Instructions and Devotions for Hearing Mass

I. ROM the beginning of the world the servants of God were always accustomed to offer Sacrifice to him; by way of acknowledging his soveraignty, and paying their homage to him: And in all ancient religions, true or false, this worship of Sacrifice was always looked upon as a most solemn act of religion, due to the Deity which they worshipped.

2. In the law of Nature, and in the law of Moses, there was great variety of sacrifices; some bloody (in which the victim was slain), others unbloody; some were called holocausts, or whole burnt-offerings, in which the whole host or victim was consumed in fire upon God’s Altar, for his honour and glory; others were called sin-offerings, which were offered for sims; others were offerings of thanksgiving; others, in fine, were pacifick, or peace-offerings, which were offered for obtaining favours of God; the word peace in the Scripture style signifying all manner of good and prosperity. 3- All these sacrifices of the law of Nature, and of the law of Moses, were of themselves but weak and needy elements, and only figures of a sacrifice to come, viz. that of Jesus Christ; in consideration of which sacrifice only, and of the faith of the offerers, by which they believ’d in this redeemer to come, those ancient sacrifices were then accepted by the divine majesty, when they were accompanied with the inward sacrifice of the heart: but not for any intrinsick worth or dignity of the things offered; for no other blood but the blood of Christ could wash away our sins. Hence in the 39th Psalm, spoken in the person of Christ to his Father, we read, Sacrifice and oblation thou didst not desire, but thou hast fitted a body for me. (So St. Paul reads it, Heb. x. 5.) Burnt-offering and sin-offering thou didst not require, then said I, Behold I come. To give us to understand, that by reason of the insufficiency of the sacrifices of the old law, Christ himself would come to be our sacrifice, and would offer up his own body and blood for us.

4. Accordingly our Saviour Jesus Christ, at the time appointed by his Father, having taken flesh for us, was pleased to offer himself a sacrifice for us all, dying upon the cross for the sins of the whole world. By this one offering we were compleatly redeemed, in as much as our ransom was paid, and all mercy, grace, and salvation were purchased for us. Neither can there now be any need of his dying any more, or purchasing any other graces for us than those for which he has already paid the price of his blood.

5. Nevertheless for the daily application of this one eternal redemption to our souls, and that the mercy, grace, and salvation which he has purchased for us, may be actually communicated to us, he not only continually appears in our behalf in the sanctuary of heaven, there representing and offering to his Father his death and Passion for us; but has also instituted the Blessed Eucharist, the night before his Passion, in which he has bequeathed us his body and blood under the sacramental veils, to be not only received by us as a sacrament, for the food and nourishment of our souls; but also to be offered and presented by his ministers to his Father [mystically broken and shed] as a sacrifice: not by way of a new death, but by way of a standing memorial of his death; a daily celebrating and representing this death to God, and an applying to our souls the fruits of it.

6. This Eucharistick sacrifice of the body and blood of Christ, daily offered under the forms of bread and wine, in remembrance of his Passion, is what we call the Mass. This is the solemn Liturgy of the Catholick Church. This is that pure offering made to God in every place among the Gentiles, according to the prophecy of Malachii. v. 10, 11. La) By this Christ is a priest for ever according to the order of Melchisedech, Ps. cix. whose sacrifice was bread and wine, Gen. xv.

7. This sacrifice of the Mass is the same in substance with that which Christ offered for us upon the cross: because both the victim offered, and the priest, or principal offerer, is the same Jesus Christ. The difference is only in the manner of the offering; because upon the cross our Saviour offered himself in such manner, as really to shed his blood and die for us; whereas now he does not really shed his blood or die any more. And therefore this is called an unbloody sacrifice; and that of the cross a bloody sacrifice.

8. By reason of this near alliance which this sacrifice of the Mass has with the sacrifice of the cross, it compleatly answers all the different ends of sacrifice, and that in a manner infinitely more perfect than any of the ancient sacrifices. Christ is here both priest and victim, representing in person and offering up his death and Passion to his Father: First, for the adoration, praise, honour and glory of the divine majesty. Secondly, in thanksgiving for all his benefits. "Thirdly, for the obtaining of pardon for our sins. Fourthly, for the obtaining of grace and salvation for us, by the merits of that same death and Passion. And therefore this sacrifice, in order to all these ends, must be infinitely beyond all the holocausts, thank-offerings, sin-offerings, and peace-offerings of the ancient law.

9. This sacrifice of the Mass then is offered up to God in the Catholick Church, Ist, as a daily remembrance of the Passion of Christ: This do in remembrance of me, St. Luke xxii. 2dly, as a most solemn worship of the divine majesty. 3dly, as a most acceptable thanksgiving to God, from whence it has the name of Eucharist. 4thly, as a most powerful means to move God to shew mercy to us in the forgiveness of our sins; for which reason we call it propitiatory: and /astly, as a most effectual way to obtain of God all that we want, coming to him, (as we here do) with Christ, and through Christ.

10. For these ends both priest and people ought to offer up the sacrifice of the Mass: the priest as Christ’s minister, and in his person; and the people by the hands of the priest; and both the one and the other by the hands of the great high-priest Jesus Christ. And with this offering of Christ’s both the one and the other ought to make a total offering of themselves also by his hands, and in union with him.

11. Hence the best devotion for hearing Mass, is that which has for its object the Passion of Christ, and which tends to unite the soul to Christ, and through him to his Father; and which most perfectly answers all the other ends of this sacrifice, viz. the adoration of God, thanksgiving for all his benefits, the obtaining pardon for all our sins, and grace in all our necessities.

Section II

The Manner of Hearing Mass

When you are going to hear Mass, let your first care be to endeavour to recollect yourself, as well as you can, by calling home your wandering thoughts, and taking them off from all other businesses and concerns. Imagine that you hear within you the sweet voice of your Saviour, inviting you to come to his sacrifice, and to unite yourself to him.

In your way to the church or chapel, put ourself in spirit in the company of the Blessed Virgin, and the other pious women going to Mount Calvary, to be present at the Passion and death of our Lord. Represent your Saviour as carry- _ ing his cross before you, to be immolated thereon for your sins, and bewail these sins of yours, as the causes of all his sufferings.

When you enter the church or chapel, humble yourself profoundly in the presence of God, whose house you come in; and if the B, Sacrament be kept there, adore your Saviour upon your bended knees. At taking of holy water, make the sign of the cross upon yourself, beg pardon for your sins, and humbly crave that you may be washed and cleansed from them by the blood of the Lamb.

Chuse as much as you can a place to kneel in, where you may be most recollected and least disturbed. ‘There represent to yourself by a lively faith the majesty of God, and humbly beg his mercy and grace, that you may assist at this tremendous sacrifice in the manner that you ought.

At the beginning of the Mass, the priest at the foot of the altar makes the sign of the cross, In the Name of the Father, and of the Son, and of the Holy Ghost, Amen, and then recites with the clerk the 42d Psalm, Judica me Deus, &c. Judge me, O God, &c. which you may either recite with him, or pray as follows.

A Prayer, for the Beginning of the Mass

Almighty Lord of heaven and earth, behold I a wretched sinner presume to appear before thee this day, to offer up to thee by the hands of this thy minister, and by the hands of our high-priest, Jesus Christ thy Son, the sacrifice of his body and blood, in union with that sacrifice which he offered thee upon the cross, 1st, for thy own honour, praise, adoration and glory; 2d/y, in remembrance of his death and Passion; 3dly, in thanksgiving for all thy blessings bestowed on him and on his whole church, whether triumphant in heaven, or militant on earth; and especially for those bestow’d on me the most unworthy of all; 4th/y, for obtaining pardon and remission of all my sins; and of those of all others whether living or dead, for whom I ought to pray: and, lastly, for obtaining all graces and blessings both for myself, and for thy whole church. O be thou pleased to assist me in such a manner by thy grace, that I may behave myself this day as I ought to do in thy divine presence, and that I may so commemorate the death and Passion of thy Son, as to partake most plentifully of the fruits of it. "Through the same Jesus Christ thy Son. Amen.

Then the priest bowing down, says the Confiteor, I confess to Almighty God, &c. by way of a general confession to God, to the whole court of heaven, and to all the faithful there present, of his sins and unworthiness; and to beg their prayers to God for him. And the clerk, in the name of the people, prays for the priest, that God would have mercy on him, and forgive him his sins, and bring him to everlasting life. Then in the name of all there present the clerk makes the like . general confession to God, to the whole court of heaven, and to the priest, and begs his prayers. And the priest prays to God to shew mercy to all his people, and to grant them pardon, absolution, and remission of all their sins. Which is done to the end that both priest and people may put themselves in a penitential spirit, in order to assist worthily at this divine sacrifice. You may either say the Confiteor according to the form which you have above in the Morning Exercise, Pag. 25, or you may pray as follows.

A Prayer at the Confiteor

Son, and Holy Ghost, prostrate in spirit before thee, I here confess in the sight of the whole court of heaven, and of all thy faithful, my innumerable treasons against thy divine majesty. I have sinned, O Lord, I have sinned; I have grievously offended through the whole course of my life, in thought, word, and deed; and therefore am most unworthy to lift up my eyes to heaven, or so much as to name thy sacred name how much more am I unworthy to appear here in thy sanctuary; and to assist amongst thy angels at these heavenly mysteries, which require so much purity; because Jesus Christ himself is here in person both priest and victim! But, O my God, Devotions for Mass 77. thy mercies are above all thy works, and thou wilt not despise a contrite and humble heart; and therefore I here venture to come into thy temple, and with the poor Publican (and, as I hope, with the same penitential spirit) I strike my breast and say, O God be merciful to me a sinner, [Repeat this thrice.] And I humbly hope to find this mercy which I crave, through that Passion and death which is here celebrated. O fountain of mercy, grant this mercy to me, and to all poor sinners. Amen.

After the Confiteor the priest goes up to the altar, saying, Take away from us, we beseech thee, O Lord, our iniquities, that we may be worthy to enter with pure minds ` into the holy of holes, through Christ our Lord. Amen. Say the same with him: and when he kisses the altar as a figure of Christ, and the seat of the sacred mysteries, make an act of love for your divine Saviour, and embrace his feet with an humble and tender affection.

When the priest is come up to the altar, he goes to the book, and there reads what is called the Jntroit, or entrance of the Mass, which is different every day, and is generally an anthem taken out of the Scripture, with the first verse of one of the psalms, and the Glory be to the Father, &c. to glorify the Blessed Trinity.

A Prayer, at the Introit

Cs O Lord, we may be truly prepared for the offering this great sacrifice to thee this day, and because our sins alone can render us displeasing to thee, therefore we cry aloud to thee for mercy.

The priest returns to the middle of the altar, and says alternatively 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. iat in this frequent calling for mercy; but let it be with a truly contrite and humble heart.

After the Kyrie eleison, the priest recites the Gloria in excelsis, or 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 birth of Christ. Join in this heavenly hymn, and excite in your soul the affections which it expresses.

THE GLORIA IN EXCELSIS as be to God on high, and peace on earth to men of good-will. We praise thee, we bless thee, we adore thee, we glorify thee, we give thee thanks for thy great glory. O Lord God, O heavenly king, O God the Father almighty, O Lord Jesus Christ, the only begotten Son, O Lord God, O Lamb of God, O Son of the Father, O thou who takest away the sins of the world, have mercy on us: O thou who takest away the sins of the world, receive our prayer: O thou who sittest at the right hand of the Father, have mercy on us: For thou alone art holy, thou alone art Lord, thou alone art most high, O Jesus Christ, together with the Holy Ghost, in the glory of God the Father. ` Amen.

N.B. This being a hymn of joy, is omitted in the Masses of Reguiem for the dead, and in the Masses of the Sundays and Ferias of the penitential times of Advent and Lent, &e.

At the end of the Gria in excelsis, the priest kisses the altar, and turning about to the people, says, Dominus vobiscum, The Lord be with you. Answer: Et cum spiritu tuo, And with thy spirit. As often as this salutation is repeated, pray that our Lord may be always with you, with his ministers, and with all his people, by directing and assisting all with his heavenly grace.

Then the priest returns to the book, and says Oremus, Let us pray; and then reads the collect or collects of the day, concluding them with the usual termination, Per Dominum nostrum, &c. Through our Lord Jesus Christ, &c. with which the church commonly concludes all her prayers. Whilst the priest is reading the collects you may thus join with him,

A Prayer at the Collects

humbly beseech thee mercifully to give ear to the prayers here offered thee by thy servant in the name of thy whole church, and in behalf of us thy people: Accept them, to the honour of thy name, and the good of our souls; and grant to us all mercy, grace, and salvation. Through our Lord

On the Festival of a Saint

Grant, we beseech thee, almighty God, that the examples of thy saints may effectually move us to reform our lives, that while we celebrate their festivals, we may also imitate their actions. Through our Lord Jesus Christ. Amen.

The Collects being ended, the priest lays his hands upon the book, and reads the Epistle or Lesson of the day. At the end of which the clerk answers, Deo pain Thanks be to God, viz. for the eavenly doctrine there delivered.: Then follow some verses or sentences of Scripture called the Gradual, which are every day different. During the Epistle and Gradual you may pray thus:

Al Gis Iaai LI Thet Dies Trios

Thou hast vouchsafed, O Lord, to teach us thy sacred truths by thy prophets and apostles: O grant that we may so improve by their doctrine and examples in the love of thy holy name, and of thy holy law, that we may shew forth by our lives whose disciples we are: that we may no longer follow the corrupt inclinations of flesh and blood, but master all our passions; that we may be ever directed by thy light, and strengthen’d by thy grace to walk in the way of thy commandments, and to serve thee with clean hearts. Through our Lord

A Prayer at the Gradual

He wonderful, O Lord, is thy name through the whole earth! I will bless thee, O Lord, at all times; thy praise shall ever be in my mouth. Be thou my God and my protector for ever: I will put my whole trust in thee: O let me never be confounded.

After this the book is removed to the other side of the altar, in order to the reading F of the Gospel for the day. Which re- moval 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, stands a while bowing down before the middle of the altar, begging of God in secret to cleanse his heart and his lips, that he may be worthy to declare those heavenly words. You may at the same time ask of God that he would open your ears and heart, that these divine lessons may sink deep into your soul.

At the beginning of the Gospel the priest greets the people with the usual salutation, Dominus vobiscum, The Lord be with you. And then tells out of which of the evangelists the Gospel is taken, saying, Sequentia S. Evangelii secundum, &c, i.e. What follows is of the holy Gospel, &c. At which words both priest and people make the sign of the cross, Ist, upon their foreheads, to signify that they are not ashamed of the cross of Christ and his doctrine. 2d/y, upon their mouths, to signify that they will ever profess it in words. 3d/y, upon their breasts, to signify that they will always keep it in their hearts. The clerk answers, Gloria tibi, Domine, Glory be to thee, O Lord.

I Vee At the Gospel stand up, to declare by that posture your readiness to go and do whatsoever you shall be commanded by your Saviour in his Gospel: and if you have not the convenience of reading of it, or otherwise attending to it, you may pray as follows:

Markl RAYE R AT THE GOSREL LORD Jesus Christ, who camest down from heaven to instruct us in all truth, and continuest daily to teach us by thy holy Gospels, and the preachers of thy word; grant me grace, that I may be wanting in no care necessary for my being instructed in thy saving truths: let me be as industrious in my soul’s concern, as I am for my body, that while I take pains in the affairs of this world, I may not, through stupidity or neglect, let my soul starve and perish everlastingly. Let the rules of thy Gospel be the direction of my life, that I may not only know thy will, but likewise do it; that I may observe thy commandments;; and resisting all the inclinations of corrupt nature, ever follow thee, who art the Way, the Truth, and the Life: for thus only can I be thy true disciple; and thus only, O Jesus, canst thou be my master.

At the end of the Gospel the clerk answers, Laus tibi, Christe, Praise be to thee, O Christ. And the priest kisses the book, in reverence to those sacred words he has been reading out of it. Then upon all Sundays, and many other festival days, standing in the middle of the altar, he recites the Nicene Creed, kneeling down at those words, He was made man, in reverence to the great mystery of our Lord’s incarnation.

THE NICENE CREED BELIEVE in one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages: God of God, Light of Light, true God of true God; begotten, not made, consubstantial to the Father; by whom all things were made. Who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and he was made man: was crucified also for us; under Pontius Pilate he suffered and was buried, and the third day he rose again according to the Scriptures: he ascended into heaven, sits at the right-hand of the Father, and is to come again with glory to judge the living and the dead; of whose kingdom there shall be no end. And in the Holy Ghost the Lord, and giver of life, who proceeds from the Father and the Son, who, together with the Father and the Son, is adored and glorified, who spoke by the prophets. And one, holy, Catholick and Apostolick Church. I confess one baptism for the remission of sins. And I look tor the resurrection of the dead. And the life of the world to come. Amen.

Then the priest turns about to the people. and says, Dominus vobiscum, The Lord be with you. And having read in the book a verse or sentence of the scripture, which is called the Offertory, and is every day different, he uncovers the chalice, and taking in his hand the paten, or little plate, offers up the bread to God: then going to the corner of the altar, he takes the wine, and pours it into the chalice, and mingles with it a small quantity of water, in remembrance of the blood and water that issued out ‘of our Saviour’s side; after which, he returns to the middle of the altar, and offers up the chalice. Then bowing down, he begs that this sacrifice, which he desires to offer with a contrite and humble heart, may find acceptance with God; and blessing the bread and wine with the sign of the cross, he invokes the author of all sanctity to sanctify this offering. During the Offertory you may pray thus:

A Prayer at the Offertory

Accept, O eternal Father, this offering which is here made to thee by thy minister, in the name of us all here present, and of thy whole church. Tis as yet only bread and wine, but by a miracle of thy power and grace, will shortly become the body and blood of thy beloved Son. He is our high-priest, and he is our victim. With him and through him we desire to approach to thee this day, and by his hands to offer thee this sacrifice, for thy own honour, praise and glory, in thanksgiving for all thy benefits, in satisfaction for all our sins, and for obtaining conversion for all unbelievers, and mercy, grace, and salvation for all thy faithful. And with this offering of thy only begotten Son, we offer ourselves to thee, begging, that by the virtue of this sacrifice, we may be happily united to thee, and that nothing in life and death may ever separate us any more from thee.

At the end of the Offertory, the priest goes to the corner of the altar, and washes the tips of his fingers, to denote the cleanness and purity of soul with which we ought to approach to these divine mysteries, saying, Lavabo, &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. Then returning to the middle of the altar, and there bowing down, he begs of the Blessed Trinity to receive this oblation in memory of the Passion, resurrection and ascension of our Lord Jesus Christ, and for an honourable commemoration of the Blessed Virgin, and of all the saints, that they may intercede for us in heaven, whose memory we celebrate upon earth. You may thus join with him:

A Prayer at the Lavabo, or the Washing of the Fingers

What cleanness and purity of heart ought we to bring with us to this great sacrifice! But alas! I am a poor unclean sinner. O wash me, dear Lord, from all the stains of sin in the blood of the Lamb, that I may be worthy to be present at these heavenly mysteries.

A Prayer When the Priest Stands Bowing Down at the Middle of the Altar

O MOST holy and adorable Trinity, vouchsafe to receive this our sacrifice in remembrance of our Saviour’s Passion, resurrection, and glorious ascension; and grant, that we may die with him to our sins, rise with him to a new life, and ascend with him to thee. Let those saints, whose memory we celebrate on earth, remember us before thy throne in heaven, and obtain mercy for us, through the same Jesus Christ our Lord. Amen.

Then the priest kissing the altar turns to the people, and says, Orate Fratres, &c. that is, Brethren pray, that my sacrifice and yours may be made acceptable to God the Father Almighty. You would do well to pray as he desires, and say with the clerk, AY the Lord receive this sacrifice from thy hands, to the praise and glory of his own name, for our benefit, and that of all his holy church.

Then the priest says in a low voice the prayers call’d Secreta, which correspond to the Collects of the day, and are different every day. During which you may pray as follows:

A Prayer at the Secreta

i Vd eight hear our prayers, O Lord, and graciously accept this oblation which we thy servants make to thee;; and as we offer it to the honour of thy name, so may it be to us here a means of obtaining thy grace, and life everlasting saint through Jesus Christ. men.

One Dere Fbs LIV Al (of a Saint

Sanctify, O Lord, we beseech thee, these gifts which we offer thee in this solemnity of thy holy servant N. and so strengthen us by thy grace, that both in prosperity and adversity our ways may be ever directed to thy honour, through our Lord The priest concludes the Secreta by saying aloud, Per omnia secula seculorum, that is, World without end. Answ. Amen. Priest. Dominus vobiscum, The Lord be with you. Answ. Et cum spiritu tuo, And with thy spirit. Priest. Sursum corda, Lift up your hearts. Answ. Habemus ad Dominum, We have them lifted up to the Lord. Priest. Gratias agamus Domino Deo nostro, Let us give thanks to the Lord our God. Answ. Dignum et justum est, It is meet and just. Then the priest recites the Preface (so called because it serves as an introduction to the Canon of the Mass) in which you may join with him as follows:

The Preface

It is truly meet and just, right and wholesome, that we always, and in all places, should give thanks to thee, O holy Lord, almighty Father, everlasting God, through Christ our Lord. Through whom the angels go Devotions for Mass give praise to thee, the dominations adore, the powers tremble, the heavens and the virtues of the heavens, and the blessed seraphims with common jubilee join in glorifying thy majesty. With whom we beseech thee, that thou wouldst order our voices also to be admitted, saying with a most humble confession, The heavens and the earth are full of thy glory. Hosanna in the highest. Blessed is he that cometh in the name of the Lord. Hosanna in the highest.

After the Preface follows the Canon of the Mass, or the most sacred and 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 Jesus Christ his Son, to accept this sacrifice for the holy Catholick Church, for the pope, for the bishop, for the king, and for all the professors of the orthodox and apostolick 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 subjoin’d a remembrance of all there present, followed by a solemn commemoration of the Blessed Virgin, of the apostles, 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 in- * tercession, through Jesus Christ our ‘Lord. During this part of the Canon you may pray thus:

A Prayer at the Beginning of the Canon

Eternal and most merciful Father, behold we come to offer thee our homage this day; we desire to adore, praise, and glorify thee; and to give thee thanks for thy great glory, joining our hearts and voices with all thy blessed in heaven, and with thy whole church upon earth. But acknowledging our great unworthiness and innumerable sins, for which we are heartily sorry, and humbly beg thy pardon, we dare not venture to approach to thee otherwise than in company of thy Son, our advocate and mediator Jesus Christ, whom thou hast given us to be both our high-priest and sacrifice. With him therefore, and through him, we venture to offer thee this sacrifice; to his most sacred intentions we desire to unite our’s; and with this offering, which he makes of himself, we desire to make an offering of our whole being to thee. With him and through him we beseech thee to exalt thy holy Catholick Church throughout the whole world; to maintain her in peace, unity, holiness and truth; to have mercy on thy servants, N. our chief bishop, N. our prelate, N. our king, and on all that truly fear thee; on our parents, children, friends, and benefactors, Fc., on all those whom we have any way scandalized, injured, or offended, or for whom we are any other way bound to pray; on all that are in their agony, or under violent temptations, or other necessities, corporal or spiritual; on all our enemies; and, in a word, on all poor sinners; that we may all be converted to thee, and find mercy, through Jesus Christ thy Son: through whom we hope one day to be admitted into the company of all thy saints and elect, whose memory we here celebrate, whose prayers we desire, and with whom we communicate in these holy mysteries.

Then the priest spreads his hands, according to the ancient ceremony of sacrifices, over the bread and wine, which are to be consecrated into the body and blood of Christ, and begs that God would accept of 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. After which, he solemnly blesses the bread and wine with the sign of the cross, and invokes the Almighty, that they may be made to us the body and blood of his most beloved Son our Lord Jesus Christ. And so 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 Christ’s own words, pronounced in his name and person by the priest, and is the most essential part of this sacrifice, because thereby 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. At the elevation of the chalice, the priest recites those words of Christ: As often as you 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 J God to accept this sacrifice, as he was pleased to accept the oblations of Abe/, 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 mys-teries here below. In the mean time you may pray thus:

A Prayer When the Priest Spreads His Hands Over the Oblation

W* present to thee, O Lord, this bread and wine, which being composed of many, reduced into one, are symbols of concord and unity, that by thy all-powerful blessing they may be made for us the precious body and blood of thy beloved Son; and that through him, and through his death and Passion, applied to our souls by these sacred mysteries, we may obtain mercy, grace, and peace in this life, and eternal happiness in — the next.

At the Consecration

Make an act of faith of the real presence of your Saviour’s body and blood, soul and divinity, under the sacramental veils.

Offer your whole self to him, and through 7 him to his Father. Beg that your heart and soul may be happily changed into him, — ee ee ee

At the Elevation

Contemplate, with the eyes of your soul, your Saviour elevated upon the cross for you. Bow down all the powers of your soul to adore him, and beg that he would draw all hearts to himself.

A PRAYER AFTER THE ELEVATION OOK down now, O Lord, we beseech thee, upon this sacred victim, which was once offered to thee upon the cross, and is now daily offered to thee. Remember that thy only begotten Son, for us poor sinners, was conceived and born into this world: that for us he suffered a bitter agony and sweat of blood; for us he was betrayed into the hands of sinners, buffeted, spit upon, and many ways abused; for us he was scourg’d at a pillar, crown’d with thorns, and nail’d to a cross; for us he died, and for us he triumph’d over death by his resurrection, and opened heaven for us by his ascension. We desire gratefully to commemorate all these mysteries this day, in the oblation of this pure and holy sacrifice. O look not on our sins, but on the infinite ransom paid for them. And whilst we offer it here below upon our altars, do thou receive it upon thy altar above, from the hands of the angel of the great council, the eternal priest; and from thence send down thy blessing upon us all that here below assist at these divine mysteries, through the same Jesus Christ our Lord. Amen.

Then the priest proceeds to the Memento, or commemoration of the dead, saying, Remember also, O Lord, thy servants N. and N. who are gone before us with the sign of faith, and repose in the sleep of peace; praying for all the faithful departed in general, and in particular for those for whom he desires to offer this sacrifice. Do you the same; and during this memento, recommend in particular to God’s mercy, through Jesus Christ’s death and Passion, the souls of your relations, friends, &c. such as are lately dead, or have been particularly recommended to your prayers; all such as you have any ways injured, or been an occasion of their sins; such as are in the greatest want of prayers, or have none to pray for them in fine, all such as God would have you particularly pray for. And conclude with the priest: to these, O Lord, and to all that rest in Christ, grant, we beseech thee, a place of refreshment, light, and peace, through the same Christ our Lord, Amen.

After this memento, or commemoration of the dead, the priest, raising his voice a little, and striking his breast, says, Nobis quoque peccatoribus, &c. And to us sinners, &c. humbly craving mercy and pardon for his sins, and to be admitted to some part and society with the apostles and martyrs, through Jesus Christ. Then kneeling down, and taking the sacred host in his hands, he makes the sign of the cross with it over the chalice, saying, Through him, and with him, and in him, is to thee, O 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, and then kneels down, saying with a loud voice, Per omnia secula seculorum, For ever and ever. Answ. Amen. After which, he recites aloud the Pater noster, or Lord’s Prayer. The clerk answering at the end, Sed libera nos a malo, But deliver us from evil. In the mean time you may pray thus:

A Prayer at the Nobis Quoque

Peccatoribus. We humbly implore thy mercy, O Lord, for ourselves also; we beg pardon for all our sins; we desire to detest them, and to renounce them for ever: all our hope is in the multitude of thy tender mercies, from which we confidently expect forgiveness, through Jesus Christ, and to be G one day, through him, admitted into the company of the blessed apostles and martyrs _ in thy heavenly paradise. In the mean time we desire to offer thee daily through him all honour and glory.

At the Pater noster join with the priest in that sacred prayer. And at the conclusion of it, beg with him to be delivered from all evils past, present, and to come; and by the intercession of the B. Virgin, and of all the saints, to be secured from sin, and all disturbances, through Jesus Christ our Lord.

After this, the priest breaks the host over the chalice, in remembrance of Christ’s body being broken for us upon the cross; and he puts a small particle of the host into the chalice, praying that the peace of the Lord may be always with us, Then kneeling down, and rising up again, he says, Agnus Dei, &c. Lamb of God, who takest away the sins of the world, have mercy on us. He repeats this thrice; but at the third time, instead of have mercy on us, he says, Grant us peace. After the Agnus Dei, the priest says three short prayers, by way of preparation for receiving the B. Sacrament; then kneeling down, and rising again, he takes up the host, and striking his breast, he says thrice, Domine, non sum dignus, &c. Lord, I am not worthy that thou shouldst enter under my roof; speak only the word, and my soul shall be healed. After which, he makes the sign of the cross upon himself with the host, saying, The body of our Lord Jesus Christ preserve my soul to life everlasting. Amen. And so receives it. Then after a short pause in mental prayer, he proceeds to the receiving of the chalice, using the like words, The blood of our Lord Jesus Christ preserve my soul to life everlasting. Amen, Then follows the communion of the people, if any are to receive.

The devotion most proper for the people from the Pater noster, till after the priests communion, is to make, during that time, a spiritual communion; 1st, by a lively faith of the real presence, in the B. Sacrament, of the Lamb of God slain for our sins, and of the abundance of graces which he brings with him to such as receive him worthily. 2dly, by an ardent desire of partaking of this life-giving food. 3dly, by humbly acknowledging, and heartily bewailing their unworthiness and sins, which hinder them from daring to approach to this heavenly table. 4zh/y, by enflamed affections of love, aspiring after Jesus Christ, and an eternal union with him, inviting him to come at least spiritually into their 100. Devotions for Mass souls, and to take full possession of all the powers of their souls, and to give them a large share in those graces which he usually bestows on the worthy communicant, &c, ‘This is a devotion which may be made with great profit, not only as often as a person hears Mass, but at any other hour in the day, and the oftener the better. You may if you please make use of this form.

A Spiritual Communion

My sweet Saviour Jesus Christ, thou art my soveraign good, the fountain of all good, my God and my all. I most firmly believe, that for us sinners, and for our salvation, thou wast pleased to come down from heaven, to take upon thee, by the mystery of thy incarnation, our human nature, and to become one of us, that so thou mightst be our high-priest and our victim: I most firmly believe, that thou offeredst thyself upon the cross a sacrifice for us all, after having suffered many cruel torments for us; and that by thy glorious resurrection and admirable ascension, thou hast opened the gates of heaven for us. I most firmly believe, that in these sacred mys-teries thou art truly and really present, and that thy sacred body and blood are here offered up in sacrifice, and verily and indeed received by thy faithful, in remembrance of thy death. O how happy are those souls who worthily receive thee in this divine sacrament! O what graces, what sanctity do they receive from this fountain of all sanctity! O that I were so happy as to be worthy to approach this day to thy heavenly banquet, and to feed on the food of life, the bread of angels! But alas! I am the most wretched of all sinners, who from my first coming to the use of reason, till this hour, have innumerable ways offended thee my God. My soul is overspread with an universal leprosy, covered on all sides with ulcers, and unclean and filthy beyond measure; and therefore infinitely unworthy to approach to the Lord of all purity and sanctity. In this lamentable state that I am, I dare not so much as look up towards thy altar, much less approach to it; but with eyes and heart cast down, and with a deep sense of my manifold treasons, and great unworthiness, I humbly beg pardon of thee for all my sins, and implore thy mercy. O fountain of mercy, have compassion on me, and suffer me at least to sigh after thee; and tho’ I am unworthy of thy embraces, permit me, like the penitent Magdalene, to present myself at least before thy feet, and wash them in spirit with my tears! O may thy sacred blood, which thou hast shed for all sinners, cleanse my poor soul this day from all its filth O come to me, dear Lord, in spirit, and take possession of all the powers of my soul! recollect my memory in thee, enlighten my understanding, and enflame my will with thy love. O let me be thine, and thou mine, from henceforth and for ever; and grant that nothing in life or death may ever separate me from thee any more. In this one prayer hear me, O Lords and in all things else do with me what thou wilt.

After the communion, the priest takes the Lotions, or Ablutions, of wine and water into the chalice, in order to consummate whatever may remain of the consecrated species. Then covering the chalice, he goes to the book, and reads a versicle of holy Scripture, call’d the communion; after which, he turns about to the people with the usual salutation, Dominus vobiscum; and returning to the book, reads the collects or prayers, call’d the postcommunion: after which, he again greets the people with Dominus vobiscum, and gives them leave to depart with Ite, missa est. The clerk answering, Dee gratias, Thanks be to God. ‘Then the priest, bowing down before the altar, makes a short prayer to the blessed Trinity; and then turning about to the people, gives his blessing to them all in the name of the blessed Trinity: and so concludes the Mass, by reading the beginning of the gospel according to St. John, which the people hear standing, till these words, Et verbum caro factum est, And the word was made flesh; when both priest and people kneel down in reverence to the mystery of Christ’s incarnation. At the end the clerk answers, Deo gratias, Thanks be to God. And so the priest returns from the altar to the sacristy, and unvests himself, reciting in the mean time the Benedicite, or the Canticle of the three Children, inviting all creatures in heaven and earth to praise and bless the Lord. After the communion of the priest, you may pray as follows:

A Prayer after the Communion

Return thee now most hearty thanks, O my God, through Jesus Christ thy Son, that thou hast been pleased to deliver him up to death for us, and to give us his body and blood, both as a sacrament and a sacrifice in these holy mysteries, at which thou hast permitted me, a most unworthy sinner, to assist this day. May all heaven and earth bless and praise thee for ever for all thy mercies. O pardon me, dear Lord, all my distractions, and the manifold negligences which I have been guilty of this day in thy sight; and let me not depart without thy benediction. Behold, I desire from this moment to give up myself, and all that belongs to me, into thy hands, and beg, that all my undertakings, all my thoughts, words and actions, may henceforward be level’d at thy glory, through the same Jesus Christ our Lord. Amen,

The Beginning of the Gospel of St. John

In the beginning was the word, and the word was with God, and the word was God. ‘This was in the beginning with God. All things were made by him, and without him was made nothing that was made. In him was the life, and the life was the light of men; and the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. ‘This man came for testimony, to give testimony of the light, that all might believe through him. He was not the light, but to give testimony of the light. It was the true light, which enlightens every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came into his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God; to those who believe in his name, who not of blood, nor of the will of flesh, nor of the will of man, but of God are born. And the word was made flesh, and dwelt among us. And we saw his glory, the glory as of the only begotten of the Father, full of grace and truth.

N.B. With regard to the vestments, in which the priest says Mass; that as the Mass represents the Passion of Christ, and the priest there officiates in his person; so these vestments in which he officiates represent those with which Christ was ignominiously cloathed at the time of his Passion. ‘Thus 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 cloathed 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 wore.

Moreover, as in the old law, the priests that were wont to officiate in sacred functions, nad by the appointment of God vestments ned for that purpose; as well for th aie con ne serait of the divine: eer ei pi ee? tar Ba in: = er f om a the laity e dingh n lig ments; which so represent the virtues which Go a a thea: thus the amice which is first pu n hires ae divine hope, wl apostle c met ire tl innocence of life; the this mo 2, the sweet yoke of ear ae life, in order to a ithe to be ome i 5 fi fine, the chasuble, permost, and covers all the rest, spaik e virtue of charity. In these vestments the Bere makes use oj a colours, viz. the white on the feasts Olof the B. Virgin, of the angels, anc pe o saints that were not martyrs; ‘the red on the feasts of Pentecost, of the invention and exaltation of the cross, and of the apostle and martyrs; the violet, which is the peniand colour, in the penitential times of ee es Lent, and upon Vigils and Ember-ere on most of the other Sundays argon roughout the year; and the blac on Good-Friday, and in the Masses for the dead.

We make a reverence to the altar upon which Mass is said, because ’tis the seat of these divine mysteries, and a figure of Christ, who is not only our priest and sacrifice, but our altar too, inasmuch as we offer our prayers and sacrifices through him. Upon the altar we always have a crucifix; that as the Mass is said in remembrance of Christ’s Passion and death, both priest and people may have before their eyes, during this sacrifice, the image that puts them in mind of his Passion and death. And there are always lighted candles upon the altar during Mass; as well to honour the victory and triumph of our great king (which is there celebrated) by these lights, which are tokens of our joy and of his glory; as to denote the light of faith, with which we are to approach to him,