1. Of the use of hearing Masse .

Q. WHen ought we to hear Masse ?

A. On all Sundays and Holy days by precept of the Church , for as our St. Bernardine sayes , we ought on such days to persist in prayer , either mental or vocal , and we cannot do it better than in the Masse , which he proves by the precept of Sanctifying the Sabbath , and by the precept of worshipping and honouring God ; for no Christians ought to content themselves , in only abstaining from servile works , which is the Negative part of the precept , but the Affirmative part carries with it another obligation ; for it ordains the Sanctification of the Sunday which is Holy , and with sanctity of prayer and praise to be observed ; whence St. Gregory sayes , we ought to rest from all earthly labour , and insist in prayer , that if we have negligently spent the Six days , it may be expiated by prayer on the Sunday . St. Clement avers , that we can have no excuse before God , if we do not come on Sundays to hear Sermons , Sacrifice of the Masse , and Communion . And the Counsel of Forejuliense sayes , that we ought first to abstain from all Sin , and from all Terrene work , and to give our selves to nothing but prayer , and have recourse to the Church with great Devotion of mind , with charity and love ; to bless God the Father , and with all our hearts to praise him : whence the Church willing to provide for the good of Souls , hath determined this Act of hearing Masse , as being most proper for such days , and most profitable for our Souls ; for we can do nothing more pleasing to God , nor wherein God is more delighted , and our prayers more assuredly heard .

Q. Is it good to hear Masse daily ?

A. Yes surely , for it is a manifest sign of great indevotion to do only those things which are commanded , precepts indeed were made to prevent Sin , and may be performed out of a servile fear ; but good Christians must observe them out of a filial fear , which is an effect of love . The Child who only fears the Rod , is seldome pleasing to his Parents , at least deserves not their love ; and not to hear Masse but on days of Obligation , argues great defect of the love of God , and want of true Devotion .

Moreover , if we did reflect on the good we lose in not hearing Masse , or on our spiritual necessities , we would be at least as careful and solicitous to crave help in them , as in our corporal necessities ; nay of superfluities . If we feel any Ach , Dolour , Infirmity or Sickness , we are careful to have Plaisters , Purgations , Section of veins , or whatever remedy is requisite ; no labour , no industry , no diligence is spared , no procrastination or delay is grateful ; and is not our Soul ( which is infinitely more to be esteemed ) in need of help at all times , not only on Sundays and Holy days , but in each day of the week . For though they were Saints , yet they have an Emulation of greater vertue , and progress in perfection . But alas we are sinners and feel the burthen of our Sins ; our Souls are sick and infirm through the Corruption of out Nature , not only prone to sin , but are actually infected therewith , none are without sin , and consequently we stand in need of help daily and hourly ; have we not then great reason to go more frequently to this health-giving Sacrifice , whereby as is said before , we may be purged , cleansed and spiritually cured .

Again , if there were great Treasures and Riches to be had in any place for all those who should come and take them , would any forbear to run to that place ? sure they would make no delays , spare no labour , take no rest , nothing could hinder them . Now in the Masse there is a Treasure of spiritual Riches , or Heavenly Benedictions and Celestial gifts , more to be valued than the whole World , and all its Gold and Silver ; what stupidity then is it to neglect , what we may so easily by the mercy of God obtain ?

In fine , do we not daily want mercy and grace , or the encrease thereof ? let us hear Masse daily , both are there to be had : are we grateful to God ? as we receive benefits daily , so let us thank God daily , and we cannot do it in a better place . Do we want any thing either in Spirit or in body ? the Masse is the sure means to obtain it ; our wants are quotidian , it is convenient to seek a quotidian help and remedy .

Although our Holy Mother the Church doth not command it , yet she plainly and piously invites us thereto , ordaining that Masse should be said daily , that all good Christians might be present thereat , and praise God with the Priests , the Church doors are open , the Priests attend you at the appointed hour , the Bells ring to awaken and call us thereto ; Honorius well said , the Church reiterates the Sacrament or Sacrifice daily , that those who labour in the Vineyard may be refreshed daily .

The Holy Council of Trent , Sess. 13. cap. 2. sayes , before Christ was to depart out of this World to his Father , he made this Supper , wherein he poured forth the Riches of his Divine love towards us ; which St. Bernard termeth love of loves , love which is truly love , love drawing love , love exceeding all love ; and our St. Bernardine , Furnace of love ; and in another place he cries out , O how viscerous is the charity of Christ ? O ardent love of his heart ! O admirable immensitie of so great love ! O incomprehensible latitude of so great a favour : he would be inflamed with so great ardour of love towards our littleness , as to bestow on us so abundantly his flesh for meat ; and his blood for drink , as if it did not suffice our amorous Jesus , for the shewing of his inebrited love , that he did once really shed his sacred blood on the Cross , unless he should pour it out for us in the Sacrament . Now I believe there is no good Christian so tepid and cold , but would with all his heart , he had been present there ; and doth not our faith teach us that the Masse is the same with Christ's Supper , which Christ himself continues in the Church , and so will do to the end of the World ; he himself is present , he himself is the principal cause of the Holy action , and here he gives the same , which he gave then : there is no difference but in the visibility of the one , and the invisibility in the other ; Faith which ought to command and rule both sense and reason , tells us it is so . Good God! how is it possible that any Christian can neglect to correspond in some way to this great love , which is actually every where offered and presented unto us in the Sacrifice of the Masse ? he comes daily to seek us , and shall we think much to go to him daily ?

Q. My Soul is much comforted in what you have said , and I will endeavour to apply my mind to this consideration henceforward ; but if you please have we no other cause of Devotion ?

A. We read in the Evangelists , that many Women did follow Jesus to see his passion , and all his acquaintance stood by his Mother and two Maryes , and St. John , out of their tender love to their Master ; Our Faith also teaches that this Holy Sacrifice is a renewing of Christ's passion in our memory ; nay , ( as hath been said before ) it is the same with the Sacrifice of the Cross , and is made in the remembrance of Christ's death and passion ; shall then our senses be more prevalent than our understanding enlightned by Faith , which teaches us that the Masse is a continuation of the same passion unto the end of the World ; wherefore it becomes us to hear Masse in the same manner as if we were present at the Cross , and beholding our Saviour suffering thereon , the rather because thereby the effects of the passion are applyed to us .

I will end this Subject with an example of St. William , sometimes Bishop of Burgos , who being present at Masse , was so devout , that Tears did flow from his eyes , as waters from Fountains ; and being asked the reason thereof , he answered , because when I think that Jesus Christ Sacrifices himself every day ; I have no less Dolour or Sorrow then if I did see him immolated on Mount Calvary : certainly on this consideration any devout heart would have a feeling of Christ's passion , which is lively represented in all the Rites and Ceremonies of the Masse , as in the second part will more amply appear .

Q. What other Consideration will you give me ?

A. All Histories do testifie the great Devotion of the primitive times , how fervent the Christians were to Communicate daily , and consequently to hear Masse ; and when they could not , they carried the blessed Sacrament to their houles , and this principally in time of persecution . St. Chrysostome gives the reason , for saith he , Devout Souls do return from this Table ( that is from the Sacrifice of the Masse ) as it were breathing fire , become terrible to the Devils . And St. Cyprian , he cannot be prepared for Martyrdom , who is not armed by the Church : The mind fails which is not raised up and inflamed by receiving the Eucharist ; those therefore who are in places of persecution , ought more frequently to receive the holy Sacrament , and at least hear Masse daily , that so they may be prepared against their Enemies , and be the better disposed to suffer for Christ .

Q. Have you no examples for this hearing of Masse daily ?

A. St. Augustine testifies , that his Mother did hear Masse daily . Our St. Anselm when through old age he could not say Masse , daily heard it . St. Thomas of Aquin knowing the vertue thereof , was wont even in his deepest studies to say Masse , and to hear another , and oftentimes did serve thereat . And St. Wenesellaus , Duke or King of Poland , on whose day I write this , did every day hear Masse , and many times did serve the Priest therein . But what do I go to forreign examples , our King Henry the Third was so devout in this kind , that Fox sayes of him , that he spent his days in hearing of Masse . And Bishop Smith in his Flores cites many Authours , affirming that he was wont to hear Three high Masses every day . The answer that he made to King Lewis is remarkable , for when the Holy King said that he ought not to apply himself alwayes to hearing of Masses , but sometimes to hear Sermons : he answered , that he had rather see a friend oftentimes , then hear another speak of him . The same St. Lewis affirmed , that Psalms and Masse would deliver from all dangers and shame ; to this we may add the great Devotion of King Alfred , who notwithstanding that his Enemies approached , yet being at Masse he would not depart until the Masse was ended : and thereby , as it is believed he gained a signal Victory .

But what do I stand to relate such examples known to all who read the lives of Saints , scarce any Saint or Devout persons have been defective in this kind of Exercise ; and such is the practise of almost all Catholick Countries , where not only the Masters and Mistresses with their Children ; but servants , also labourers and Travellers for the most part do hear Masse every day . Memorable is the example of blessed Raymond a Dominican Fryar , who was wont to say , I cannot rejoyce or take comfort that day wherein I am forced not to say Masse ; Devout persons will find the same effect in their Souls , if at any time they be barred or hindred from hearing Masse . Imitable is the example of St. Elzear Count of Arian in France , who amongst other of his precepts given to his Family , in the first place saith , I command that all those of my Family be present every day at the Holy Sacrifice of the Masse ; for as long as God is served by me , I fear not , that any thing will be wanting to me . The like care we may read in the life of that famous D'Rentes , and what is more , the Catholick Commanders even in the Field , are careful that their Souldiers hear Masse daily .

2. Of the manner how to hear Masse .

Q. What reverence is to be used at Masse ?

A. St. Chrysostome complains , that some are so unadvised and foolish , and dissolute , that not only in the time of Masse , they stand and talk . I fear some will plead prescription thereby , and so defend their standing and talking there , marking or noting others , and going up and down , and trifling most part of the time , if not worse ; some there be that for shame sake , with some difficulty kneel , at least with one knee at the Elevation , and that scarce done , will rise up again ; The plea is strong , and too much accustomed in many places . But the Holy Fathers in condemning these abuses as vitious , and detestable amongst Christians , do highly commend due Reverence to the Holy Sacrifice .

I cannot say , but the Devotion of good Christians in this behalf is more solid , and grounded upon better motives ; yet according to the exteriour , we come short of the fervour used by the Jews and Infidels : for if we remember , in the old Testament , we shall find that the Israelites did exceed us in exteriour Devotion , Reverence and Worship during the time of their Sacrifices , which nevertheless were but figures of this Sacrifice . And in a book of the Ottaman Empire set out not long ago , we read , that the Turks in their prayers , do perform that action with very much Reverence and Devotion , and hold that they ought to be so intent , and freed in their thoughts , on this Religious act towards God ; that no business of the World , though the execution of the Sultan's decree , should at the same time be commanded ; or fire should burst forth in the very Chamber where they remain ; or an armed Enemie within their Gates or Camp ; ought not to be diverted , or break off abruptly their prayers ; to extinguish or oppose themselves against their inevitable destruction ; It is much that Infidels should be possessed with such excessive awe and fear of the divine Majesty in the time of their prayers . And we Christians be so easily distracted in time of so great a Sacrifice , and upon slight occasions with-draw our selves from it , to the great distraction and dis-edification of oothers .

It is reported that the Aethiopians , although aged , do never sit in the Church , but out of Reverence alwayes kneel , or stand leaning on their Staves . Memorable is the example of the Emperour Theodosius , who would never enter into the Church to hear Masse with his Arms or Crown , but left them at the door ; alleaging that such Reverence ought to be given to such places , wherein the divine Majesty of God did more especially shine . St. Martin did behave himself in the Church with so great Reverence and Devotion , that he was never seen to sit there , but alwayes to kneel or stand with trembling and pale fear , being demanded the cause thereof , he answered , shall I not fear and tremble , knowing that I stand before God . St. Gregory Nazianzen relates of his Mother , that her veneration to the Churches was so great , that her voice was never heard therein ; but in silence she honoured the Holy Mysteries , and that she never turned her back to the Altar , nor ever spit in those divine places .

Q. What say the Holy Fathers of this ?

A. I will only cite some few , devout St. Bernardine first occurs , who in one of his Sermons sayes , Let our entry into the Churches be humble and devout , let our abode in them , be quiet and acceptable before God , pleasing to the beholders , which may not only edifie the standers by , but also encourage them ; let us attend in those places to the sacred Solemnities with intent affections , and insist in devout prayers ; let all vain things cease , much more filthy and prophane ; a way with all talk and confabulations . Woe , woe to the impudence of men , for they are confounded with greater shame before men , than before God ; for we are bold to do many things in the sight of God , which we would be ashamed to do before men . This he learned of his and our Seraphical Father St. Francis , whose words are , It is a great misery and miserable infirmity , that we should regard any thing in this World , when we have God so present . The whole man may dread , the World tremble , and Heaven rejoyce , when Christ the Son of the living God is on the Altar in the hands of the Priest ; O admirable altitude ! O stupendious favour ! O humble sublinity , the Lord our God , and the Son of God so humbles himself , that for our Salvation , he hides himself under the little form of Bread : Behold O Brethren God's Humility , and pour forth your hearts before him , and be ye humbled , that so you may be exalted by him .

It is a Rule which amongst others St. Augustine gives , Nothing at all ought to be done in the Oratory , Chappel or Church , besides the Worship of prayer or singing , that our works and mind continually employed may be agreeable to the name of Oratories or place of prayer .

I will conclude with the words of St. Nilus , who with St. James the Apostle in his Liturgie , and St. Chrysostome very frequently , St. Ambrose and St. Cyril affirms that the Angels are there present with fear and trembling ; he concludes , I write these things that understanding of what dread the Divine Majesty is : ye do not remisly neglect the fear of our Lord , nor permit any others to talk or mutter , in the time of the Oblation , that is the Masse , nor rashly harken or be moved from becoming gravity , or to go up and down with idle and divided divagations .

Of Intention .

Q. Is it necessary to have an intention to hear Masse ?

A. There are some who go to hear Masse following their fancies , with little or nothing of a rational action , for they little consider , why , wherefore , or for what end they come to Masse : but do as they see others do , or like sheep one follows the other ; or out of Custome , no way reflecting on the spiritual operation , necessary to such spiritual and supernatural mysteries . Whereas man who is rational , ought to work rationally with reason and prudence ; and first propound the true end of what he is to do , directing his intentions thereto , and then to consider proportionate means to attain that end , and accordingly to frame his actions . The first thing therefore required is intention , from whence all humane actions have their value or worth , or the contrary .

The intention therefore leads and governs the mind and understanding , whence St. Anthony of Padua said well , The intention illuminates the knowledge of good works , low and mean works done in spirit and right intention , become valuable and meritorious ; but the best works lose their value and esteem , where just and good intentions are wanting : would we have God to receive that which we do not offer : or can we expect to obtain what we never intended to ask ? such prayers are rather babling , and at the best are but abusively called prayers : and therefore it is no wonder , if they be ineffectual ; for surely God is not vocis sed cordis auditor . It is the devotion and Intention of the Heart , which makes our prayer pleasing to God , and profitable to our Souls .

Mellifluous , St. Bernard will give us a notable pattern to this our purpose , saying , Come Intentions , Cogitations , Wills and Affections , all my interiour parts ; let us ascend to the Mountain , ( That is to the Masse , or to the Church ) where our Lord sees , and is seen : yee cares , Solicitudes , Anxieties , Dolours , Services , expect me here ( that is at the door of the Church ) with the Ass my body , whilst I with the Boy , that is , with reason and understanding , hastning thither , after we have Adored we may return unto you , for we will return : and alas , how quickly shall we return . When we go to Masse , we ought to lay aside all other thoughts , and bend all our intentions to what we are then to do .

Q. How many wayes may one make his Intentions ?

A. The intention may have influence upon our actions actually , virtually , or habitually . Then our intentions are actual , when by an application of the mind , we actually intend such or such an end of our actions . Then virtually , when having made first an actual intention , we do such or such actions in conformity , or in vertue of such a precedent actual intention . Then habitually , when being accustomed to such and such actions , which import such or such intentions , we do them without reflection on them . For example , when I actually intend to go or hear Masse , then my intention is actual ; as likewise to hear it for such and such ends , or for remission of my Sins , for to obtain grace and such like . And when I do what becomes a Christian by vertue of my precedent intention there is a virtual influence on what , I do , although I do not reflect upon any such intention . An example of the third , may be of him who is accustomed to give Alms , not considering actually what he doth at the present ; who nevertheless would not give it but for God ; such a one may be said to have a habitual intention .

The first , to wit actual intention , as it importeth a continual intention to the end , is proper only to the perfect , and such who have obtained that special grace of God , who by a perfect abstraction from all earthly things , are absorpt in God : nevertheless , by diligence , we may at least frequently renew those actual intentions , provided that it be not done with anxiety or trouble of mind , to the hindrance of the action we are to do .

The second , that is , virtual intention suffices to make our actions pleasing and acceptable to God , meritorious and profitable to our Souls , and in this none can pretend difficulty ; for what is more easie then to make some actual intention , either before they go from their Houses , or when they are in the Church , or at the beginning of the Masse to hear it for such ends as they shall propound to themselves , so to prepare themselves for so Holy an action ; now the intention so made virtually , accompanies the whole action ; and unless some contrary intentions intervene , makes the whole action vertuous and meritorious in such sort , that although we have many distractions , coldness of Devotion , want of fervour or such like , the action so done loses not its merit or effect .

The third , that is habitual intention , is or ought to be common to all Christians , who in vertue of their Baptism and Faith , may be said to intend all that becomes a Christian ; and in doing such things may be said to have an habitual intention , which all have in some degree , who do not their actions for some other end , as for humane praise or glory , or such like . In so doing they do a work which is good in it self , if not vitiated otherwise , though I cannot say vertuous , as they are done by them , yet the action of hearing Masse may be profitable , if not for their own sakes , by the prayers and merits of others , especially by the prayers which the priest hath in particular for all there present , as in place convenient shall be declared , and also offers the Holy Sacrifice for them .

Of Attention .

Q. What difference do you make between Intention and Attention ?

A. Intention as I said before , is to the end . Attention is to the action we are to do for that end : or Intention may be said to be an interiour or mental consideration of the object ; and Attention the application of the faculties of the Soul and Body to the mysteries therein represented , or rather to the performance of the act intended ; so that we may well say , Attention is but a continual effect of our Intentions .

Q. What necessity is there of Attention ?

A. The wise man gives us this Counsel : Before prayer prepare thy Soul , to wit with good intentions and desires , and be not as a man that tempts God . He tempts God , who when he prayes , or does a work that is good in it self , attends not to what he does ; as such who speak or make prayer to God , and have their mind on other things . And therefore in another place the same wise man advises us to take heed of our selves , and attend diligently to our hearing , that is , to what we are doing . And Solomon gives this caution , when thou doest sit down to eat with a Prince , attend diligently what things are set before thy face , and set a knife in thy throat ; which in a mystical sense , we may apply to our purpose , for when we come to Masse we come to the Princes Table , where we are to observe , first to consider whose Table it is , and our Faith teaches us , that it is the Table of God , which is full of Majesty and power , in whose presence the Angels do tremble ; it is he who invites us , he honours us with his presence , and the Altar is his Table . Secondly , we may and ought to attend diligently to the things set before us , the actions of the Priests , the Rites , Ceremonies , Mysteries and prayers , which the Church has ordained for the honour of so great a Prince . Thirdly , we ought to have the Sword of Fear alwayes in all our actions , words , gesture , and behaviour ; that we neither think , speak , or do any thing there which beseems not to be done before so great a God .

Q. But how shall we do this ?

A. We read in the lives of the Fathers , a short , but profitable admonition , Ibi Vbi ; there , where : which the holy Arsenius thus interprets ; Let our hearts be there fixed , where are true joyes : let the mind be there , where you are in body , and not the body in the Church , and the mind in the Market-place : It is good to remember where we are , and there fix our minds , that the whole man be there , and not divided . I know many find difficulty herein , but may we not be ashamed to be so attentive , vigilant & respectful to a temporal Prince , and say we cannot do as much to the King of Kings ; we can be Three hours attentive to a Play , or some Poppet shew , or such like , and we cannot attend one half hour to the Heavenly Mysteries ; we can seriously attend to a story , to sports and games whole nights , but to give attentive mind to this sacred Oblation , every little time is too much , &c.

Q. Whence comes so great neglect ?

A. The enemy of man-kind seconds our slackness , seeking by all means to hinder this our attention ; for when he cannot prevail to stay us from Masse , which above all things he hates , he seeks to prevent our inlentions , by employing our minds on other things , or businesses or with company , or sometimes distempers of body or mind : many times conceived or fancied , if not fained ; wherein the Devil hath a Thousand inventions , as one may experience if he would but reflect on them , and by discovery may the better avoid them .

Now in the time of Masse he hath innumerable tricks , to with-draw our attentions , seeking to distract and divert our minds , by suggesting vain and worldly thoughts of Lucre , Gain , Vanity , and anxiety , of charge , or Family , and such like ; and not unfrequently , he makes use of others who are present , to draw them to talk and prattle , or mutter at others ; sometimes causing in them a tediousness or wearisomness in kneeling , or expecting so long time ; and when he cannot do this , he moves them to look up and down and about them , to see and behold what others do , gazing on their actions , behaviour and gesture , yea their Fashions and Apparel ; if they chance to see any devout , or attentive to the Masse , instead of following their example , they censure them of Hypocrisie ; if some do behave themselves unseemly , they take occasion to deride them . Infinite are the wayes which the Devil hath to impede and hinder us , from reaping the fruit and benefit of this Sacrifice ; he chuckles to see the wanton behaviour of some , who imploy the most part of the time in fond love-tricks , or foolish complements .