but were in God's possession Or as St. Hierome sayes to signifie that they were to offer to God a high egregious principal and chief thing which therefore was to be elevated and offered to God in Solemn Rite Now in the Catholick Church this elevation is made for three motives First As it is a circumstance agreeable to the Oblation of the Masse Secondly In as much as it concerns our proper interest in this Sacrifice Thirdly In as much as it is a Representation of Christ's Elevation on the Cross The Consecration being made our Oblation is perfected by this Elevation as a circumstance making it complete St. Bonaventure makes a pious contemplation thereon saying that in the Elevation the Sacred Host is shewed to God the Father to obtain the grace we have lost by our sins as if the Priest should say O Heavenly Father we have sinned and provoked thy wrath but now behold the face of Christ thy Son whom we present to thee and who has provoked thee from anger to mercy and turning to the Angels in the name of all present he sayes O yee Angelical Spirits who are here present be yee witnesses that eternal life is our right and to confirm this we Elevate our priviledge that is Christ who suffered for us 2. Hugo a S. Victore tells us that when we come to Christ's words the Priest lifts on high both that is the Holy Host and Chalice signifying this meat and this drink to be more excellent than all other for it is the most excellent of all Sacraments St. Bonaventure again sayes that the Priest shews it to the People as if he should say ye have formerly seen Bread on the Altar but now after the Consecration behold ye the true body of Christ If God then could so powerfully make such a mutation he is also powerful to change us from sin to grace and afterwards to glory and again O ye faithful Christians rejoyce and behold for this is the celestial gift which our most bountiful King of Heaven has sent us that we may be filled with all grace and benediction and in another place Behold he whom the whole world cannot contain is our captive Durand amongst other reasons gives this that all present may see behold and ask whatsoever is good for their Souls 3. The last thing signified and principally intended in the Elevation is consequent to what hath been said of our Saviours being laid and nailed on the Cross for this Ceremony represents him now elevated on the Cross which made Honorius to say that it was as if Christ were then elevated on the Cross and immolated again St. Bonaventure sayes The Priest elevates the Host as if he should say to sinners or to all Christians Behold the Son of God stretched and elevated on the Gibbet of the Cross Q. Why is the little Bell rung A. To make all present attentive to the Sacred action calling them away from all other cogitations and putting them in mind of their duty to wit that they ought to prostrate and adore and with the eyes of faith behold their Lord and God elevated on the Cross for their Redemption For as St. Bernardine sayes in one of his Sermons When the most Holy Sacrament is elevated in the Masse every one is bound to three things 1. To withdraw his eyes from vain yea from all other things 2. To turn his eyes to the consecrated Host 3. To adhere totally with his whole mind with his whole endeavour by Devotion to Christ in this Holy Sacrament we may also say that it was so ordained that all persons who in great Assemblies could not see the Priest's actions or perhaps were otherwise distracted or detained in their private prayers might know that they are to adore and behold our Saviour thus elevated Q Why are Tapers or Candles then lighted A. These Tapers do fitly represent the interiour Devotion or rather disposition of those who are present for our Holy Mother the Church by them admonisheth us to prepare and dispose our selves with such vertues as are necessary to the worthy receiving of our Saviour now come to us in the holy Eucharist representing unto us Faith by the light Charity by the fire or heat Hope by the flame which ascends on high and to manifest that we are Children of the true light of Christ Jesus The light also is an Emblem of Innocency and purity and therefore intimates that we ought to come to this Sacred mystery in innocency of life and purity of mind that so in spirit and truth we may adore and honour our God whereof these Tapers are external signs Q. Why do many knock their Breasts at the Elevation A. First In conformity to the act of Admiration so when we hear any strange thing men knock their Breasts now here as the Psalmist sayes God has made a memory of his wonderful works our Lord indeed is marvellous in all his works but in none so much as in this wherefore with great Reason we admire his infinite goodness and love whilst he has so humbled himself not only to become Man but also Man's food to make him God and so to exalt him above the Angels 2. It is a natural sign of sorrow and grief as daily experience manifests Since then in the elevation there is presented unto us the most dolorous object to wit Christ suffering on the Cross no marvel that Devout Christians who have a feeling compassion of his dolours should knock their breasts as manifesting their interiour sorrow Lastly many do it upon Reflection that they by their sins have been the cause of Christ's sufferance or on their unworthiness worthiness of so great a good or as our St. Bernardine sayes we knock our breasts at the elevation of Christ's body in which true and entire pennance is declared and in this we imitate the Devout multitude who were present at Christ's passion and when they saw the things that were done they returned knocking their breasts Eusebius Emissenus will teach us to make Three actions in this time of the Elevation 1. By faith to behold honour and admire the Body and Blood of our Lord for we at that time make acts of Faith saying in heart I believe thou art true God and Man since thou hast so declared by thy word and therefore say with the Centurion Indeed thou art the Son of God 2. We ought to exhibit all Honour and Adoration to him who hath so humbled himself in so mean a form to come to us 3. We may admire the great goodness of God in this Sacrament Surely if the people did marvel and glorifie God saying that they never had seen the like we may marvel and glorifie God for the like favour never was seen and greater there cannot be Moreover such ought our affections to be at this time as if we were present at Christ's passion seeing him hanging on the Cross sweetly beholding us from the Throne of his Cross and crying out O all
to the People saluting them with Dominus Vobiscum inviting us to joyn with him therein we may suppose that there is none who comes to Masse but that he desires the Priest should pray for him and the Priest intends to pray for them and therefore is willing to put us in mind that he is now to do it and for this end he turns to us and bids us attend thereto and lest we should mistake he tells us what we are to do with this Oremus Let us pray come and joyn with me that is with the Church in whose name the prayers are made whence we may gather how commendable it is that all there present should in heart and affection joyn their Votes with the Priest in so powerful a Sacrifice done by God's Ministers in the name of the Church which certainly is more Meritorious and more pleasing to God than any private prayers Q. What are those Prayers A. We may consider their Matter Form and end as for the matter St. Paul advises us that first of all things Obsecrations Prayers Postulations and Thanks giving be made for all men which words the Holy Fathers do apply particularly to the Sacrifice of the Masse St. Augustine applyes them to several parts of the Masse as is to be seen in the Rhemish Annotations on this place Others attribute them to the diversity of Prayers which are used in the Church according to the Four sorts of Prayer for the Church in these Prayers sometimes makes Supplication to be delivered from Evils as in time of persecution or other afflictions or Temptations Sometimes prayes for Spiritual gifts and benefits as of Pennance Patience and such like sometimes also makes Postulations for some particular favour as for the Conversion of Sinners or of those who go astray and to give thanks for benefits received As for the form of them whosoeever considers it will admire the oeconomy of God's Church which has so pithily and substantially couched in few words all whatsoever the faithful may ask of God however the prayers are short yet full in substance and Devotion for the true practise of prayer is to have a greater heart than mouth greater Devotion than Tongue and a full Intention rather than multitude of words This doth not derogate in anywise to perseverance in prayer for Christ prayed whole nights and in his Agony as St. Luke sayes he prayed longer although we read but few words where fervent Devotion gives Gale and Grace is Pilot the Soul may lanch forth and fail securely yet sometimes for order and decency in the Church and commodity of others they may and ought to strike fail that is abbreviate their vocal prayer especially if by Office or Ministerial duty it is required for therein they are not to follow their own proper Devotion but exactly follow the Rules and Ordinances of their Superiours or Prelates Moreover the principal thing here intended is to offer Sacrifice to God whence it suffices to the Church in those prayers to express her intentions in few words in order to the application of this or that Masse to such and such ends So that although the prayers be short in words yet virtually they extend themselves to the whole Sacrifice of the Masse having correspondence with the Churches intention and consequently is more efficacious than any other private prayer The chief end of this prayer is to obtain the desired effects by vertue of this Sacrifice which is for the general good of God's Church and for what the Priest or People present do intend by this Masse Q. Why is this called Collect A. These prayers are so called for that the People are collected or gathered together or rather for that they are said over them or for them so collected or assembled Some will have it because the Priest doth collect or gather the prayers vows or desires of all there present uniting them in one with his including in his prayer the Petitions or desires of all St. Bonaventure will give another reason because all who are present may or ought to recollect themselves and unite their intentions with the Priests in that prayer It may also be said that they are called so for that such prayers are collected and gathered by the Church to be said in the Masse and accommodated to the Times Feasts or Subject Now these Prayers or Collects do end either expresly in these words Through our Lord Jesus Christ c. Or with others importing the same So Innocent the Third sayes We end our Collect through the Lord Jesus Christ for we implore the Fathers help and succour for the love of his Son for Christ himself has said Amen Amen I say to you if you ask the Father any thing in my name he will give it you All that we have to do is to joyn our Intentions or offer up our Petitions in union to the Priest's prayers for as Durand notes The Priest alone sayes the prayer whilst those who are present are silent and pray only in Spirit thereby to attend and joyn their hearts that they may justly say Amen The prayer is not private but publick common to all but performed and presented by the Priest who makes it in the Churches name wherefore although People perhaps do not know the words yet they know the end of the prayers and for the most part know the Conclusion and can answer if they attend Amen as well as the learned 11. Of the Epistle Q. What means the Epistle A. The Holy Scripture is not unproperly said to be an Epistle for the Divine Books thereof are as Epistles or missive Letters sent from God as Testimonies of his Sacred Will unto mankind for their Salvation teaching the way to Heaven and how to please and serve his Divine Majesty and after what manner we ought to live and dye In this sense the Church takes the word Epistle here for to this end she ordains some selected parts of the Scripture to be read to the People and was used in primitive times for the instruction of the Cathecumens and newly converted we may also say that it takes the name of Epistle from the custome of reading for the most part out of the Epistles of St. Paul and other Apostles Q. Why is the Epistle read before the Gospel A. The Epistle of the Masse is as I said before as a missive Letter sent from God by the Pen of the Prophets and Apostles to dispose us for the reception of the Gospel The Church in this for our instruction in the Mysteries of our Salvation preceeds according to natures order from less perfect to more perfect as God in the Creation did by degrees create the more imperfect Creatures in order to the perfect knowing of Man and the Old Testament preceded the New whence Walfride sayes that it is so done that the minds of the hearers might go from lesser to greater things and by degrees ascend from lower things to higher or as Cabasilus sayes to
the Church praying for St. Peter and it has been the common custome of the Church even from the Apostles time Pope Pelagius 2. affirms it to be manifest that those are separated and divided from the whole World who through dissention do not remember the Apostolical Bishop in the Mystery that is in the Masse according to the received Custome Alcuinus gives this reason for it to wit that the Vnion of Charity and Faith of the members with the visible head of the visible Church may be presented to God Thirdly For the Bishop of the place if there be any for so St. Paul commands us to remember our Prelates Fourthly For all true believers in general and especially for those who labour for the advancement of the Catholick Faith for all Ecclesiastical Orders and Ministers and Preachers of God's Word For all who labour for the Conversion of Souls for all those who out of their liberality and charity do contribute to the maintenance of the Clergy and Mission and principally for the Conversion of our Countrey Q. Does he not pray for the King A. He may and ought to pray for the Emperours Kings Princes or States under whose Dominion he lives So St. Paul bids us to pray for all Men for Kings and all that are in preeminence yea although they be not true Members of the Church for there were no Christian Kings in St. Paul's time St. Chrysostome gives reasons in the First to follow Christ's command pray for them that persecute you Secondly That such Princes may become more favourable to Catholicks Thirdly That God would direct them in their Government that in Peace and Justice they may rule their Subjects Our Saviour commends this manner of praying by the prayer which a little before his passion he made Jesus lifting up his eyes to Heaven said Father glorifie thy Son that thy Son may glorifie thee that is that his passion might take effect for the Redemption of mankind and be made glorious before the whole World which would redound to the glory of God the Father Secondly He prayes for his Apostles and Disciples saying Holy Father keep them in my name that is conserve them in Faith Grace and Concord by thy omnipotent Power and Wisdome that they may be consenting in one Will and Spirit and Union of charity He prayes also that his Father would preserve them from all evil that is from Sin or what might draw to Sin from the Assaults and Temptations of the Devil and from all their Enemies both Spiritual and Temporal Then continuing his Prayer he said Holy Father Sanctifie them in truth that is Sanctifie and make them holy in their Dignity and calling to the Ministery of the Word according to truth and verity Thirdly He said and not only for them do I pray but also or those who by their word shall believe in me that they be all one in the Union of Faith and Charity agreeing in one Church and making one Flock or united as Members of the same Body in Christ Jesus Loe here Christ going to his passion prayes for the whole Church for the Prelates and Pastours thereof and generally for all Believers as here in imitation of Him the Priest does And it is our duty to pray for all here specified for we ought to pray for the Church which uncessantly prayes for us we ought also to pray for our Pastours who are vigilant over us duty requires it at all times and particularly in this palce our holy Mother the Church challenges it We are also to pray for our King according to that of Esdras let us offer Oblations to the God of Heaven and pray for the life of the King and of his Children or that of Baruch pray ye for the life of Nebuchadnezzar the King of Babylon and for the life of Balthasur his Son that their dayes may be as the dayes of Heaven upon the Earth and that the Lord give us strength and illuminate our eyes that we may live under the shadow of Nabuchadonozor the King of Babylon and under the shadow of Balthasar his Son and may serve them many dayes and may find grace in their sight If the Jews did so devoutly pray for the Kings under whose subjection they then lived by much more reason ought we Christians to pray for the lives of our natural King Queen and their Children or that they may have Children that their lives may be long on the Earth and that God would so inspire them that we may live securely under their shadow and protection serving them according to the duty of Loyal Subjects Thirdly We ought to pray for our Kingdom or Countrey for if the Prophet Jeremy advised the Israelites to seek the peace of the City to which God had transported them and to pray for it to our Lord giving a reason because in the peace thereof there shall be peace to you With more reason we Christians ought to pray for our native Countrey City or place of abode because the peace thereof is our peace their good is our good whence we pray for it in times of Necessity Wars Famine Sickness and such like Lastly We ought to pray for all as true Christians as they pray for us St. James advises us to pray one for another which is here to be done in a more particular manner according to the intention of the Church by vertue of the Communion of Saints St. Ambrose assures us that whilst each particular prayes for all all also pray for every one the benefit which arises thereby is that the prayer of each one acquires the suffrages of all and each one of the whole Catholick Church 3. Of the first Memento Q. What means this Memento A. The Priest having made mention of the general things or Persons and for whom he ought alwayes to pray descends now into particulars and First Prayes for those whose names he specifies Secondly For all who are present at his Masse Thirdly For those who do offer this Sacrifice with him Fourthly For their Friends Fifthly For their Intentions Q. Who be those he specifies A. Ordinarily he specifies by name or intention those for whom in particular he applyes his Masse or those to whom he has a particular Obligation as for his Parents Patrons or such like on whom he has some special dependence or from whom he receives some spiritual benefit or temporal sustenance maintenance or charity which is or ought to be observed by Missioners who for the most part live upon such Charity and Almes Q. Why does he pray for all present A The Church requires this of him as a part of his Function for it is his office to pray for the People for God ordained in the Law that the Priest at the Altar should pray for himself and for the People and therefore here the Priest prayes for all that are present at Masse It was the office of Aaron's Priests to pray for the multitude and by their prayers God was
Bread and will invocate the name of our Lord wherein we may note two things the first is of taking the celestial Bread the second of invocating the name of our Lord. Of the first St. Cyprian sayes we call it our Bread because Christ unto whose body we come is our Bread for Christ said I am the Bread of life which descended from Heaven It is true the Psalmist speaking of the Manna sayes Bread of Heaven he gave them Bread of Angels did man eat whence it may well be called celestial Bread because it came from Heaven yet being but a figure and shadow in comparison of this celestial Bread it comes short of such a real and true Denomination For this let us hear Christ's own Argument Our Fathers did eat Manna in the Desart as it is written Bread from Heaven he gave them to eat lo how gloriously they speak of this Manna and indeed standing in the Negative opinion of the reral presence they might glory even over that which is figured thereby taking it in all respects even in the nature of a sign But Christ says Amen Amen I say to you Moses gave you not the Bread from Heaven but my Father gives the true Bread from Heaven and again I am the living Bread that came down from Heaven Where we may note first That Moses who gave Manna was but a meer man and that to the Israelites only But Christ God and Man gives this celestial Bread to the whole World Secondly Manna is said to be from Heaven not properly but as Heaven is taken for the Air but this Bread is truly said to be celestial because it comes from the highest Heavens descending from the Bosome of the Father Thirdly Manna was framed by the Angel at the prayer of Moses But Christ himself did frame this Eucharistical Bread and gave it to us whence Christ sayes that it is true Bread from Heaven or truly celestial and that not only because it comes truly from Heaven but also because it is so by nature and substance Secondly Because it produces celestial or Heavenly effects as grace and life in Jesus Christ Thirdly It brings us to the celestial Kingdom by giving life Everlasting As for the second in saying celestial Bread he incites himself to Devotion reducing to his memory what he is to take and how he is to take it to wit by invocating the name of our Lord that so he may receive it with greater fear and reverence O Lord sayes St. Ambrose with how great contrition and fountain of Tears with how great reverence and fear with how great charity and purity of mind is this Divine and celestial Mystery to be celebrated where thy flesh is in verity received where thy blood is truly drunk and therefore in heart and voice he cryes out I will invocate the name of our Lord for it is he alone that can make me worthy to receive this celestial food Where we may note that to invocate the name of our Lord admits many interpretations for first it may signifie an act of Sacrifice as when Abraham had built an Altar to our Lord he called upon his name and in the Chapter following it is said there he called upon the name of our Lord that is Sacrificed to our Lord. Whence St. Ambrose sayes Where Bethel is that is the house of God there the Altars are where the Altars are there is the invocation of our God Secondly It is taken for Gods true Worship so Enoch began to invocate the name of our Lord that is in a publick manner to Worship God according to this St. Paul sayes whosoever shall invocate the name of our Lord shall be saved where under the title of invocation we may understand profession of the name of our Lord Jesus as also all Worship Thirdly David said We will confess to thee O God we will confess and will invocate thy name we will praise and bless thee O God we will confess to thee with heart mouth and work that so we may confidently invocate thy name which St. Bernardine thus explicates if we invocate with a perfect and devout heart and not with a polluted mouth for true invocation includes true contrition Fourthly This invocation of our Lords name or by our Lords name is the best manner of prayer which also our Saviour commended unto us saying Amen Amen I say to you if you shall ask the Father any thing in my name he will give it to you wherein as St. Chrysostome notes Christ did shew the vertue and power of his name for being only named invocated he doth wonderful things with the Father The name of Christ invocated is a great security or assurance of obtaining what we pray for Lastly This invocation of the name of our Lord proceeds from a firm hope and confidence in Gods mercy and goodness for as Solomon sayes The name of our Lord is a most strong Tower the just run into it and shall be exalted The name of our Lord is a refuge to all the only hope of sinners is to invocate his name whence the Prophet Esay cryes out Thy name O Lord and thy memorial are in the desires of the Soul I will alwayes invocate thy name and the whole desires of my Soul is that thy name may be invocated by all and that it may be a memorial of thy goodness to all that I with them may alwayes have in memory the glory of thy name Briefly in saying these words I will invocate the name of our Lord then consequently to the whole action of the Masse the Priest offers the celestial Bread to God the Father by invocating his name that this his Sacrifice which he is now to consummate may be acceptable to his Divine Majesty which in all sumbissive manner as he has exteriourly adored so interiourly in heart and affection he adores and worships what he is to receive and in a few words expresses the interiour Devotion of his Soul and the vehement desire which he hath that what he does therein may be to the glory of God which he principally intends in this Sacrifice and in spirit and desire his Soul lancheth forth to praise and glorifie the holy name of God who has vouchsafed to give him this celestial Bread this food of Angels the very Body and blood of Christ Jesus In the mean time whilst we seeing the Priest going to take the Holy Host we may make our prayers that God would accept of the Sacrifice which the Priest now is to conclude and if we are to communicate we may beg the same grace which the Priest now receives and here with the advice of the Prophet Esay Seek our Lord whilst he may be found and invocate him whilst he is near to us we need not go far to seek him for he is come to us and hath made himself susceptible by us in the most loving way imaginable For he is become our food our celestial Bread here on Earth we can never have
his Church whereto he hath given Authority in his Name to cast out Devils and evil Spirits to heal the sick to remit sins and such like The material cause is sensible and exteriour things applyed by the same Church from the Apostles to spiritual effects which both Testaments do warrant Our Saviour himself giving examples thereof by using Spittle Clay washing with Water curing by the hem of his Garments and giving power to his Disciples to cure the sick with Oyl which they did also by their Napkins yea by their shaddows The formal cause by which such effects are wrought is the Benediction which consists in the Exorcisms and Invocation of God's Name the Exorcism declares the power which is given to Priests The Invocation implores God's concurrence thereto or rather that it may take effect in those who use it the final cause is the manifestation of God's glory and power and the good of our Souls 5. Of Exorcisms Benediction Q. What mean you by Exorcisms A. Exorcism is a Greek word signifying Adjuration which St. Isodore describes thus a word of increpation or rebuke against the unclean Spirits made on those who are possessed or to be Baptized whereby the wicked power of the Devil and his inveterate malice and violent incursions and assaults may be expulsed and driven away and this not only from persons and places but also from any material things used in order to any spiritual effects but principally in Baptism whereof the Holy Fathers make frequent mention specially Justin Martyr Tertullian Basil Cyprian Cyril Chrysostome Ambrose Robanus Augustine and others all grounding themselves on the example of our Saviour who threatned the unclean Spirit commanding him to go forth and again deaf and dumb Spirit I command thee to go out of him St. Paul in like manner I command thee in the Name of Jesus Christ to go out of her the Fourth Councel of Carthage describing the office of the Exorcist sayes Let him when he is ordered take from the Bishops the book of Exorcisms the Bishop saying to him receive and remember and have power to imp se hands on the possessed this Councel was well nigh 1300 years past From hence the Church uses this Exorcism on the Salt and Water to expel the power of the Devil from God's Creatures that by the use of them Christians may be freed from his Attempts and to this end makes prayer to God that by the Invocation of his Holy Name and by vertue of the Holy Cross wherewith the Salt and Water are signed the faithful with Devotion and Faith may apply it for the ends aforesaid and obtain the said effects Q. What mean you by Benediction A. Benediction is diversly taken for God blesses us and we bless God the Benediction we give to God is no other thing then to praise God or to give thanks to him or to sing his glory which is frequent in the Scripture The Benedictions which God gives are his gifts and graces which he imparts to his Creatures for which in the fear of God we make Supplication and Prayer Benediction then here is taken for Prayer to God that he would bless this Salt or Water or any other thing In this manner St. Paul sayes that every Creature is Sanctified by the word of God and Prayer So the Priests in the old Law had power to Sanctifie the People and all things which were required to their Sacrifices and in this manner the Church hath her Priests who by their Ordination have power to bless and Sanctifie such things as are Sacramental or for the spiritual profit of our Souls Q. Why doth the Priest in sprinkling of Holy Water and Christians in takeing it say that of the Psalmist Thou shalt sprinkle me with Hysope c. A. It is the frequent custome of the Church to use words of the Holy Scripture for the Devotion of the faithful in some pious sense although it be not the same with the literal sense of those words and therefore as the Holy Water hath a Mystical signification principally in order to the Soul so she takes these words in a Mystical sense importing the principal effect of the Holy Water which is to purge and cleanse our Souls from sin and sinful affections Now Hysope both for its formal use and Mystical signification may be fitly applyed to this action for it was used nay instituted by God for cleansing from uncleaness to which end they were to dip Hysope in Water with Ashes and to sprinkle all the Tent and all implements and the Men and so be freed from pollution or contagion And again this Hysope dipped in Sparrows blood did serve to cure the Leprosie by being sprinkled therewith Now for its signification it agrees with the effects of Holy Water For as the Physitians hold Hysope hath a certain vertue of purging principally the Lights or Lungs and to mitigate the pains of the Stomach which St. Hierome on the 50 Psalm thus applyes as the Earthly Hysope is apt to cure the Lungs to hinder inflamations or swellings of the wind so man sprinkled with celestial Hysope that is with humility of Heart is purged from all malignity of pride and St. Augustine Hysope saith he is a simple or low Herb purging the Stomach and signifies Christ's humility by which we are cleansed Christians then entring into the Church ought to be sprinkled with this Hysope of Humility that taking the Holy Water with Humility Devotion and compunction they may be cleansed and purged from all pride and vanity that with purity of Heart they may be prepared for the better participation of the Sacrifice and Sacraments SECT IV. Of the Church and Holy things therein 1. Of the Church Q. WHat is the Church A. We may say with grief Deus venerunt Gentes O God the Gentiles are come into thine inheritance for we have not the happiness now to enjoy our Churches and instead of them we are forced to use ordinary Chambers poor Rooms or Corners to Celebrate the Divine Mysteries in So that in writing for the present time I shall omit many things which might be said of material Churches I shall only say that as we have the self same Sacrifice so we ought to have the same Devotion to it in whatsoever place it is Celebrated we honour the Church principally for the Sacrifice and not the Sacrifice for the Church The very want of such Churches might move us to Repentance of our sins which were the true cause of our Desolation and thereby stir up our Hearts to make humble Supplication and fervent Prayer that God out of his infinite mercy would avert his justly provoked wrath from us which can hardly be better done then by devoutly saying the foresaid Psalm which is in the Primer after the Letanies with prayers proper for that end we may also on the other side exalt and raise up our Hearts in contemplating the primitive times when the first Christians by reason of great persecutions
Holy Judith praying in tears of compunction and moving his lips in silence and represents the prayer of our Saviour in the Garden where he prayed alone without his Disciples All should do well to learn this answer which the Clark makes in their name and say it Devoutly in Latin or English and praising God in example of those Holy Women in silent prayer 6. Of what follows this secret Prayer Q. What follows this Prayer A. The Priest and People having prepared their hearts in silence for the better execution of this Sacrifice do proceed to the holy action contained in the Cannon and as in excess of spirit does break forth with a raised voice in the Preface which is a preparatory disposition to the great work of this Sacrifice and is so called because it goes before the principal part of the Masse for it is but a Prelocution or foregoing Speech of what follows wherein the Priest raises his and others hearts to grateful thanks and joyful praises to God that they may be the better prepared with due Reverence to the great mysteries following By some it is called the Angelical Song because it is is full of Angelical praises or because the Angels are thereby invited to praise God Whence Durand sayes that in all those Prefaces Men and Angels do concur together to sing the praises of our King The Grecians call it a Cherubical or Seraphical Hymn It fitly represents the Angels comforting our Saviour when as St. Luke sayes There appeared to him an Angel from Heaven strengthening him Or as another Text has it An Angel appeared exalting and glorifying him Q. Why does the Priest say Per omnia Saecula Saeculorum A. Having ended his prayers in secret he layes his hands on the Altar to signifie he layes aside all temporal Cogitations the better to employ his mind to the Immolation of this Sacrifice or making a pause between his prayer and the Preface then raising his voice sayes for ever and ever or World without end making it the end of his prayer and the beginning of the Preface This suddain elevation of the voice shews that he had prayed secretly for so the Church usually ends her prayers and she supposes all present have done the same as they express by saying Amen as if thâ—â— should say our prayers in secrâ—â— have the same end with yours that is the Priests who hereby conceives the union of all present in Devotion to wit that they have their vows suffrages and intentions joyned with his which they confirm by saying Amen Q. Why does he here say Dominus vobiscum A. As if he should say if your desires be such ye may assure your selves that our Lord is with you according to his promise Where Two or Three be gathered together c. There I am in the midst of them Or as Rupert understands it the Priest by this Dominus vobiscum wishes that all present may be such that our Lord would vouchsafe to be with them Or as Durand sayes The Priest thereby intends to dispose the People in a more particular manner to be attentive to what follows as being the chiefest part of the Masse To this we may-answer Et cum spiritu tuo and with thy spirit reciprocally praying for the Priest that our Lord may be with him for the better performance of this acâ—â—â—â— and hereby we do assure him that we will be attentive to what he shall say Q. Why Sursum Corda A. The Priest then cryes out Let us lift up our hearts to God let us raise up our hearts from all terrene things and apply it to celestial So St. Augustine tells us that the Sursum Corda is an aversion from earthly things and an elevation or raising our mind to God alone And in another place speaking of this place of the Masse he sayes No Man who remains ungrateful to the giver is blessed by these gifts wherefore in the Sacred mysteries we are bidden to have our hearts lifted up he helping us that we may be able to do that which by his command we are admonished to do St. Cyprian will confirm what is said before saying The Priest by this premised Preface prepares the Brethrens minds to the Canon by saying Sursum Corda Briefly The Priest advertises the faithful to have their hearts united with him and in this important affair to prepare themselves with all submissive Reverence for the Solemn coming of the Son of God in his Humanity and Divinity accompanied with his Angels and therefore cryes out Sursum Corda Ye Souls who ordinarily have your hearts set on earth and earthly things rise up and be elevated to Heaven going in Spirit to meet the Son of God who is about to descend to you in the Holy Sacrament In saying whereof whereas before he had his hand laid on the Altar to Symbolize the cares of this World he now lifts up his hands and eyes to conform the exteriour Man to the interiour for hearts hands and eyes must be elevated The heart indeed is principally required for as St. Cyril sayes In the Masse we must have our hearts lifted up to God the elevation of the hands and eyes are as natural expressions thereof the hands as Instruments of the future action and the eyes as messengers to declare the interiour affections and intentions of the Soul Whereto we answer Habemus ad Dominum we have our hearts lifted up to our Lord which St. Cyprian explicates saying When the People answer Habemus ad Dominum they declare that they ought not to think of any other thing but of our Lord. St. Chrysostome discoursing of this answer sayes O man what doest thou do didst not thou promise to the Priest who said lift up thy heart and thou didst say Habemus ad Dominum Art thou not afraid and ashamed that in that very time thou art found a Lyar Good God the Table that is the Altar is replenished with mysteries and the Lamb is immolated for thee the Priest is anxious for thee the spiritual fire gushes forth from the Holy Table and thou hast thy mind on other things I fear it is too true that many say Habemus ad Dominum we have our hearts to our Lord when they have nothing less in their hearts Q Why Gratias agamus Domino A. This follows properly after the Elevation of our hearts to God when hereby we acknowledge him to be our God by giving thanks to him for all his benefits but principally for the Eucharistical Sacrifice whence the Priest sayes Let us give thanks to our Lord God Whereof St Augustine makes mention saying We give thanks to God which is the great Sacrament in the Sacrifice of the New Testament And St. Cyprian Amidst the Holy mysteries we go to give thanks And St Chrysostome These things which belong to the Eucharist that is of Thanksgiving all are common for neither the Priest alone gives thanks but also all the People for First his voice being received then they