Of the Holy ORNAMENTS AND CEREMONIES Which the Church useth at MASS.
Of the Holy Altar, and what it signifies.
TO begin with the holy Altar, where the Victim for the Sacrifice of Redemption of all the World is offer'd: It signifies Mount Calvary, whereon Jesus Christ (the only Son of God, and second Person of the holy Trinity, our only Saviour) was Crucified upon a reproachful Cross. Which very word of Altar, we also find to have relation unto Sacrifice, which must necessarily be offer'd to God in that Church where his true Faith is profess'd. And therefore this name of Altar is mention'd [Page 2]by S. Paul, Heb. 13.10. We have an Altar whereof they have not power to eat, who serve the Tabernacle. And 1 Cor. 9.13. and S. Mar. 5.24. All which is a warrant abundantly sufficient for us to use this Name of Altar. Which also represents the Table whereon our Redeemer did Celebrate his Last Supper, with his Disciples, the night before his bitter Death and Passion.
Of the Altar-Cloaths.
THe Linnen for the Altar, or the Altar-cloaths, are to be very pure and white; they representing the purity of our blessed Saviour's Humanity, free from all stain of Sin, or disorder'd Passion. That Linnen is also to be bless'd, to signifie the great Sanctity of the Life of Jesus Christ; which we must endeavour, the best we can, to imitate.
Of the lighted Candles on the Altar.
THe lighted Candles upon he Altar, admonish us, (according to S. Luke,) to be ready, in imitation [Page 3]of the wise Virgins, with the Oyl of Good works in our Lamps, of True Faith, and to expect at the pronouncing these sacred and operative words of Consecration, the real and true substantial presence of that our Divine and Heavenly Spouse;Mat. 5.16 who requires the light of our Good Works so to shine before Men, as thereby they may be moved to glorifie the Father who is in Heaven.
The two Candles signifie the two Testaments of holy Scripture; the Old and New. They also signifie the light of Faith, revealed to the Jew and Gentile. And they advertise us of the great splendour, both of Faith, of Good Life, and Works, requir'd in the Celebrating of so high and dreadful a Mystery.
Of the Cross and Crucifix.
THe Cross, or Crucifix, is the principal Ornament upon the Altar, which ought never to be wanting at the Celebration of the Mass. It betokens our Blessed Redeemer's [Page 4]Victory over Death, and is placed at the midst of the Altar, most in view; to represent to our mind the Death and Passion of Jesus Christ, which is there chiefly to be confider'd, and piously meditated in that holy Sacrifice.
Of the Chalice.
THe Chalice doth represent the Cup, wherein our B. Saviour did Consecrate his most precious Blood. Mat. 26. And it puts us in mind of his Sacred Passion; our B. Saviour himself so calling it: The Chalice of his Passion.
Of the Patten.
THe Patten serves for the use of the Consecrated Body of our Lord; as the Chalice doth for his most precious Blood. And as it covers the top of the Chalice, it represents the stone which was roll'd against the door of the holy Sepulchre, Mark 15.
Of the Corporal.
THe white Linnen Corporal, upon which is Consecrated the most precious Body and Blood of our Lord Jesus Christ, doth represent to us that white and pure Syndon wherein Joseph of Arimathea involved his most sacred Corps before it was bury'd. The clean and bright purity whereof, doth aptly admonish all such, as by the holy Communion, receive, and harbour within their Breasts, this sacred, and most precious Body of Jesus Christ, to be chaste and clean, both of Body and Soul, and endu'd with true purity of intention.
Of the Vail.
THe Vail doth cover both Patten and Chalice all round about: and it represents to us the Handkerchief wherewith our Saviours most Divine Head was covered when he was laid in the Sepulchre: whereof mention is made, John 20. S. Peter having discover'd it in the [Page 6]Sepulchre: And he there beheld the Linnen lying apart, and the Handkerchief which had been wrapp'd about his head.
Of the several colours which the Church useth for Ornament; and the meaning of them.
THe Prophet Ezekiel in his 6th. chap. speaking of the splendour of the Church, seems to place a great part of her glory in the various colours of her beautiful Robes. Which variety of mystical colours, simbolizing with the several virtues of the glorious Saints, doth greatly adorn, and beautify this holy Spouse; and is to us a motive, and great encouragement to imitate those holy virtues, which by these various colours used in the Church, are so fitly propos'd to our view.
Nor was it without great reason, that God in the old Law appointed those four different colours for the Priests and Churches Ornaments, which were; the colour bissmus, [Page 7]that is, a yellow colour like to that of raw Silk. The second was purpureus; the Purple colour. The third was byacinthinus; that is a violet red blew, or violet purple. The fourth was coccineus; that is, a Scarlet or Crimson colour. And as these different colours had their several mystical meaning for the Peoples instruction; so I doubt not but the impartial Reader will confess, no less to be contain'd in the meaning of these colours which the Church, (inspired by the Holy Ghost,) hath appointed to be us'd in the Law of Grace, for the Ornament of Christ's Holy Church, and for the Priests Vestments belonging to the same: as by this brief Declaration it will appear.
What the White Colour used by the Church, means.
THe white colour is used upon the Feasts of Angels. Confessors, and Virgins. To represent to us the imitation of their holy Chastity and Saintly Purity. As also upon the solemn Feasts of the Nativity [Page 8]of our Lord and Saviour, upon the Resurrection, Ascension, Corpus Christi, and other the chiefest Feasts of the greated Mysteries of our Faith; which are to be celebrated in the white colour of symbolizing Joy: as testifie our Saviours glorious spendor at his Transfiguration: the two Angels in white, who denounced his Resurrection: and the joyful white of his Saints in Heaven, Apoc. 3.4. and Apoc. cap. 4. vers. 4.
What is signified by the Red Colour.
REd is the scarlet dye of our Blessed Saviour's Passion, and is the proper colour for the Churches Ornaments upon the Feasts of the holy Cross, of the Apostles, and blessed Martyrs; to shew that their glorious passage from this valley of misery to Eternal Joy, was through the Red Sea of many Tribulations, and that their Glory was purchas'd with the price of their own dear blood. They dyed their Robes in the blood of the Lamb. Apoc. 7.
What is signified by the Green Colour.
THe Green colour is used in the Church, from the Octave of the Epiphanie, till Septuagesima: and from the Octave of Pentecost, till Advent exclusively: containing the greatest part of the whole year, and is to be industriously imploy'd for our purchasing Heaven, which is to be got by vigorous force, well represented by this colour, the Hieroglifick of Youth and consequently betokening this couragious and vigorous strength in virtuous Exercises, whereby that Coelestial City is to be conquered.
What the Violet Colour means.
THe Violet colour, is a kind of blew, and resembles the colour of the Sky of Heaven; which we must know to be fast shut against all sinners, who by their true repentance shall not amend. And therefore this colour is us'd in the [Page 10]Church, all Lent, and Advent, the proper times allotted for the practise of the worthy fruits of holy Penance, and satisfaction for our sins; the only unhappy Bar of the Gate of Heaven against our Souls.
What the Black Colour means.
BLack is the Mourning Standard of the Church, display'd upon her Altars, and other Ornaments in the mournful times wherein we celebrate the Death and Passion of our Loving Lord, and Divine Redeemer Jesus Christ. It is used also at the Office of the Dead; thereby to testify as well a civil respect from Nature for the present separation from our Friends; as to stir also up, and move in us thereby a true compassion of their Souls temporal great pain in Purgatory, for whose speedy relief we ought most heartily to pray.
Having briefly here spoke of the quality, and colours of the chief Ornaments belonging to the Altar; I will with like brevity treat also about the Vestments and Attire belonging [Page 11]to the Priest for Celebration of the holy Sacrifice of the Mass, that high Function and supremest Divine Homage which can be done to God by any Creature.
And therefore those Ornaments, if not very rich, at least ought to be comely and very deceat, as well in regard of that great Reverence which is most due to those Sacred Mysteries; as also that those Divine actions should be had in greater veneration; and thereby more movingly represent to us Christs bitter Death and Passon; as I shall hereby declare by the meaning of those several Ornaments: observing first the great Antiquity and use of those Holy Ornaments; which well appears in England by that of S. Gregory the Great, who, above a thousand years ago, did send into our Countrey, Vessels for the Altar, Relicks, Books, and Ornaments for the Priests and Clerks; as both S. Bede, and most Hystorians do declare.
The meaning of the Sacred Ornaments which the Priest doth wear in Celebrating the Holy Mass.
What the Amice, or first Ornament the Priest puts on when he goes to celebrate, doth mean.
THe AMICE which the Priest puts over his head, doth signifie the Humanity of our Lord Jesus Christ, under which lay hid and cover'd his most Sacred Divinity. 2. It signifies the Linnen Napkin wherewith this our merciful Redeemer was blind-folded, and after struck upon the Face by those sacriligeous Jews, then saying to him, Prophesy to us, Christ, who is he that struck thee? Mat. 26. By which outragious injury, suffer'd for our sakes, he purchas'd Grace, enabling us to behold him face to face, in Eternal Glory.
In putting it on, he saith, put on, O Lord, the Helmet of Salvation upon my head, that I may overcome all diabolical temptations. Amen.
Of the ALBE.
THe Albe, or long white Garment, doth signifie the Robe of Innocency, given us in the Sacrament of Baptism: It represents also the white Garment which Herod put upon our Saviour, reputing him as an Ideot, when,Luke 22. with mockery and derision he sent him back to Pilate.
The Priest putting it on, saith, Make me white O Lord, and cleanse my heart; that being whit'ned in the Blood of the Lamb, I may enjoy Eternal Gladness. Amen.
Of the Girdle.
THe Girdle which the Priest puts about him, doth signify the Cord wherewith our Saviour was bound to the Pillar, when the cruel Souldiers scourch'd him. The two ends of the Girdle turn'd up; the one on the right side, and the [Page 14]other on the left, do signifie the two means to conserve our Chastity; which are Fasting and Prayer, whereby we subdue the Flesh, and strengthen the Spirit, The Priest when he putteth the Girdle about him, saith, Gird me O Lord, with the Girdle of Pu [...]i [...]y, and quench in my Loyns the humour of Lust, that there may remain in me the virtue of Continency and Chastity. Amen.
Of the Maniple.
THe Maniple represents to us the Cords which bound our Saviour's hands and arms when he was dragg'd from place to place, and from one Judge to on other. It is put on the left Arm (which is nearest to the heart) to declare with what love and affection he endur'd all these outragious injuries to expiate our sins.
When the Priest putteth the Maniple upon his Arm, he saith, Vouchsafe me, O Lord, so to bear the Maniple of weeping and sorrow, that I may receive the reward of my labour with Exultation. Amen.
Which Prayer also alludes to the antient devouter times, which us'd this Maniple as a Linnen cloath or Handkerchief to wipe their tears, which their fervent Piety made often to run in abundance from their eyes.
Of the Stole.
THe Stole, which the Priest putteth about his Neck, doth signifie the Yoak of Obedience, even unto death upon the Cross; whereunto our Lord Jesus submitted himself for our Redemption. The Priest kisseth the Cross which is upon the middle of it when he putteth it on; to shew his chearful willingness to bear the sweet Yoak of Christ's Cross with all patience in tribulation. He puts the two ends overthwart his Breast in form of a Cross, representing (saith S. Bonaventure,) the Passion of Jesus Christ, which the Priest ought to have most seriously fixed in his heart.
The Stole also doth properly signifie that long Rope about our Saviours Neck, whereby those Barbarous [Page 16]Executioners dragg'd him, charg'd with the heavy Cross upon his Neck and Bloody Shoulders. The two Crosses at the ends of the Stole, hanging on either side of the Priest, do signifie the Crosses whereon the Two Theeves were Crucified by him, one on the right hand, and the other on the left; and the Cross in the middle, represents that whereon himself was Crucified, in the middle betwixt them both.
The Priest in putting on the Stole, saith, Render me, O Lord, the Stole of immortality, which I have lost by the prevarication of my first Parents, that, though I approach unworthily to thy holy Mysteries, yet may I desire joys everlasting. Amen.
Of the Vestment.
THe Vestment, represents that Purple Garment wherewith the Jews did cloath our Lord and Saviour, after that his most tender Body was all in gory Blood, with those cruel stripes; and in scornful mockery expos'd him to the Peoples view, with a Reed in his hand, [Page 17]and a Crown of Thorns on his Head, saying,John 19. Ecce Homo. Behold the Man.
This Vestment consists of two parts, which signifie the two-fold Charity; the one towards God, (which is the larger) the other towards our Neighbour;Deut. 6. we being commanded to love God above all things, and our Neighbour as our selves. The great Cross upon the back of the Vestment, is to put us in mind of our Divine Redeemer as he went forth of Jerusalem, carrying his heavy Cross upon his wounded Shoulders. Finally, the Priest, when he puts on the Vestment, saith, Lord, who assurest us that thy Yoke is sweet, and thy Burthen light, vouchsafe that I may so wear it, that thereby I may obtain thy boly Grace. Amen.
What the Priest thus attired, doth represent to us.
THe Priest coming forth to the Sacrifice thus attir'd with these holy. Ornaments, doth represent [Page 18]our blessed Saviour led forth thro the streets of Jerusalem, to his bitter Death and Passion. And by the Altar is signified, Mount Calvary, upon which he was Crucified for our Redemption.
And it is worthy to be here noted, that who mock and scorn both at these holy Ornaments, as likewise at the Priest for wearing them, do rightly resemble the spiteful Jews, who most blasphemously mock'd and scorn'd our Saviour Jesus Christ himself, in the Purple Robe and Thorny Crown, which they had put upon him for that end.
What is represented by the Clerk carrying the Book before the Priest.
THe Clark carrying the Book before the Priest, doth represent the Angel Gabriel who brought the good tidings of our Saviour becoming incarnate for our Salvation; which is a high Office, and ought to be used by the Clark with all devout Piety and Reverence. And, [Page 19] would Christians but consider the [...]onour and infinite great spiritual gains which are to be got by those who have the happiness to serve their Sovereign Lord with due Re [...]erence and Devotion in that near approaching Office: they would not permit, nor make it, (as they do) their Lackeys imployment, nor would they suffer their Servant to deprive them of that honour, whereof the greatest Mortal Prince is far unworthy.
Wherefore the Missal is laid first on the right side of the Altar.
THe Clark carrieth the Book to the right end of the Altar, where he layeth it down shut, to be opened afterwards by the Priest himself. Hereby to signifie to us how the holy Gospel was first manifest to the Jews, as is testified, Acts 13. To you it behoved us first to to speak the Word of God.
Wherefore the Book is shut when it is laid upon the Altar.
THe Book is shut, to shew that all things were closed under dark shadows and figures, until the coming of Jesus Christ, who revealed the Mys [...]eries of our holy Faith to the Apostles. And so ought the Priest to Preach, to Teach, and to lay open the Word of God and the holy Scripture to the People; as his there laying open the Book doth signifie.
THe Priest in this sort adorned, and accompanied with the Clark to assist him, having placed the Chalice upon the Altar, and opened the Book, descends to the lowest step; where, in imitation of the humble Publican, he profoundly boweth himself to the Crucifix, saying,Luke 18. (at least in his heart) God be merciful to me a Sinner. And then with all fervent Devotion, and true [Page 21]Reverence, he beginneth the most holy Sacrifice of the Mass, in which [...]esus Christ, true God and Man, [...]s really offered; the memory of his Death and Passion is renew'd; his Sacred Merits are thereby apply'd in remission of our Sins; our Souls are replenished with many heavenly Benedictions; and therein is given unto us the happy pledge of Future and Eternal Glory.
And the faithful Christian assisting devoutly at this Holy Sacrifice, doth offer, together with the Priest, the self-same Victim in expiation for his Sins, which was offered upon the Cross for the Redemption of all the World, it being the self-same Price and Satisfaction of Application upon the Altar, as it was of Redemption upon the Cross. And it is that clean and pure Sacrifice foretold and promis'd also b the Prophet Malacky to be continually,Mal. c. 1. and in all places offered in his Name.
All which seriously considered, Oh! with what Affection, Reverence, Purity and Devotion ought [Page 22]we to assist at this Divine Sacrifice: so venerable unto Angels, as may greatly confound our Impiety, and little true respect we bear to those dreadful Mysteries: at which, Oh! how usually do careless Christians (to their great reproach,) assist with less respect and Reverence, than they durst appear in a Princes Chamber.