Chapter VII. Of Hearing Mass; Where Also of the Order and Ceremonies of the Mass; And the Devotion Proper for That Time

• Q. Are the faithful obliged to be present at the sacrifice of the Mass?

A. They are obliged, by a precept of the Church, to be present thereat upon all Sundays and holidays.

Q, Why does the Church oblige all her chiU dren to assist at the sacrifice of the Mass upon all Sundays and holidays?

A, That as Sundays and holidays are particularly set apart for the worship of God, and the sanctification of their souls, they may answer these ends by assembling together on these days, to commemorate the death of Christ, and to offer to God this most solemn worship of sacrifice, by the hands of the priests and of their high-priest Christ Jesus: first, in testimony of God's sovereignty, and as a homage due to his divine Majesty; secondly, to give thanks for all his blessings general and particular; thirdly, to beg mercy and pardon for all their sins; fourthly, to obtain all necessary graces from the fountain of all grace.

Q. Why might not this as well be done without going to hear Mass?

A. Because, as we have seen in the foregoing chapter, the Mass is a sacrifice instituted by Christ to be offered for all those ends. And as in this sacrifice Christ himself is both the priest and the victim, who here presents to his eternal Father, that same body and blood by which we were redeemed; it must be evident, that there can be fIJ!

t no better means of adoring God, and offering our homage to him, than by uniting ourselves to this sacrifice of his only Son; no more acceptable thanksgiving than that which is here offered, by and through Jesus Christ; no means of obtaining mercy and pardon comparable to this oblation of the blood of the lamb: in fine, no more seasonable time for obtaining the favours of heaven, than when we appear before the throne of grace with him, and through him, in whom his Father is always well pleased.

Q. In what disposition of soul ought persons then go to hear Mass?

A, They ought to go as if they were going to Mount Calvary, to be present at the passion and death of their Redeemer; since the Mass is indeed the same sacrifice as that which he there offered. And consequently there can be no better devotion for the time of the Mass, than that which has relation to the passion of Christ, which is therein commemorated and represented to the eternal Father. And all the faithful, when they are at Mass, should endeavour to put their souls in the like dispositions of adoration, thanksgiving, love, and repentance for their sins, with which a good christian would have assisted at the sacrifice of the cross, had he been present there.

Q. What think you of those, who, during the time of Mass, instead of attending to this great sacrifice, suffer themselves to be carried away with wilful distractions?

A. Such as these do not hear Mass, that is, they do not fulfil the church precept, nor satisfy the obligation of the day, but rather mock God, whilst outwardly they pretend to honour him, and their heart is far from him.

Q. What then do you say to those who, during the time of the Mass, are laughing and talking, or pass that time in criminal amusements?

A, These not only are guilty, like the former, of breaking the church precept, but also must answer for the scandal that they give by their ill example, and for their hindering others to attend to their duty; as well as for their profaning those most sacred mysteries, by such an unchristian behaviour at this holy time.

Q. I should be glad if you would explain to me the order and ceremonies of the Mass: and first, pray what is the meaning of the priest's vestments?

A, The priest, in saying Mass, represents the person of Christ, who is the high-priest of the new law, and the Mass itself represents his passion; and therefore, the priest puts on these vestments, to represent those with which Christ was ignominiously clothed at the time of his passion. Thus, for instance, the Amice represents the rag or clout with which the Jews muffled our Saviour's face, when at every blow they bid him prophesy who it was that struck him. St. Luke xxii. 64. The Alb represents the white garment with which he was vested by Herod. The Girdle, Maniple, and Stole, represent the cords and bands with which he was bound in the different stages of his passion. The Chasuble, or outward vestment, represents the purple garment with which he was clothed as a mock king; upon the back of which there is a cross, to represent that which Christ bore on his sacred shoulders. Lastly, the priest's tonsure or crown, is to represent the crown of thorns which our Saviour w^ore. Moreover, as in the old law, the priests that were to officiate in sacred function had, by the appointment of God, vestments assigned for that r iif-Q purpose, as well for the greater decency and solemnity of the divine worship, as to signify and represent the virtues which God required of his ministers, so it was proper, that in the church of the New Testament, Christ's ministers should, in their sacred functions, be distinguished from the laity by their sacred vestments, which might also represent the virtues which God requires in them: thus the Amice, which is first put upon the head, represents divine hope, which the Apostle calls the helmet of salvation; the Alb, innocence of life; the Girdle, (with which the loins are begirt) purity and patient suffering, the labours of this mortal life; the Stole, the sweet yoke of Christ to be borne in this life, in order to a happy immortality in the next; in fine, the Chasuble, which as uppermost, covers all the rest, the virtue of charity.

In these vestments the church makes use of five colours, the white, on the feasts of our Lord, of the blessed Virgin, of the angels, and of the saints that were not martyrs; the red, on the feast of Pentecost, of the invention and exaltation of the cross, and of the Apostles and martyrs; the green, on the greatest part of the Sundays; the violet, in the penitential times of Advent and Lent, and upon Vigils and Ember-days; and the black upon Good-Friday, and in the Masses for the dead.

Q. Why is there always a crucifix upon the altar at the time of Mass?

A. That as the Mass is said in remembrance of Christ's passion and death, the priest and people may have always before their eyes the image that represents his passion and death.

Q. What is the meaning of having lighted candles upon the altar at the time of Mass?

A, First, to honour the triumph of our King, which is there celebrated by these lights, which are tokens of our joy, and of his glory. Secondly, to denote the light of faith, with which we are to approach him.

Q. What is the meaning of making a reverence to the altar?

A, First, because the altar is a figure of Christ, who is not only our sacrifice and our high-priest, but our altar too, inasmuch as we are to offer our prayers and sacrifices through him. Secondly, because the altar is the seat of the divine mys-teries, aud therefore deserves our reverence.

Q. What is the meaning of the use of incense is the Mass and other offices of the church?

A. Incense is an emblem of prayer, ascending to God from a heart enfiamed with his love, as the smoke of incense ascends on high from the fire of the censer. Hence the royal prophet, Psal. cxl. says, 'Let my prayer, O Lord! be directed like incense in thy sight.' And St. John, in the Revelation, c. V. 8. and c. viii. 3, 4. saw the four and twenty elders and the angel offering up to God odours and incense, which were the prayers of the saints. Moreover the incensing of the altar, of the priest, &c. is according to the use of the church, a token of honour to the thing that is incensed: not of divine honour, since we also incense the whole choir and the people, but of a due respect for the things of God, for his ministers and people.

Q. What is the use of singing, and of organs in the divine service?

A. To help us to raise our hearts to heaven, and to celebrate with greater solemnity the divine praises.

Q. Tell me now, if you please, the different 11 parts of the Mass, and the ceremonies thereof, that I may be the better instructed in this heavenly sacrifice?

A, First, the priest standing at th« foot of the altar, having made a low reverence, begins with the sign of the cross, saying, In Nomine Patris, &fC, In the name of the Father, and of the Son, and of the Holy Ghost, and then recites alternately with the clerk the 42d Psalm, Judica me DeuSj SfC Judge me, O God! &c. composed by David, in the time that he was persecuted by Saul, and kept at? distance from the tabernacle or temple of God, and expressing his ardent desires and hopes of approahing to God's altar, and offering praise and sacrifice to him. And therefore this Psalm is most proper here, as expressing the sentiments of soul, with which we ought to come to this holy sacrifice?

Secondly, the priest, bowing down at the foot of the altar, says the Confiteor, or general confession, acknowledging his sins to God, to the whole court of heaven, and to all the faithful there assembled, and begging their prayers to God for him: and the clerk repeats the same in the name of the people: to the end that both priest and people may dispose themselves for this great sacrifice, by a sincere repentance for their sins. Our adversaries object against this form of confession, because therein we confess our sins to the saints; as if this was giving them an honour that belongs to God alone, not considering that the confessing of our sins to any one, so far from being an honour peculiar to God, is what we are directed in scripture to do to one another, St. James v. 16. And accordingly in this very form, which we call the Confiteor J we not only confess our sins to God, and to his saints, but the priest also confesses to the people and the people to the priest.

Thirdly, the priest in going up to the altar begs for himself and the people, that God would take away their iniquities, that they may be worthy to enter into his sanctuary. Then coming up to the altar he kisses it in reverence to Christ, of whom it is a figure; and going to the book, he reads what is called the Introit, or entrance of the Mass; which is different every day, and generally an Anthem taken out of the scripture, with the first verse of one of the Psalms, and the Gloria Patri, to glorify the blessed Trinity.

Fourthly, he returns to the middle of the altar, and says alternately with the clerk the Kyrie Eleison, or Lord have mercy on us, which is said three times to God the Father; three times, Christe Eleison, or Christ have mercy on us, to God the Son; and three times again Kyrie Eleison, to God the Holy Ghost. This frequently calling for mercy, leaches us the necessity of approaching to this sacrifice with a penitential spirit, and that the best devotion for this beginning of the Mass, is to offer up to God the sacrifice of a contrite and humble heart.

Fifthly, after the Kyrie Eleison^ the priest recites the Gloria in Excelsis, Glory be to God on high, &c. being an excellent hymn and prayer to God, the beginning of which was sung by the angels at the birthtof Christ. This being a hymn of joy, is omitted in the Masses for the dead, and in the penitential times of Advent, Lent, &c. After this the priest, turning about to the people, says, ' Dominus vobiscum,'^ ' the Lord be with you,' Answ. 'Et cum spiritu tuo,'' ' and with thy spirit.' Then returning to the bopk, he says, 'Oremus^ ^Let us pray;' and then reads the collects or prayers of that day, concluding them with the usual termination, ^ Per Dominum nostrum^ SfC? 'Through our Lord Jesus Christ, &c.' with which the Church commonly concludes all her prayers, as hoping for no mercy, grace or blessing, but through our Saviour Jesus Christ.

Sixthly, after the collects, is read the lesson or epistle of the day, (and upon the Wednesdays and Saturdays in the Ember-weeks several lessons or epistles) at the end of which the clerk answers, ' Deo Gratias^'' i. e. ' Thijnks be to God;' to give God thanks for the heavenly instruction contained in that divine lesson of holy writ. The lesson or epistle is followed by the gradual or tract, consisting of some devout verses taken out of scripture; to which are joined the alleluias, to praise God with joy, excepting in the penitential time between Septuagesima and Easter, for then alleluia is not said.

Seventhly, after the epistle and gradual, the book is removed to the other side of the altar, in order to read the gospel of the day; which removal of the book represents the passing from the preaching of the old law, figured by the lesson or epistle, to the gospel of Jesus Christ, published by the preachers of the new law. The priest, before he reads the gospel, makes his prayer, bowing down before the middle of the altar, that God would cleanse his heart and his lips, that he may be worthy to declare his gospel. At the beginning of the gospel both priest and people make the sign of the cross, first, upon the forehead, to signify that they will not be ashamed of the cross of Christ and his doctrine; secondly, upon the mouth, to signify that they will profess it in words; thirdly, upon the breast, to signify that they will always keep it in their hearts. During the gospel the people stand, to shew, by this posture, their readiness to go and do whatsoever they shall be commanded by their Saviour in his divine word. At the end, the clerk answers, in the name of the people, ' Laus iibi Christe^ ' Praise be to thee, O! Christ;' to give praise to our Redeemer for his heavenly doctrine; and the priest kisses the book, in reverence to those sacred words which he has been reading out of it. In the high or solemn Mass, the gospel is sung by the deacon, and lighted candles are held by the acolyths on each side, to denote the light which Christ brought us by his gospel.

Eighthly, after the gospel upon all Sundays, as also upon the feasts of our Lord, of the blessed Virgin, of the Apostles, and of the doctors of the Church, the priest, standing at the middle of the altar, recites the Nicene Creed and kneels down at these words, ' Et homo /actus est^ ' And *was made man,' in reverence to the mystery of our Lord's incarnation. Then turning about to the people, he greets them with the usual salutation, ' Dominus vohiscum^ 'The Lord be with you.' Answ. ' Et cum spiritu tuo^ ' And with thy spirit.' After which he reads a short sentence of scripture called the Offertory, and then takes off the veil from the chalice, in order to proceed to the offering up the bread and wine for sacrifice.

Ninthly, he offers first the bread upon the paten, or little plate; then pours the wine into the chalice, mingling with it a little water, and offers that up in like manner, begging that this sacrifice may be accepted of by the Almighty for the remission of his sins, for all there present, for all the faithful living and dead, and for the salvation of the world. Then bowing down, he says, 'In the spirit of hunnility, and in a contrite niind, may we be received by thee, O Lord: and so may our sacrifice be made this day in thy sight, that it may please thee, O Lord God.' Then he blesses the bread and wine with the sign of the cross, invoking the Holy Ghost, saying, ' Come thou, the Sanctifier, the Almighty and eternal God, and bless i^ this sacrifice prepared for thy holy name.' After this he goes to the corner of the altar, and there washes the tips of his fingers, saying, ' Lavaho, ^c' 'I will wash my hands among the innocent, and I will encompass thy altar, O Lord, &:c.' as in the latter part of the 25th Psalm. This washing of the fingers denotes the cleanness and purity of soul with which these divine mysteries are to be celebrated; which ought to be such, as not only to wash away all greater filth, but even the dust which sticks to the tips of our fingers, by which are signified the smallest faults and imperfections.

Tenthly, after washing his fingers the priest returns to the middle of the altar, and there bowing down, begs of the blessed Trinity to receive this oblation in memory of the passion, resurrection and ascenion of our Lord Jesus Christ, and for an honourable commemoration of the blessed Virgiiji and of all the saints, that they may intercede for us in heaven, whose memory we celebrate on earth. Then turning about to the people, he says, ^Orate Fratres, SfC? that is, 'Brethren, pray that my sacrifice and yours may be made acceptable in the sight of God the Father Almighty.' The clerk answers in the name of the people, 'May the Lord receive this sacrifice from thy hands, to the praise and glory of his own name, and for our Denefit, and tiiat of all his holy Church.'

Eleventhly, then the priest says, in a low voice the prayers called the Secreta, which correspond to the collects of the day, and are different every day. He concludes, by saying aloud, ' Per omnia scecula sceculorum,'^ that is, ' World without end.' Answ. ' Amen.' Then, after the usual salutation 'The Lord be with you.' Answ. 'And with thy spirit,' he admonishes the people to lift up their hearts to God (' Sursum corda"^) and to join with him in giving thanks to our Lord (' Gr atlas agamus Domino Deo nostro?) To which the clerk answers, ' Dignum et ^justum est^ ' It is meet and just.' Then follows the Preface, so called because it serves as an introduction to the Canon of the Mass; in which, after solemnly acknow^ledging ourselves bound in duty ever to give thanks to God, through his Son Jesus Christ, whose majesty all the choirs of angels ever praise and adore, we humbly beg leave to have our voices admitted together with theirs in that celestial hymn, ' Sanctus, Sanctus, SfC? i. e. 'Holy, Holy, Holy, Ijord God of hosts. The heavens and earth are full of thy glory. Hosanna in the highest. Blessed is he that comes in the name of the Lord, Hosanna in the highest.'

Twelfthly, after the Preface follows the Canon of the Mass, or the most sacred or solemn part of this divine service, which is read with a low voice, as well to express the silence of Christ in his passion, and his hiding at that time his glory and his divinity, as to signify the vast importance of that common cause of all mankind, which the priest is then representing as it were in secret to the ear of God, and the reverence and awe with which both priest and people ought to assist at these tremendous mysteries. The Canon begins by the invoking the Father of mercies, through Jusus Christ his Son, to accept this sacrifice for the holy Catholic Church, for the pope, for the bishop, and for all the professors of the Catholic and Apostolic faith, throughout the whole world. Then follows the Memento^ or commemoration of the living for whom, in particular, the priest intends to offer up that Mass, or who have been particularly recommended to his prayers, &;c. To which is subjoined a remembrance of all there present, followed by a solemn commemoration of the blessed Virgin, the Apostles and martyrs, and all the saints, to honour their memory; by naming them in the sacred mysteries, to communicate with them, and to beg of God the help of their intercession, through Jesus Christ our Lord.

Then the priest spreads his liands over the bread and wine, which are to be consecrated into the body and blood of Christ, (according to the ancient ceremony prescribed in the Levitical law, Levit. i. 3, 4. 16. that the priest or persons who offered sacrifice, should l%y their hands upon the victim, before it was immolated) and he begs that God would accept this oblation, which he makes in the name of the whole Church, and that he would grant us peace in this life, and eternal salvation in the next. Then he blesses the bread and wine with the sign of the cross (a ceremony frequently repeated in the Mass, in memory of Christ's passion, of which this sacrifice in the memorial; and to give us to understand that all grace and sanctity flow from the cross of Christ, that is, from Christ crucified) and he prays that God would render this oblation blessed, received, approved, reasonable and acceptable, that it may be made to us the body and blood of his most beloved Son our Lord Jesus Christ. Then he proceeds to the consecration, first of the bread into the body of our Lord, and then of the wine into his blood; which consecration is made by the w^ords of Christ pronounced by the priest in his name, and as bearing his person: and this is the chief action of the Mass, in which the very essence of this sacrifice consists; because by the separate consecration of the bread and wine, the body and blood of Christ are really exhibited and presented to God, and Christ is mystically immolated.

Immediately after the consecration follows the elevation, first of the host, then of the chalice, in remembrance of Christ's elevation upon the cross, and that the people may adore their Lord veiled under these sacred signs. At the elevation of the chalice, the priest recites these words of Christ, ' As often as you shall do these things, you shall do them in remembrance of me.' Then he goes on making a solemn commemoration of the passion, resurrection and ascension of Christ, and begging of God to accept this sacrifice, as he was pleased to accept the oblation of Abel, Abraham and Melchisedech; and to command that it may, by his holy angel, be presented upon the altar above, in presence of his divine Majesty, for the benefit of all those that shall partake of these mysteries here below.

Then the priest makes the Memento or remembrance for the dead; praying for all those that are gone before us with the sign of faith, and rest in the sleep of peace; and in particular for those for whom he desires to offer this sacrifice that God would grant them a place of refreshment, light and peace, through Jesus Christ our Lord. Then

1 1 raising his voice at Nobis quoque peccatorlbus, and

Sh to us sinners, &c. he strikes his breast, in token of repentance, like the humble publican in the gospel, and begs of God mercy and pardon, and to be admitted into some part and society with the holy Apostles and martyrs, through Christ our Lord. He goes on, ' By whom, O Lord! thou dost always create, sanctify, enliven, bless and give us all these good things.' Then kneeling down, and taking. the sacred host in his hand, he makes the sign of j the cross with it over the chalice, saying, ' Through

I him, and with him, and in him, is to thee, God the

Father, in the unity of the Holy Ghost, all honour and glory,' which last words he pronounces elevating a little the host and chalice from the altar j and then kneels down, saying, with a loud voice, ' Per omnia scecula S(Eculorum? 'For ever and ever.' Answ. Amen.

Thirteenthly, after this follows the ' Pater Nosier,'^ or ' Lord's Prayer,' which is pronounced with a loud voice; and in token of the people's joining in this prayer, the clerk in their name says aloud, jttjijl the last petition, ' Sed libera nos a malo^ 'But de-

^ liver us from evil.' The priest answers, 'Amen:' and goes on with a low voice, begging that we may be delivered from all evils past, present and to come; and by the intercession of the blessed Virgin, and of all the saints, be favoured with peace in our days, and secured from sin and all disturbance, through Jesus Christ our Lord.' Then he breaks the host, in imitation of Christ's breaking the bread before he gave it to his disciples, and in remembrance of his body being broken for us upon the cross; and puts a particle of it into the chalice, saying to the people. 'The peace of the Lord be always with you.' Answ. ' And with thy spirit.' This ceremony of mixing a particle of the host with the species of wine in the chalice, represents the re-uniting of Christ's body, blood and soul at his resurrection; and the priest's wish or prayer for peace, at the time of this ceremony, puts us in mind of that ' Pax vobis^ or ' Peace be unto you,' which our Lord spoke to his disciples when he first came to them after his resurrection, St. John XX. 19, 21, 26.

Fourteenthly, then follows the ' Agnus Del, SfC? which the priest pronounces three times, striking his breast in token of repentance; the words are, ' Lamb of God! who takest away the sins of the world, have mercy on us.' At the third time, instead of have mercy on us, he says, ' grant us peace.' After the Agnus Dei, follow three prayers, which the priest says to himself by way of preparation for receiving the blessed sacrament. After which kneeling down, and then rising and taking up the blessed sacrament, he three times strikes his breast, saying, ' Domine non sum dignus, <|-c.' ^Lord! I am not worthy that thou shouldst enter under my roof; but only thou say the word, and my soul shall be healed.' Then receiving the sacred host, he says, 'The body of our Lord Jesus Christ preserve my soul to life everlasting. Amen.' Having paused a while, he proceeds to the receiving of the chalice, using the like words, 'The blood of our tord Jesus Christ, &c.' Then follows the communion of the people, if any are to receive.

Fifteenthly, after the communion, the priest takes first a little wine into the chalice, which is called the first ablution, in order to consummate what remains of the consecrated species in the chalice; and then takes a little wine and water, which is called the second ablution, upon his fingers, over the chalice, to the end that no particle of the blessed sacrament may remain sticking to his fingers, but that all may be washed into the chalice, and so received. Then wiping the chalice, and covering it, he goes to the book and reads a versicle of the holy scripture, called the Communion, because it was used to be sung in the high Mass, at the time that the people communicated. After this, he turns about to the people with the usual salutation, Dominus vobiscum; and then returning to the book, reads the collects, or prayers called the Post-communion: after which he again greets the people with Dominus vobiscum; and gives them leave to depart, with ' Ite Missa est,'' i. e. ' Go the Mass is done.' Here, bowing before the altar, he makes a short prayer to the blessed Trinity; and then gives his blessing to all there present, in the name of the same blessed Trinity; ' Benedicat vos, (^c' ' May the Almighty God, the Father, ^ and the Son and the Holy Ghost, bless you.' He concludes by reading at the corner of the altar the beginning of the gospel according to St. John, which the people hear standing; but at these words ' Verhum caro factum est,'' ' The Word was made flesh,' both priest and people kneel, in reverence to the mystery of Christ's incarnation. The clerk at the end answers 'Deo Gratias,"^ ^thanks be to God.' And then the priest departs from the altar, reciting to himself the Benedicite, or the canticle of the three children, inviting all creatures in heaven and earth to bless and praise our Lord.

Q. In what manner ought the people to be employed during the Mass?

A, In such prayers and devotions as are most suitable to that holy sacrifice; which having so close a relation to the passion of Christ, is then best heard, when the assistants turn the attention and affections of their souls to^vards the mysteries of the passion of our Lord, which are there represented.

Q. Is it not a good way of hearing Mass to accompany the priest through every part of it, so as to accommodate one's devotion to what he is then about?

A, It is a very good and profitable way: not that the very prayers of the priest, especially in the Canon and Consecration, are always proper for the people, but that in every part of the Mass, it is proper that the people should use such prayers as are adapted to what the priest is then doing.

Q. What kind of prayers and devotions then do you esteem the best adapted to the several parts of the Mass?

A, I should recommend first, in the beginning of the Mass an earnest application of the soul to God, by way of begging his divine grace for the worthily and profitable assisting at this sacrifice.

Secondly, at the Confiteor, and what follows, until the Kyrie Eleison inclusively, I should advise the assistants to an humble confession of their sins to God, with a most hearty repentance, and earnestly begging his mercy.

Thirdly, at the Gloria in excelsis, let them join in that heavenly hymn, and excite their souls to the affections expressed therein.

Fourthly, at the Collects, let them recommend to God, their own necessities, and those of the whole Church.

Fifthly, at the Epistle, Gradual, and Gospel, either let them attend to the heavenly lessons contained in them; or, if they have not the conrenience for this let them employ themselves in giving thanks to God for revealing to us his divine truths, and instructing us not only by his servants the prophets and Apostles, but also by his Son; and begging of God that their lives may be always conformable to the maxims of his gospel.

Sixthly, at the Credo, let them recite it to themselves, with a lively faith of the great truths contained in it.

Seventhly, at the Offertory, let them join with the priest in offering up first the host, and then the chalice, for themselves and for the whole church; but let them at the same time unite themselves closely with their High Priest Christ Jesus, and with him, through him, and in him, offer up their hearts and souls to God, to be consecrated to his divine service, and changed into him; and in particular, at the mingling of the water with the wine in the chalice, let them pray for this happy union with God.

Eighthly, at the Lavabo, when the priest washes his fingers at the corner of the altar, let them excite in their souls a hearty act of repentance, and beg to be washed from their sins in the blood of the Lamb.

Ninthly, when the priest turns about and says. Orate Fratres, let them pray that God would accept of that oblation for his own honour and their salvation.

Tenthly, at the Preface, let them raise up their hearts to God at Sursum Corda^ and pour forth their souls in thanksgiving to him; joining themselves with the heavenly choirs, and with them humbly and fervently pronouncing that sacred hymn, ' Sanctus, &fc? 'Holy, Holy, Holy, Lord God of Hosts, &;c.

Eleventhly, during the Canon of the Mass, let them, together with the priest, and together with the invisible priest Christ Jesus, offer up the sacrifice for the four ends of the sacrifice, viz. first, for God's honour, adoration and glory. Secondly, in thanksgiving for all his benefits, and especially for our redemption through Jesus Christ. Thirdly, to obtain mercy and pardon through him for all their sins. Fourthly, to obtain all graces and blessings of which they stand in need. Let them all join in the solemn commemoration that is here made of the passion, resurrection and ascension of the Son of God, and of the glory of his church triumphant in heaven.

Twelfthly, at the Memento for the living, let them earnestly recommend to God their parents, friends, benefactors, &;c. their superiors, spiritual and temporal; those that have particularly desired their prayers; those that are in agony, or other great necessities, temptation, or affliction; those to whom they have given scandal or ill example; their enemies, and all unbelievers and sinners, that God may convert them; in fine, all true servants of God, and all such for whom God w^ould have them to pray.

Thirteenthly, at the Consecration and Elevation, let them again offer themselves to God with and through Christ, and with all the reverence of their souls adore their Lord there really present under the sacramental veils.

Fourteenthly, at the Memento for the dead, let them represent to the eternal Father this victim which takes away the sins of the world, in behalf of all the faithful departed in the communion of the church, and particularly of their relations, friends, &c. and those who stand most in need of prayers, or for whom God is best pleased that they should pray.

Fifteenthly, at the Pater Noster, let them join in that heavenly prayer; begging in the first petition (Hallowed by thy name) the honour and glory of God's name; in the second petition, the propagation of his kingdom here upon earth, and that they may have a sh^re in his kingdom in heaven; in ihe third petition, the perfect accomplishment of his will by all, and in all:, in the fourth, the participation of the bread of life; in the fifth, the forgiveness of their sins; in the sixth, the grace of God against temptations; and in the seventh, a deliverance from all evils.

Sixteenthly, at the breaking of the host, let them remember Christ's body broken for them upon the cross, and let them pray for that peace which the priest wishes them, with God, with their neighbours, and with themselves.

Seventeenthly, at Agnus Dei, SfC, let them, in the spirit of humility and contrition, beg mercy and pardon for their sins.

Eighteenthly, during the following prayers, and whilst the priest is receiving, let them make a spiritual communion, first, by a lively faith, of the real presence of the Lamb of God slain for our sins, and of the abundance of grace which he brings to those that receive him worthily. Secondly, by an ardent desire of partaking of this life giving food. Thirdly, by humbly acknowledging at the Domine non sum dignus, and heartily bewailing their unworthiness and sins, which hinder them from daring to approach to this heavenly table. Fourthly, by fervent prayer, begging that Christ would communicate to them some share in those graces which he brings with him to the worthy receiver, and that he would come at least spiritually to their souls, and take possession of them, and unite them to himself by an indissoluble band of love.

Ninteenthly, after the communion, let them return thanks to God for the passion and death of his Son, and for having been permitted to assist at these divine mysteries; let them receive with humility the benediction given by the priest in the name of the blessed Trinity; let them beg pardon for their negligences and distractions; and so offering themselves and all their undertakings to God, depart in peace.

Q. What advice would you give to those who through indisposition, or other unavoidable impediments, are not able to assist at Mass upon a Sunday or Holiday.

A, I would advise them to endeavour to hear Mass at least in spirit, according to the method prescribed by Mr. Gother, for the absent, in the little book of instructions and devotions for hearing Mass.

Q. What if a person, through the absolute necessity of his unhappy circumstances, should be tied to a place where he can never hear Mass, do you think he might not then be allowed to join in prayer with those of another communion, by way of supplying this defect?

A. No certainly. It is a misfortune, and a great misfortune, to be kept like David, when he was persecuted by Saul, at a distance from the temple of God, and his sacred mysteries; but it would be a crime to join one's self upon that account with an heretical or schismatical congregation, whose worship God rejects as sacrilegious and impious. In such a case therefore a christian must serve his God alone to the best of his power, by offering to him the homage of prayer, adoration, contrition, &c. and must frequently hear Mass in spirit, by joining himself with all the faithful throughout the earth, wherever they are offering to God that divine sacrifice; ever sighing after these heavenly mysteries, and praying for his delivery from that Babylon, which keeps him at a distance from the temple of God.