses and the Children of Israel did upon Mount Sinai, in thunder and lightning, of which the Scripture sayes; The whole Mountain was terrible: Exod. 19. 18.

Now, seing the Altar represents to us Christ glorified, as after his Resur­rection, we must look upon it as re­presenting him such, and according to the draught he hath given us of him­self [Page 104] in that condition, and as he ap­peared to his beloved St. John Evan­gelist, in the Isle of Patmos: where on a sudden, he heard a voice that bid him write what he saw. And at the same time he perceived seven golden candlesticks, and in the midst of them a Man full of Majesty, and clad in a Priestly Vestment, girt with a golden girdle. His hair was white as snow, his eyes sparkling as fire, his face shin­ing like the Sun at noon: He had a sword in his mouth; he held in his hands seven stars; and when he spake, his voice was like the noise of a great multitude of waters. And doubtless this Man was Christ-risen and glorious, as all the circumstances evince it.

This certainly is a Divine Figure, and worthy of God made Man, be­come immortal and glorious. None but God could have so depainted him­self to us. We could, 'tis true, have represented to our selves Christ born in a Manger, his leading a poor life, and dying naked upon a Cross, be­cause in these particulars, he acted as Man: But as he is now risen full of glory, even in his humanity, we could [Page 105] not frame in our minds any shape that could truly represent him. This Figure is admirable, in that it is the picture of Christ, drawn by himself, which renders visible and sensible to us, his invisible and spiritual manner of residing on the Altar.

Let us therefore reflect on the wise­dom of the Church, in ordering this Ceremony, of the Priest's beginning Mass at a distance from the Altar, thereby to strike in us an awful respect thereof. Here before any nearer approach, he repeats the Psalm Judica me, Deus, by which he begs to be deliver'd, by the assistance of God's comfortable light, from his fears of God's wrath, and that he may be admitted to the Altar.

INTROITƲS. pag. 10.

NOW, the Priest being up at the Altar, goes to the left side thereof, where blessing himself with the sign of the Cross, he sayes the Anthem called the Introit, which signifies Entrance; that is to say, that here pro­perly begins the Mass. For this Introit, or Ingressa, as the Ambrosians call it, alwayes contains in brief, the subject of the Mass; that is, the peculiar so­lemnity of the Day, whether a Sunday or Holy day: only with this difference, that sometimes it contains it, literally and clcarly, and at other times mysti­cally and obscurely.

This Introit is to the rest of the Mass for that day, as the Text is to the rest of the Sermon, containing it all in few words. It is in respect to the Office of the Mass, as the Invitatorium is to the Office of the Breviary. Let us take for instance the Invitatory of the Blessed Trinity; Deum verum unum in Trinitate, & Trinitatem in unitate, venite adoremus. [Page 108] Now, be pleased but to consider this Introit of the Mass of the Blessed Trinity, Benedicta sit, &c. pag. 6. and confer it with the Prayer, Epistle, Gospel, &c. and you will find they are but exposi­tions and enlargements of the Introit; which therefore is always twice, and in some Churches thrice repeated, that it may enter deeper into our minds.

Of this Preparation in general.

HAVING prepared the Offerers for a worthy assisting at the Sacrifice, we come now to prepare the intended Victim, and make it fit to be presented to the Divine Ma­jesty: Where we must note by the by; [Page 127] That this Second Part is no more es­sential to the Sacrifice, than the first; both of them varying in several Churches, as being but Ceremonial Preparations to the Sacrifice. And this our Second is the first part among the Greeks, who perform it with great pomp and Ceremonies, far beyond the Latines.

This part of the Mass, corresponds to the second condition required for a a Sacrifice in the Mosaical Law; viz. The Sanctification of the Victim. And this Sanctification of the victim required four conditions: The first of which was, The perfection of the Victim; which perfection excluded all blemishes: If it hath a spot, or it be lame, or blind, or deformed in any part, or weak, it shall not be offered to God; Deut. 15. 21. The second was a separation and disingage­ment of it from the dominion of Man, by which the victim being dedicated to God, could no longer be imployed in any profane use; Exod. 35. 5. The third was a supernatural Sanctification, which elevated the Victim above its own nature, and stampt it with a Di­vine Character. The fourth was an ob­ligation to die, and to be destroy'd; [Page 128] this last being essential to a Sacrifice.

Offertorium, p. 20.

AFter the Creed and the Gospel, the Priest sayes the Anthem, called the Offertory: because antiently it was sung, while the People brought and of­fered to God Bread and Wine for the Sacrifice, or Money for the mainte­nance of the Ministers of the Altar, saying: Tua de tuis offerimus tibi, De­mine.

This our Offertory in the New Law, answers to the Perfection of the Victim, required in the Old. For it is of the best wheaten Bread, without leven; leven being a symbol of corruption and im­perfection. Purge out therefore the old leven, saith the Apostle, 1 Cor. 5. 7. The form or figure is a Circle, that being accompted the most perfect of all fi­gures.

SƲRSƲM CORDA, pag. 28. OR THE PREFACE TO THE CANON.

THis Preface is a kind of Pro­logue, to stir up and prepare the Assistants to the main Action, in which the Sacrifice does properly consist. Hitherto the Priest hath been preparing himself, the Peo­ple, and the Bread and Wine. Now he endeavours to dispose the hearts and affections of the People, for the joynt offering up this Great Sacrifice, disengaging their thoughts from all Creatures and earthly incumbrances, saying, Sursum corda.

Then gathering as it were the voices of the People, who answer him, that their hearts are raised, he addresses himself to God the Father with lofty expressions, publickly acknowledging the favours he alwayes and in all places bestows upon Mankind. And not to be wanting in any kind of praise for his inestimable benefits, he joyns himself with the Angels, Cherubins and Sera­phins, who praise and adore God with an awfull reverence; and with them unites himself in Christ our Lord, as the common Father, and Head of both Men and Angels; by repeating the Hymn, Sanctus, Sanctus, Sanctus, &c. which those Spirits sing incessantly be­fore the Throne of God.

At this Entry of the Sacrifice, we should all wish to see the Heavens open as they did to St. Stephen, since the Celestial Court comes down and waits about the Altar, as St. Chrysostom, St. Gregory, and St. Austin assure us. But to frame in our minds a lively Idaea of these Heavenly Spirits attending this Sacrifice, we should twice or thrice read over the fourth & fifth Chapters of [Page 142] St. John's Apocalypse, where there is a lively description of their waiting about the Throne of the Almighty, and about the Lamb that lies like a slain Victim up­on the same Throne.

Of this Communion in general.

THE Action of the Sa­crifice being ended, the Priest and the People proceed to the receiving of the Sacrament. But for as much as in the Sacrifices of Peace-Offerings, a part of the Victim was set aside for the Offerers, [Page 174] remains that we now speak of Christ; not as a Sacrifice, but as a Sacrament; our blessed Saviour out of his great love, having associated two subjects, which have so small relation each to other.

For as it is a Sacrament, it preserves the life of a Christian; and as it is a Sa­crifice, it engageth him to death. Christ upon the Altar, being as well our food as our Victim, where he offers up himself to his Father as an innocent Sa­crifice, and gives himself to the Faith­full as a delicious nourishment: And thus he satisfies both his Father and his Children, who are nourished with that Bloud, with which they were begotten upon the Cross; that so they might be preserved by the same Prin­ciple that gave them life.

Here God the Father having gra­ciously accepted of our Divine Victim in a Sacrifice, liberally returns it to us in a Sacrament, and bids us, as it were, feast and rejoyce before him: Date, & dabitur vobis, Luc. 6. 30. Hence we may see the main difference between a Sacrifice and a Sacrament; which is, that in the Sacrifice Men give to God, and in the Sacrament God gives to Man.

In this fourth and Sacramental part of the Mass, are apply'd to us the me­rits both of the Sacrifice of the Cross, and of the Altar; which last, here sup­plies what was wanting to the first, since none then did eat of Christ's mortal Body after the Consummation and surrending his life. So that some of the figures of the Old Law were not fulfilled in the Sacrifice of the Cross. For the eating and Communion of the Victim did alwayes succeed to the Con­summation of it, in the Sacrifices of Peace-Offerings.

Now the Communion of the Victim is further evidenced in sundry Texts of Scripture. The example of the Pas­chal Lamb, is uncontestable; for after it had been sacrifised by the whole mul­titude, Immolabit eum universa multi­tudo, Exod. 12. 6. it was eaten by them. In this Lamb, two things relating to this present purpose, are to be consi­dered. First the immolation of it, which was a figure of Christ on the Cross. Se­condly the eating of it, which was a figure of Christ in the Eucharist. And this figure seems so clear, so pat, and so convincing as to the Sacrifice of [Page 176] the Altar, that I see not what can be rationally answered to the con­trary; Christ himself, approving it such, by his eating the Paschal Lamb with his Disciples, immediately before the Institution of the Eucharist. Let us therefore compare the figures of the Old Law, with the present truth of the New.

But before we come to the actual Collation of them, it will not be amiss to make this short reflection. That since the Eucharist is the Bread that fattens Souls, as it is termed in the Church Office, Pinguis est panis Christi: How it comes to pass, that Christians draw so little fruit from so Divine a food, if we except a small number of Souls, in whom the above-said words are very­fy'd. Now if we examine the cause of this great misfortune, I take it to proceed from the want of a due prepa­tion, which is a kind of prophaning the Dreadfull Host, as the Church terms it. And indeed seeing the Son of God comprehends all his Graces and Bles­sings in this Sacrament, we ought to come with real and solid dispositions of mind to receive him.

Haec commixtio & Consecratio, &c. p. 44.

HEre begins the Sacramental part of the Mass, by a kind of a new Consecration, arising from the exte­riour mingling of the Body and Bloud of Christ together, which is performed by the Priest's dropping a particle of the Host into the Chalice.

Now this Consecration is but an ex­teriour kind of Mysterious sanctification: For in the Liturgy of the Apostle St. James, where this Ceremony is per­formed, we read these words, Ʋnitum est, & sanctificatum. As therefore by the first Consecration is signify'd the Mystery of a Sacrifice, in the separa­tion of the species; so likewise in this second kind of Consecration, is signify'd the Mystery of a Sacrament, in the con­junction of the same species. From this Commixtion then ariseth a new kind of Consecration, in that the species, which by their division represented the death and Passion of Christ, do now by their conjunction represent his Resur­rection, where his sacred flesh was a­gain [Page 178] united to his Sacred bloud. Ama­larius lib. 3. c. 31.

This new Consecration signifies not only the Resurrection of Christ, but like­wise that of the Faithfull (represent­ed by the Water mixt with the Wine in the Chalice,) to whom he hath pro­mised Glory and Immortality. For the chief effect of this Celestial Food, is to preserve us from eternal death, and assure us of Life: He that eats my Flesh, saith Christ, shall live for ever, John 6. 55. In these words Christ en­gageth himself by a solemn promise to raise us from the dead, by eating this ever to be adored Flesh; and for this reason the Holy Fathers call it some­times the Seed of Immortality, some­times the Earnest of Glory, and some­times the Antidote of Death.

Now, the Mystery signify'd by this Commixtion was figured in the Old Law, by a sprig of Hysop dipt in the bloud of the Paschal Lamb, wherewith all that were marked, were preserv'd from temporal death, Exod. 12. 22.

Agnus Dei, qui, &c. p. 44.

HEre the Priest bowing with a pro­found respect, addresses himself no more to God the Father, as he did at the beginning of the Canon, in the words, Te igitur, Clementissime Pa­ter, &c. pag. 32. but to Christ his Son, saying to him Agnus Dei, qui, &c. p. 44. and this and the following addresses made all to Christ and not to God the Father, are a strong argument to prove that the Action of the Sacrifice is ended. For all the Prayers in the Sacrifice are directed to God the Father, whereas now they are all directed to Christ his Blessed Son.

For as much as sin is the obstacle to the blessed Life we expect, the Priest in the name of all the People, acknow­ledging that we are never without sin in this Life, that it is Christ who takes it away, implores his Divine mercy, by this act of Adoration and penance, of which the Preacher John the Baptist gave us assurance, when he said, Behold the Lamb of God, behold him who takes away the sins of the World, John 1. 29.

Innocency then is the first disposition in order to the worthy eating of this Food of Angels. And this was figured to us in the Ʋnlevened bread commanded by God to be eaten with the flesh of the Paschal Lamb, Exod. 12. 8. For leven is a symbole of sin and malice, as St. Paul himself hath explained it, say­ing, Let us feast therefore, not in the leven of corruption and malice, but in the azims of sincerity and truth, 1 Cor. 5. 7. But the Paschal Lamb was not eaten with only unleven bread, but with wild lettices also, Exod. 12. 8. to signify to us the wholsom bitterness of penance, wherewith the Faithfull are to prepare themselves to the Communion, cleansing our Souls by penance, from the sinful humours gathered together in our hearts, by the disorders of our lives: Ʋt ipsa amaritudo poenitentiae, abstergat a mentis stomacho, perversae humorem vi­tae, St. Greg. Hom. 12.

This purity of Conscience required for the due receiving of the Virginal flesh of Christ, was further pointed out to us in the fall of the Manna. For we read in the Holy Scripture, that there fell in the night a dew upon the field, [Page 181] and upon that dew the Manna: Jacuit ros per circuitum castrorum, Exod. 16. 13. This dew was like a clean linning to receive it, that it might not be soiled in falling upon the ground. By this dew is represented God's Grace, and by the Manna the Sacred Body of Christ received upon it.

Domine Jesu Christe, qui, &c. p. 46.

HEre the Priest sayes a Prayer to beg Peace, Charity, and Union with our Neighbour, according to that of our Saviour, Be thou reconciled to thy Brother, before thou comest to the Altar, Matth. 5. 25. And the sign of this bro­therly Charity, is a Kiss given to the Deacon at High-Masse, and which he should give to the rest of the Faithful with a Pax.

St. Chrysostom gives a good reason for this Ceremony: It is, saith he, because we are the Temples of Christ, and there­fore do we kiss the door of the Temple, Hom. 3. in Ep. 2. ad Cor.

This Charitable disposition was in­comparably well figured out to us, in the Jews eating the bowels of the Paschal Lamb, Exod. 12. 9. For the bowels denote to us the tender love of Charity we ought to have for our Neighbour, and which St Paul bore to the Philippians, when he said; I wish you all in the bowels of Christ, Philip. 1. 8. The bowels are not only the symbol and seat of Love, but that of most tender love, which Mothers have for their Children.

In Masses for the Dead, the Pax is not given, because the Dead being no more among us, we need not pray that we may live in peace with them.

Domine Jesu Christe, Fili, &c. p. 46.

BY this Prayer the Priest beseeches Christ to strike in him an holy fear, that he may not rashly approach this Sacred Table, without such prepara­tions as becomes his Divine Majesty.

Holy History tell us 2 Kings 6. 7. that David being resolved to bring the Ark of the Covenant into his City, and [Page 183] having to that end placed it upon a chariot, where through the unrullness of the Beasts, being ready to fal, Oza standing by, stretcht out his hand to uphold it; but God immediately punished him for his rashness super te­meritate, he falling down dead in the place. Now the remembrance of this and the like punishments, strikes a just fear into holy Souls; and makes the Priest to beg that he may be delivered from all dangers, considering the dis­proportion between the purity of his heart, and that of this Dreadful Host.

Perceptio Corporis tui, &c. p. 48.

IN this Prayer the Priest begs of Christ that he may not by abusing his Sa­cred Body, incur the heavy judgments he layes upon those that contemn the most dreadful of our Mysteries.

We have a lively figure of such abuses in the Old Law, where the human hopes and trust, reposed by the Jews in the Ark of the Covenant, sets forth to us the manner of many Christians deal­ing [Page 184] with the Blessed Eucharist. For in the first book of Kings Chap. the fourth we read, That the Jews finding them­selves defeated by the Philistins; the Elders of the People said among them­selves: Why hath the Lord struck us by the hands of the Philistins? let us have the Ark of the Covenant brought among us, that it may preserve us from our Ene­mies, 1 Reg. c. 4. 3. Hereupon they caused it to be brought into the Camp: Yet nevertheless the Ark it self with the two Priests that brought it, was taken, the Jews again defeated, and thirty thousand of them slain upon the place.

Now, these unexpected misfortunes befell the Jews for their making use of the Ark as an ordinary thing, and not as the Throne of the Living God. And because they did not humble themselves after their first defeat, nor had recourse to prayer, and fasting, as Hester and Ju­dith had in the like occasions. Finally, because they never consulted the Pen­tifes and Prophets, to know whether he would be pleased to deliver them by this, or by some other means. Not unlike to those Jews, there are too [Page 185] many among Christians, that abuse the Holy Eucharist under pretence of reve­rencing it. They seemingly bear a great respect to Christ, and desire his pre­sence to defend them against their spi­ritual enemies; but they neglect to prepare themselves worthily for his coming, by avoiding all dangerous oc­casions of displeasing him, by repressing their passions and vitious habits, and by deploring their sins before him.

As for the two Priests, it is marked in Sacred Scripture that they were wicked and coveteous, and sought more to please the People than God: And in­deed we see they did countenance and authorise the Peoples desire in bring­ing to them the Ark. Those blind and self-interressed Priests, led this blind and careless People. The one and the other put their trust in the Ark, and the one and the other are overcome and slain at last. Thus are painted to us the sad successes of indiscreet and rash Commu­nions.

Domine, non sum dignus, &c. pag. 48.

HEre the Priest reflects on the humble faith of the Centurion, how acceptable it was to Christ, when of­fering to visit him, he reply'd; Lord, I am not worthy, &c. Imitating there in the example of David, when he said; Quomodo ingredietur ad me Arca Domini: 2 Reg. 6. 9. showing by this their words, that in this High Mystery our Under­standing must become the Victim of our Faith.

This Heroick Act of Faith, was ty­pified in the Jews eating the Head of the Paschal Lamb, Exod. 12. 8. For the Head of Christ, is God, saith Saint Gregory; so that to eat the Head of the Lamb, is to consider with a lively Faith, that Christ is God; Hom. 22. in Evang. And therefore with profound reverence doth the Priest say; Domine, non sum di­gnus, &c.

Corpus Domini nostri, &c. pag. 50. OR THE SACRAMENTAL COMMUNION.

WE are now come to the actual receiving of the Body and Bloud of Christ, which is a Feast, whereunto the Faithful are invited, as to an Earnest of that Heavenly Banquet, which the Blessed enjoy above. David, when he re­ceived the Ark of the Covenant into his house, with joy; Cum gaudio, 2 Reg. 16. 12. And Zacheus, who received the Son of God with the like joy, Excepit illum gaudens, Luc. 19. 6. are the pi­ctures of those Holy Soules, who con­scious of their own unworthiness, do humbly receive and feed upon this Bread of Angels: For my Flesh is meat indeed, saith our Saviour, John 6. 56.

Now, the chief effect of this Cele­stial Food, is to unite the Faithful with Christ, and the Faithful among them­selves; for by the Eucharist our Soules [Page 188] are espoused to Christ, and we become flesh of his Flesh; Qui manducat meam carnem—in me manet, & ego in eo, Joan. 6. 57. And by this wonderful design of Christ, breathing nothing but unity, he also mutually unites the Faithfull one to another, how different soever they may be in their conditions or in­terests; for since they all eat the same Divine food, which hath a miraculous power to change and convert them in it self, it communicates to them such an union as composeth all their differences.

This double union is excellently fi­gured by the Bread and Wine; the one made up of many grains of Corn, the other of many grapes of the Wine.

OF THE SPIRITUAL COMMƲNION.

THey, that for some impediment of Body or Soul, cannot receive well the Sacramental Communion, should at least make a Spiritual one by re­ceiving in desire and affection, as the Council of Trent doth earnestly ex­hort, Sess. 22. cap. 6. otherwise, so far as it lies in them, they render the Oblation of the Sacrifice imperfect, by not applying to themselves the merits and fruits of the Cross; which Spiritual Communion many be made in these or the like terms, while the Priest is re­ceiving.

O Bountifull JESƲS, who doest not only accept the pious actions of men, but even their Holy desires; Behold I a poor sinner present my self to receive in a Spi­ritual way, what I dare not in a Sa­cramental. Behold I open the mouth of [Page 190] my Soul, and I stretch forth to Thee the arms of my desires. Come, O dear JESƲS, come then that my Soul may at least pick up some few crumbs of thy Divine Grace. Lord JESƲS, who doest invite us to this Bread of Angels, look graciously upon me, as thou didst upon the poor Publican stand­ing off, and knocking his breast, and re­move from me, what may be displeasing to Thy Sacramental presence.

Of the Post-Communion in general.

AS it is not sufficient for the nourishment of Mans Body, that he eat ordi­nary Bread, and let it down into his stomack, unless it be also digested by his natural heat, and turned into his substance: So it is not enough to [Page 192] eat and receive into his stomack this Bread of Angels, come down from Hea­vent, unless it be in some measure spiritually digested by the heat of Cha­rity: that so it may transform the Christian, and make him become as it were another Christ.

David once complained, that his heart was dry'd up like grass cut in a field: Because, saith he, I have forgot to eat my bread; He doth not say, because I have forgot to take it, but to eat my bread: Oblitus sum comedere panem meum, Psal. 101. 5. For People often take this Sacred Bread, but do not eat it: That is, they make it not pass into the nutriment of their Soules, When Christ said to the Apostles; Take and eat, he seems to intimate thereby, that many would receive it, who would not eat it in the sense above-said.

To eat it profitably, and to change it into the sustenance of our Soules; we must have greater reverence towards it, after we have received it, than be­fore we actually receive it. But by a strange abuse, the contrary is fre­quently done; for too many after they have received it, think no more of it. [Page 193] In which they do like him that should make great preparations to entertain a Prince at his House, and when he is once entred, should leave him there alone, without attending upon, or shewing him the least respect.

We should carefully consider what St. Bonaventure and other Fathers remark, that to receive unworthily, is not only to receive the Body of Christ in mortal sin; but likewise not to receive it with that reverence, and attention that is due to it. Nor is this reve­rence to be given, for the moment only of our receiving, or for the time that preceds the Communion; but we ought in all our following actions, to demean our selves, as having in some de­grees been made partakers of this un­speakable Mystery.

And of this comportment and recolle­ction, the Manna, (which fell not upon the Sabbaoth day) was a figure; God commanding the Jews to remain at home: Maneat unusquisque apud semet­ipsum, Exod. 16. 29. By which figure we are instructed, that at least, for the day of our receiving this Heavenly Gift, we ought to remain at home: That is, [Page 194] to lay aside all worldly cares, and ap­ply our selves interiourly, to the Me­ditation of this Divine Mystery.

THE ANTHEM, Termed COMMƲNION, pag. 52.

THis Anthem is usually a Versicle of a Psalm, sung in a cheerful tune, while the Priest and the People are re­ceiving the Blessed Communion, whence it takes its denomination of Communion.

Now, the reason why this Anthem is sung in a cheerful tune, is, to ex­press the joy and transports of a Soul sitting at this Heavenly Banquet, and relishing the sweetness of this Divine Food, figured by the Manna, which Scripture tells us, to have had the taste of Honey; Exod. 16. 31. Yet none but perfect Soules do relish this Sweetness, which is therefore stiled by St. John, the hidden Manna, Apocal, 2. 17.

The cheerful tune of this Anthem is incomparably well figur'd, in the se­cond Book of Kings, where it is said of David; that when he brought the [Page 195] Ark of the Covenant into his City, he dan­ced before it, with all his force: Sal­tabat totis viribus ante Dominum, 2 Reg. 6. 14. This Mysterious dance, saith a Great Doctor of the Church, is an ad­mirable picture of Christian Life. For as in dancing all the steps are order'd according to the tune and cadence of the Musick; so in a Christian Life, all the steps are to be order'd according to the sound and harmony of the word of God, as being the Rule of our lives; the Scripture saying, that God di­rects the steps of Man, Apud Dominum gressus hominum dirigentur, Psal. 36. 23.

Post-communio, pag. 54.

THis is the publick Prayer said after the Communion, in praise and thanks­giving to God for all the Blessings we have received. This is done in imita­tion of Christ himself, of whom the Evangelists write, that after the Com­munion at his last Supper, he sang a a Canticle of Thanksgiving: Et hymno dicto, Matth. 26. 30.

This was the Jewish custom, as we learn it out of their Ritual and Litur­gical [Page 196] Books: For after they had eaten the Paschal Lamb, they passed a good part of the night in singing Psalms to­gether. And as for the Canticle or Psalms which they sung after this My­sterious Supper, Baronius ad An. 34. Brugensis, and others hold, that it was the six Psalms, that bear the title of Alleluia. And to these six, a seventh is added by Cornelius a Lapide. The whole seven are these:

• Laudate pueri Dominum, 112.
• In exitu Israel, 113.
• Dilexi, quoniam, 114.
• Credidi, propter, 115.
• Laudate Drim omnes gentes, 116.
• Confitemini Domino, 117.
• Beati immaculati, 118.

Now, the Collect and Prayer in the Mass called the Post-Communion, an­swers to that Thanksgiving of the Jews. And though our Pest-Communion seems very short in respect of the Jewish Can­ticle, yet we must consider, that our Even-Song or Vespers, is but an ex­tention of the Post-Communion. And therefore on Easter eve, instead of the [Page 197] Post-Communion, immediately after the Communion in the Mass, Ite Missa est, is said after Even-Song.

By what hath been said, we may learn how to hear Even-Song with the same intention the Church had in or­daining it. That is, to mind and praise God, for the grace and Blessings we have received in the Sacramental or Spi­ritual Communion. And if we reflect on the substance of the Psalms said on Sunday at Even-Song, we shall find, that they all relate to the Communion of the same day.

For instance; the first Psalm Dixit Dominus, &c. is all in praise of the Priesthood of Christ. In the Psalm Con­fitebor, &c. we praise God for the Sa­cred Food he hath bestow'd upon us, Escam dedit timentibus se. By the Psalm Beatus vir qui timet Dominum, we are encouraged to the observation of Gods Commandments, in order to a frequent Communion, which is the happiness at­tainable in this life. The Psalm Lau­date pueri Dominum, is an invitation to praise God, for his wonderful care in providing this Sacrament, for the be­nefit of our Soules. By the Psalm In [Page 198] exitu Israel, we praise Gods Bounty, for our delivery from sin, by this Sa­crifice of our Religion. The Canticle Magnificat spoken by the Blessed Virgin, is a precedent for us to imitate, when we have received her Blessed Son in the Sacred Communion.

Ite Missa est, p. 54.

THe Prayer of Thanksgiving being ended, the Priest, in saying Ite, Missa est, bids the People depart, and enjoy the Blessed fruits of the Communion

When he sayes Benedicamus Domino, as he doth in Advent, Lent, and at di­vers others times; he thereby invites the People to a further praising of God, according to their devotion.

Benedicat vos, &c. p. 56.

AT the end of Mass the Priest gives a Benediction to the People before they depart, as a Seal to close up the Blessings received in the Communion. This Form of blessing the People, God himself prescribed the Priests, saying: Sic bene­dicetis filios Israel—Benedicat, &c. Num. 6. 23.

In principio erat Verbum, &c. pag. 56.

AFter the Blessing, immediately fol­lows the Gospel of St. John, which, containing the great Mysteries of the Di­vine Persons, and of the Sacred Huma­nity of Christ, is hear read, to raise in us a hope and confidence of enjoying in the next Life a clear vision of the same Mysteries, by vertue of the Blessed Sa­crament, received here on Earth.

This our purchase of Heaven after this life, was notably figured to us by Mount Horeb, where the poor persecu­ted Elias arrived at last by the refresh­ment he received from a small cake, and a pot of water brought by an Angel, while he lay sleeping under a Juniper tree, 3. Reg. 19. 6. This travel of Elias even to Mount Horeb, may signify the progress we are to make by holy de­sires and good works, even to the top of Christian Perfection. But in this pilgrimage our true bread and sustenance is the Body of our Saviour, given us by [Page 200] his Angels, that is, by his Priests. And the dew of Gods Grace, is that which is signify'd by the pot of water given to Elias with his cake.