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Lorsque le document est trop grand pour dtre reproduit en un seul clichA, il est filmA A partir de Tangle supArieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images nAcessaire. Les diagrammes suivants illustrent la mAthode. irrata to pelure, n d 1 2 3 32X 1 2 3 4 S 6 Hm « F-i mm 1 1 ! iBtfffl ff 1 -j 'flKlnl n * kI Ii. nif M KI ■M hHtEM 1 'i '. ■Biji H BP ''-j[| mm ^ tl. ^■•I-, J3!lki' AN EXPLANATION OP THE PRAYERS AND CEREMONIES OF THE HOLT Si»ttin$t of ti^t UlAjedGi IN A SERIES OF FAMILIAR DISCOURSES* ADDRESSED TO A CONGREGATION. ALSO, THE LITANY OF THE HOLY MASS. BELFAST : PRINTED FOR THE CATHOLIC BOOK SOCIETY, Bff HUOH CLARK, 13, Pottinger's. Entry, 1829. M , i ^ 1 |i m 1 R W^ ■nJipA " •|^K| ,/tk RCi' ifl^f 'i' P'-''^ mi ^^I'f. y 1 rjlHl i;?,/V.>' ijaiir PREFACE. The folkwiBg little Treatise was 'first cottipoaed by the Author for the benefit of his own Congregation, and to satisfy a duty which he owed to them. Ever since he has been charged with the care irf souls, he has observed, with grief, that many derived iiot that advantage from the sacred mysteries which he thought they might. To remedy this evil, and to furnish poor uneducated people with a plain and simple explanation of the Mass, were the motives which first in- duced him to compose these instructions, because he found nothing exactly like them in the English language. The plan he has followed is to give only one simple explanation, and that to the most literal that could be found. It is in vain to present many interpretations to un- educated persons, and leave the selection to them. Such a plan may bewilder the understanding, or perhaps excite passing sentiments of admiration, but will leave nothing impressed on the recollection. Hav- ing no great taste for fancif-iJ devotions, which he would rather repress than encourige at any 'time, he has endeavoured to avoid all far -fetched and allegorical explanations, and to adhere as close as he possibly could to the literal meaning, which the Church had in view when she composed the Liturgy. There is no room for error in following her, and there is sufficient to supply the most rational and solid devotion. If there be any one of such a taste as not to relish the literal meaning, which the Church had in composing these prayers, the Author may pity their want of judgment, but he has no intention of flattering it by supplying them with any thing less solid or less edifying. The entreaty of a few friends, who have read the manuscript, has prevailed upon him to present it to the public in a printed form, in hopes it may do some little good among other Congregations. To instruct the young and the poor is the only ambition of the Author in ir 1 1 m IV. PREFACE. the present undertaking. Thoee who want further instruction and edi6cation may find it abundantly in the works of M. G)chin, which have been translated into English. To this work is the Author in- debted for many, perhaps, of his most beautiful ideas, which he has taken the liberty to adopt whenever it suited his purpose, without servilely copying any where. The only merit he claims is that of pre- senting the reader, in a small compass, a satisfactory eyplanation of every part of the Mass, which he has collected from whatever source he could. Some, perhtips guided by partiality, have assured him that he has accomplished what he undertook, at least in a tolerable degree. If he shall excite in any, greater respect or veneration during .the celebration of these most awful mysteries, his labours will have >been most abundantly repaid. " ' '' •■ .• ^;::•f (■' .' . <' ." ' ■ . *iK5i(V 'J'l ' .:. ■'iTJafs' -.1 -SUi »■ PV'ii,'- ADYERTISEMENT, SBBS Many, even of those who have distinguished themselves bjr their hostility to the '* reU^on of our fathers," have admitted that that re^ ligioR and its rites were venerable. Many of those who have been for- ward in villifying its principles, or in misrepresenting its tenets, have, in the midst of their bigotted bitterness, been compelled to acknowr ledge that its ceremonies were splendid and impressive. We have seen revilers of this stamp ^bowing during the celebration of the Mass, tmd owning that in the forms before them there was something indescribar bly awful — something in the objects around them that proclaimed the presence of divinity — something that was calculated to awaken the inat- tentive, to animate the lukewarm, and to shed even over the spirit of the irreligious a feeling of sacred reverence, leading to penitence and piety. These have been the admissions of the crowd, who had not " faith in them,"— these have been the confessions of men who merely gazed up- on externals — of men who looked not beyond the surface. They knew not that the ceremonies which they witnessed were so many high and holy symbols, pourtraying to the eyes of the faithful the progress, the precepts, the struggles, and the sufferings of him ,who was offered for the transgriessions of the world. They knew not that these constituted the parts and the aggregate of a sacrifice, enjoined from the beginning of a sacrifice, that is, to the true children of Christianity, a mark of remembrance, and an instrument of propitiation. It is th« Catholic, A 'i ' ♦•' \ 1' ' I !>;■■ t Ail' VI. nnd he only, who beholds these sacred forms in their true light; it is he alone who joins rightly in these holy ceremonies, and derives a spiritual advantage from their daily celebration. How ne- cessary is it then that he be thoroughly acquainted with their meaning, with their general tendency, and with each and all of the wonderful in- cidents which they represent. AH, at least all those who are capable of reading, should endeavour to acquire this most interesting and most salutary information. Ignorance in such a case amounts to a crime- Let those, then, who wish to avoid the reproach, open the present little volukne ; it comes before them in an unassuming shape, but itcont^ns matter to make men « wise unto salvation.*' The authorities refeited to, and the works from which it has been compiled, are of the very first character : the names of Cochin and of Glover are sufficiently knowrn they are pronounced with respect by every theological student in Eu- rope. To these the publisher is principally indebted for the materials made use of pn this occasion C!i*?« ft|-' ."J I'l Bill {;l '111. ON SACRIFICE. «Iy every place is ofiered to my name a clean oblation." — Malachi i. II. The Mass, in whatever Hght we consrdcr if, is tlie most solemn act of religion. It is the most acceptable offering we ever made to God — the most adorable sacrifice, in which Clirist himself is both priest and victim — our daily homage, by which we adore the Almighty — the indispensable rite, without which we cannot sanctify the Sunday. It is the centre upon which the whole economy of religion turns, towards which almost every other part has some tendency, or ffom which they most- ly derive their meaning. This being the case, it becomes the duty of every Christian to understand it well — to be ac- quainted with its nature, and to be instructed in its august ceremonies. Yet how few are there who possess this knowledge ? How many, who regularly attend at it without ever entering in- to the spirit, nay, without even properly joining in the ex- ternal ceremonies? How many are present at Mass with so much indifference as clearly to shew, that they either do not understand these awful, or do not value these most beneficial mysteries? It is with reason, therefore, that the Council of Trent commands all the pastors of congregations frequently to explain these important subjects to the faithftil, that they at least may not be answerable for any want of respect and de- votion, which the people may be guilty of in attending at Mass. In order, therefore, to discharge myself of this important part of ray duly, I intend from this day forward, on each Sun- day afternoon, to explain to you some part of the Mass, till we have finished the whole. And I beg your most serious, most earnest attention to these short instructions; which if you will give me, I flatter myself that you may all of you derive con- siderable advantage from them ; even the most ignorant be able to hear Mass with greater profit than he has hitherto done. You know that to adore God is the first duty of man. No sooner were we created than the called for homage became due. You know, likewise, that the most perfect way of expressing this homage is by a sacrifice. A sacrifice U an act of supreme 8 ON 8ACRIFICI. r'"i 'i It ■■ ■• r m m ,31111 I!f r worship, due only to Almighty God. There are many external expressions of worship ; we bow the head at the holy name of Jesus ; we bend the knee in act of adoration ; but these are actions wc make use of also on other occasions. We bo«r the head, or bend the knee, to shew our respect to sotpe exulted crea* tures. But a sacrifice is incommunicable. We offer it to no be- ing, either spiritual or corporeal, except to God, who created all things. It is supposed that the Almighty himself revealed to man this method of adoration ; for wherever man exists, we find it every where prevalent. No nation, however barbarous, — no religion, however false or idolatrous, but what had their sacrili* ces. From the foundation of the world, no agt nor nation ever pretended teadureGod without a sacrifice, until the Protestants^ who were the first sect among Christians who deprived the AN mighty of this right, and themselves of this most admirable intti* Intion. What a loss they have, sustained by it the nak'ednesi of their ritual shews you. Itis a religion without spirit ordivi-« city. What advantage you derive from this adorable saerlBce I hope your own experience tells you, and this explanation will make still more evident. The nrst history of man icpresenta Abel offering to God the fruits of the earth-^ahd Cain making the same acknowledgments from the produce oK hia flocks — and the Almighty testifying his gratification at the sacrifices of the fiormer, because of the good dispositions witii which they were accompanied, while he rejected the latter, because he did not offer them with a pure heart. Now, what more proper than such a sacrifice as this ? If the; fruits and the flocks of the field be the gift of God, what can be more giateful in the creature, than to offer them up to him, acknowledging that all are his, and by his bovmty are we permitted to use them ? . In the Law, which God himself Appointed as tiie religion of; the Jews, he multiplied the Yiumber of their sacrifices^ and in" creased the external splendour of their offering. The most perfect of them consisted in immolating a living animal, and consuming it whole upon the altar. This also is a most strik- ing representation, signifying that our lives, like that of the animal, which is slain, belong to God, and ought to be ofiered up to him. It is accompanied also with his fervent prayer, that if we have forfeited our lives by sin, God would transfer the sin from us to the victim, and remit our forfeit in conse- quence of the contrition and self-devotion with which we of- fer the sacrifice. This was the nature and meaning of thpi^n" cient sacrifices. In our prayers we frequently use expre^ions which allude to them^ as when we beg that our virtuues or prayers ON SACRIFICE. 9 may ascend before God, as the smoke or odour of a sweet smel- ling laeriBce, &c. These were ail institutions of a temporary nature ; they were to last for a time, but to give way to a more perfect one that was to succeed them, in the same manner af the imperfect light of the stars and moon retires and disappears when the blaze of the sun is lighted up. They were emblems, figures, and representations of ^hat uiidcfiled oblation which Cliristians were to possess. From this, indeed, they derived all their merit, and to this, of course, they must yield when it ap- peared. They were good in themselves, because appoint- ed by God ; and though imperfect, they were proportioned to the state of man at that time, and to the degrt^e of knowledge which he then possessed. They served to prepare him for the better things which should be revealed in the new dispensatioa. Of this the Jews themselves were well aware. Many of the prophets had foretold their abolition, and that God would be no longer pleased with the blood of coats or oxen, when Christ should say — Behold I come in their place. The prophet Daniel. Imd foretold that the daily sacrifices should fail ; and Malachi had gone further, and said, that a clean oblation should be sub- stituted in their place, every where from the rising of the sun to the going down of the same, for the name of the Lord was to be great among the Gentiles then, as it had been before among the Jews. From these reflections, dear Christians, you will conclude that a sacrifice is the most perfect method of adoring Goil with which man is acquainted ; that it was appointed by God ; that no religion, either natural or revealed, ever existed with- out it, and therefore that the Christian dispensation, the most perfect of all, is not devoid of this part of religion, I shall not now attempt any further to prove that it is so, except by observing that the very name of Priest and altar ore unmean- ing, empty sounds in a church where there is no sacrifice. As my object now id to instruct those who believe, let me once! more entreat you to give all your attention, and study well this Bublime act of your religion, that by duly celebrating it here, you may be found worthy to enjoy your God eternally heve- after.— ^we». 10 ON THE EXCELLENCY OF THE *'Thii u-.my beloved Son, in whom I am well pleased. "i—JUat/. xvll. 6. The boly Fathers when spealcing of the Mass have exhauited lan^aage, and even the invagination, to find terms of respect tp apply to it. Nothing can exce^ed the encomiums which they pronounce upon this subject i and with reason, for it bas at aJl fieiLes formed the chief object of devotion upon which a ChrU- ihm exercises his thoughts. Wishing to convey to yeur miodis soole idea of the dignity of this sacrifice, I cannot better dolt than by stating at once what it is* It is the unbloody sacrifice cf the body and blood of Christ, pfi^ered up to the EtemaJ Father, uQder the appearance of bread and wiae. Now see what the Mass is. It is a sacrifice, the victim of which is no other than Jesus Christ, who in every Mass renews the sacri* fice which ht once o^r^d on the cross, that is, he continues to offer up that sai4e body and blood, that was immolated aac} ihed upon the cross. In the first h stance, the . sacrifice wai made by the actual shedding of blood ; in the second, the blood is not spilled again, but only represented as shed, by being con- secrated under a different form, and otfered separate from the body ; but in both cases the victim is really the same, and the manner of offering only is different. I thould also add^ thai the High Priest who offers it is still the same ; viz. Jesus Christ himself. For you ought to know, that when we say Mass we do not speak in our own name. Even in the sacred words of consecration, we do not say, this is Christ's body, but we ^y^ " This is my body," because whatever we speak or act, we do it all in his name. Our own existence is in a manner lost ii) his. He is the voice, we are the echo — he is the priest, «yeare the rspreeentatives. The Mass therefore derives all its utility, all its value, all its excellency from the circumstance of Jesus Christ being present upon our altars. Here the Eternal Father might say, *' there is my beloved Son, in whom I am wel! plea&ed.'^ Here is the adorable victim, to which the whole world contains nothing equal, or to be compared ; and even heaven itself contains nothing greater or more holy. Here ii EXCELLEKCY OF THE MAM, 11 *r—Mc(tt» xvn. 6. a sacrificf then worthy of God himself, and the onlf one that could be worthy of him, because in this manner alone could it be a perfect homage, or contain an infinite victim. Can we, then, be surprised that the Almighty should always look down* Kith complacency upon this laamaculate hbst? He beholds here his own Sonv praying for pardon for us, offering himself a victim for oui-iransgressions, and supplicating every blessing for us. He beholds all this, and could we in like manner pene- trate through that veil of the sanctuary, which hides those things from our sight, we too should beheld the Son of the Eternal laid upon our altars. We should see him surroimded by innumerable angeld, veiling their faces and postrate in silent adoration. As soon as the words of consecration are pro- nounced, w6 should behold, says St. John ChrysoSlom, the heavens open, and the Lord of Glory descend in majesty upon ourallars.— We should see blessed spirits, with ambitiaus dili- gence, vieirig with each other to pay him the same respect here ai ihey do in heaven. Christians, with what sentiments ought you to reflect upon these awful truths, if you believe them steadfastly? Can you for a moment consider that your Lord and your Judge is ac- iuslly present, and appear at Mass with thoughtless and dis- sipated minds ? Can you possibly behave with levity or irre- verence in the presence of God and all his holy angels ? Can you suffer frivolous or worldly thoughts to occupy your minds, which at that time ought to be totally annihilated, sacrificed, and devoted to the great object which is before you? Can you behold Jesus praying for you, and yourselves not pray? Catt you behold him offering a sacrJfice-ef thanksgiving for the blessings you have received from God, and you at the same time not feel any sentiments of gratitude? Can you. in fine, see him bearing the weight of your transgressionsi ou^iing his own blood for their expiation, and you be present without join- ing in sentiments of^ regret, or making the sacrifice of a con- trite heart? Explain to me, beloved brethren, these contra- dictions, if you can. I cannot understand them any other way than hy supposing, that you neither think nor believe in what I have been describing. The Catholic who can be guilty of irreverence during the celebration of the sacred mysteries, ii, in my eyes, worse than a heathen or an infideL If an un- beHever were to be ^ resent at our service, he might not per- haps understand it, but if he were a religious man, he would at least respect wha», bears such appearance of sanctity and gravity. Yet how long shall the church be doomed to regret ■p r '■'■I' ]' f W ■ IS fBUITS Of THE MASS* that her own children can appear at her services, without any feeling of reverence or devotion ? O that such persons would Separate themselves frooa our assemblieSk Almighty God would dispense with such attendance, and if he had fewer worshippers, tbey would at least be more wortky of him. It is dot possible to add any thing more to what I have said, which can enhance the -dignity of our sacred riTes. When I have said that Christ is the victim, to add another word would be to diminish the effect. But if it were possible for a moment to forget the circumstance, still I say that thei Matis consider- ed as a prayer, is the most affecting, and most devout com- pilation that was ever made by man. In what other place should we find collected in so small a compass such vehement acta of sorrow— annj\t Ainti ttmo hoetnimf lialP an limiK ttat nawtt<-^ -~l " — -»--- .«-- ^^.., ....... ^.^... ......^^ ._..^.^^^.^. r. ^.-.^s^s ^«Et t*v7V3e , J'*'* ia^Ti.? can possibly spare the same time to produce all these great ef- fects? Oh! the ingratitude, the perversion of thoughtless man! What shall the Almighty do for you to make you think of him"?^ ri' .' .' 16 MOriVES FOR HEARING MASS. =1 ,1?: :l 'V ' ' .if sWWs m J.- 1 1^9 ■»' LI- I ♦ Can he love you more? Can he give you more than he has done ? No, says St. Austin ;, though omnipotent, he cannot give any thing greater— though full of wisdom, he could think ot any thing more valuable — though most rich, ho had no great* er treasure to bestow upon you than wiiat he has given you in the sacrifice of our altar. How ungrateful then must we be to set so little value upon it? How thoughtless, when we have daily opportunities of hearing it, to keep ourselves away, and never come near it ? You will not be surprised therefore, that on all Sundays and festivals of obligation, the church should have commanded all her children to hear Mass under the most- severe penalties. The reason is, because you cannot by any other possible means or prayers, offer to God an equal degree of worship^ you cannot ofier any thing else with which he is equally pleased, or upon which he has promised to look down at all with complacency. You may pray at home, but what are your prayers compared with those which Jesus offers up in the Mass ? You may of- fer up the sacrifice of a contrite heart, but where can you find a heart so pure, a sacrifice so spotless, as that which Jesus offers upon our altar? Excuse not yourselves upon trivial grounds from hearing Mass on these days. You know not the slight you offer to God, the injury you do to your own souls by such neglect. Nothing but most urgent necessities will •excuse such neglect from the guilt of a grievous sin. I would, however, willingly flatter myself tliat there are not many, ex« cept decided reprobates, who do not attend Mass with sincere piety, and profound reverence, at least on the Lord's day. But with that I am not satisfied, neither ought you to be so. What? will you see your Saviour every day renew the mystery of his passion, and be elevated again on the mystic cross, and you pass by the sacred mount without either bending the knee in adoration, or turning your head to look upon him ? Will you behold the blood which was shed to cleanse the world from stain, daily flowing again from his sacred wounds, and you not wish to bathe your souls in the purifying stream ? If so, then do not complain that the Almighty should treat you with similar neglect ; do not complain that he bestows his choicest gifts on others, and passes you by unnoticed. Do not com- plain if you see the dews of heaven descend upon every little field around you, which therefore smile with beauty and ver- dure, whilst your's remains barren, and parched, and thirsty,— an ungrateful soil, upon which no virtues ever bloom. Do not complain ; you made the choice, and you receive accordingly. MOTIVES FOR HEARING MASS. IT Hence you will always observe the Mass soon produces its effects in the lives of those wiio regularly attend at it. You will not see theni defiled by any of those viees which are a dis- grace to human nature ; or, if they be penitents, you wiK see them, like Magdalen, prostrate at the feet of their Saviour, and their eyes streaming with tears for their past misfortunes. You will see them returning from the daily sacrifice, breathing flames, as St. Chrysostom expresses it ; that is, all on fire with the divine love which they have caught from the fire of the al- tar. How should it be otherwise? Can they sit daily at the foot of the cross without learning some of its lessons? Can they receive Jesus daily in spirit, without partaking of his na- ture ? Can they see his example daily exhibited and not imi- tate it in their own actions ? No; it is impossible that so much virtue should be lost upon them. For this reason I believe that a devout attendance at Mass has protected many a soul from vices which they would otherwise have possessed. I believe it has guarded many a one from sudden death and other calamities, which God has suffered to fall on others. I believe it has conferred a blessing on many a family — given peace and unanimity, where discord would other- wisp have reigned ; and made parents happy in the conduct of children, whose hearts would otherwise have been broken by their disobedient and disorderly behaviour. It has thus pre- vented the commission of many sins, and sown the seeds of vir- tues, where they would not otherwise have been found. St. Ambrose says upon this subject, " Christ is all things to us If you are unwell, he is a physician— if you be in a burning fe- ver, he is a fountain— if you are loaded with iniquity, he is righteousness— if you want help, he is strength— if you want foed, he is meat — if you be in darkness, he is light— if you be in danger of death, he is life — if you desire heaven, he is the way that leads to it." While these were the sentiments of peo- ple with regard to the Mass, you must conclude, that they held it in the highest possible estimation, as their safeguard in every situation ; and they considered it as a great misfortune if they suffered a day to pass without being present at it. St. Ray- mond had so high an estimation of the advantages of it, a«ul found so great a pleasure in saying Mass, that if ever he had been prevented from making the daily sacrifice, his soul used to be overpowered with sorrow« his cheerfulness left him, and lie never found comfort in any thing else during the rest of that day* O ! that we, dear Christians, had some of this spirit of the Saints still among us ! Has devotion forsaken the earth alto^ B 2 Id I" I . TBE BISOIMNING OF MASS. 11 if llulH getlier, that we leave Jesus at present such a stranger upon our altars ? Are our necessities less numerous or less urgent than their's were ? Noi but it is true that our weaknesses are great- er, aVid we less sensible of them, We take less pains to acquire strength. If there were a day on which we were not exposed to sin, — a time in which we are not surrounded by enemies ;— if we had no virtues to acquire, no homage to pay, we might be excused from hearing Mass. But, if, on the other hand, we are pressed by all these motives, let us not be so thankless to the Almighty, so thoughtless of ourselves, as to neglect the on- ly means we have of performing all these duties. No time is so lost as that in which we might hear Mass, and do not. Amen, THE BEGINNING OF MASS. l-.il 11 m.. " I WILL go to the Altar of God."— Psedrn xlii. 4. Tub Priest, when he goes to ^ay Mass, first clothes himself in the sacred garments of his office. These he always wears when he performs any public service. They have each of them particular significations, and are emblems of particular virtues ; but altogether they serve to hide the littleness of man ; to make him forget himself while clothed in the robes of a superior cha* racter, and to gain the respect of the people, who no longer consider, on that occasion, what he is as a man, but lose sight of the individual, which is lost in the character of Jesus Christ, which he represents. For let a Priest be either edifying or not, —let him be amiable or otherwise in his private character, that should be all forgotten at the moment. He is then a priest of the Most High, even if an unworthy one; he is a representa- tive of Jesus Christ, who has said to his ministers, He that de- spises you despises me : for it is to God, not to the ministers, that is referred all the honour you pay to them. Thus vested, he goes to the altar, and pauses a moment be- fore he begins. This he does, as well to recollect his thoughts, as to specify the intention for which he offers up the Mass,— whether it be for any individual living or dead, fur the whole church, for himself, or for the necessiiies of the congregation nresent. The Mass is aiwavs offered uo on a Sundav for the benefit of the flock committed to his charge. Then, as if un- worthy to perform so great a function, he descends again from the altar, and, at the bottom of the steps, begins the Mass by THE BEGINNING OP MASSi 19 sayiivg the 42(1 Psalm, wljich encourages him, notwithstanding \m unworthiness, not to be dejected or troubled, to put his conHdence in God, and approach to the ahar with a cheerful heart, because the Almighty who is our salvation, will make glad all those who confess to him. Then bowing down his head m a posture of humility, he confesses to the Almighty God, and to all the saints, that he has sinned most gnevously, and that in every way, both by thoughts, words, and deeds, and through his own most grievous fault. This being the case, ho begs all the saints of heaven, whom he has called as the witnesses of his sins, to be also the intercessors of his par- don, and to pray to the Lord our God for him. The people also, represented by those who serve the Mass, repeat the sartie confession aftfer the priest, acknowledging that they are altogether an assembly of sinners, who have come to implore the divine mercy, because they stand in need of it. Certainly nothing can be more affecting than this humble acknowledge- ment in the beginning of Mass. Oh, how acceptable, how propitiating would it be if we entered into the true spirit of compunction and sorrow, which it is the intention of the church to inspire by these words? It is now we should consider our-^ selves in the situation of the poor publican—retired at a dis- tance from the altar, with eyes cast down, as if unworthy to look up to heaven— striking our breasts in testimony of a bro- ken heart, weeping over our sins, which have rendered us un- worthy of any of the divine favours. If we repeated the Con* fiteor with such sentiments, and presented ourselves at the foot of the altar in these dispositions, instead of saying it as we frequently do, from mere habit, whhout feeling any thing at ail, we might go to tlte celebration of the Mass with becoming confidence, and, like the poor publican, descend from the temple justified. Compunction and humility are the two most ne- cessary virtues by which we can approach to God. You may L learn the importance of them by the great care which the church takes to renew these sentiments over and over again, as we proceed with the Mass. Let us endeavour to cultivate them In our breasts, and we may confidently hope that the Almighty will give us pardon, absolution, and remission of all our sins, and bring us to everlasting life. The devotion about which you ought to be occupied while the Priest remains at the foot of the altar, is chieflv in excitinw snrmw fnr »hnoo d^a wnich render you unworthy to be present at the sacrifice, and earnestly beseeching the Almighty to remr this cause of your unworthiness. How easy would it be tor the simplest MOTIVES FOR HEARING MASS. 20 f*-. i .d people, who can neither read nor say these prayers by heart, to remember this, and join in these sentiments at the lime? The Priest now ascends the altar, and as he goes up the steps, hairing his own sins, as well as those of the people, still present to his mind, says this excellent prayer : " Take away from us^ O Lord, our iniquities, jlhat we may enter with pure minds into the Holy of Holies 1" The altar on which such -a victim is offered, is with reason called the Holy of Holies; and purity of mind is the most requisite disposition for making us worthy to enter in. Woe to that man who shall encompass the altar of the Lord, and be present at the sacrifice wuhout feeling either regret for his sins, or a desire to be freed from them. How insensible must that heart be, which remains un- moved while such lively expressions of compunction are used by the Priest aa well as the people ? For, as if he never could do too much to obtain the divine mercy, when lie has ascended the ahar, he bows down again in the posture of humiliation and kisses it» still begging that God would grant him the for« giveness of his sins, through the merit of all his saints, but par- ticulariy of those whose relics may be present there. These two last prayers he 8833 in silence to himself, but while he is thus occupied, the sighs of the faithful are not interrupted; they continue to be filled with those feelings of regret which they bad conceived at the foot of the altar. I may call this part of the Mass which I have now explained to you, the first preparation^ You see that every word of it is calculated for the same pur- pose of removing our iniquities, which, alone can make us wor- thy of being present in the Holy of Holies. What must we then think of those, who, by coming too late, lose all the ad- vantages of these most fervent prayers — or of those who are present in body, but in mind are as absent as if they were not there — who never attend to the meaning of these beautiful ceremonies, and never think of what the Priest is doing, or of what they ought to be saying. It is no wonder that those who make so bad a beginning, should continue to the end in the same careless way, and of course derive no profit from this holy sacrifice. May the Almighty, dear Christians, grant you may never more neglect such excellent prayers as these are.— v^m^n. w^' 21 THE KYRIE ELEISON AND GLORIA. "jKSOg, Son of David, have mercy on me." — Mixtt. xv. 22. When the Priest first goes to the book, on the altar, he reads the Introit, which is generally a verse taken from some oHhe Psalms. It is different in every Mass* and generally applicable to some circumstances of the festival which is cele- brated. Immediately follows tlie Kyrie Eleison, or Lord have mercy on us, addressed three times to God the Father, three to God the Son, and three to God the Holy Ghost. The practice of calling to God (or help or mercy is so na- tural to man, that we frequently do it without even thinking of it. ^et us be placed in atiy distress or sudden danger, we immediately lift up our hands, our eyes, and our voice to heaven, for succour and relief. Hence this natural exclamation of man is with great reason adopted into our public prayers. Feeling at this important moment all the weight of our in- firmities and miseries, we cry to God for mercy. We repeat it so^ frequently, in order to shew the earnest desire we have of relief. In this we imitate the poor Canaanean woman of the gospel, who cried "Jesus son of David, have mercy on me;*' and when the disciples rebuked her, and bid her hold her peace ; slie cried out the louder, '' Son of David, have mercy on me." This she repeated till our Saviour noticed her, and granted her request on account of her perseverance. Let us with the same earnestness repeat this fervent supplication, and we shall not fail to obtain our request. There is no one who may not apply this short but expres* sive prayer to himself. We call three times to God the Father, as our Creator, as our Prottctor, as our Parent. As his creatures, and the work of his hands, he knows our miseries and the infirmity of our nature. We also feel the heavy yoke that galls our necks ; we sink under our heavy load of sin, and cry to him for mercy. W^hen his providence exerts itself in our favour, we abuse even his goodness ; he is a father to us, but we are rebellious and obstinate children ; frequently do we revolt against him, and have therefore great occasion to say, Lord have uicrcy on us. We call upon the Son, in the second place, for mercy As it is now the time of sacrifice, we look up to liirn as ouc • ■■i ^ M'" i " ^1^^" •*■,-,% -':* ■I \-" .* 22 GLORIA IK BXCBL8IS. High Priest, wlio being spotless and undefiled, Una no occasfoa to offer for his own sins, but may apply tiie merit of the whole •acriBce for the remission of ours. We look upon him as our victim of infinite value, more than enough to alone for the sins of the whole world. We look upon him as our brother ; and as he has not disdained to take upon himself human nature for our sakes, we raise our voices with confidence, and are sure he will have mercy on us. Lastly, we call upon the Holy Ghoit as the author of grace, the inspirer of prayer, the sanctifier of our souls. Now, as we frequently offend him by contradicting his jrace ; as we are slothful in prayer, and filled with devotion ; as we ara in every respect short of tliat sanctity which it is his province and his wish to give us, we repeat with increased vehemence, O Lori have mercy upon us. Many other applications might be made of these same words, but, for the sake of shortness, I mention only this one, leaving it to each one's devotion tq suggest others to hioiself. One thing, I hope, will remain impressed upon your minds,— when you hear these words in future, which is, that we are ilien praying to each person of the Blessed Tri- nity, with all the fervour of our souls, that he would have mer- cy on us I and every one who does not join in the same spirit, must not expect to partake of the blessings w« are then solici- ting- . ^ > This being finished, the Priest, without moving from his place, begins the Gloria in Excelsisi It is called the hymn of the angels, because the first worda of it were sung by the an- gels ac our Saviour's birth. It is, indeed, a hymn worthy of angels, which they might sing among those eternal canticles they are incessantly pouring forth to the Lord of Glory. Among all the forms of praise and adoration by which we at tenipt to express our homage to God, I think this one of the finest specimens that^'ever was composed by man. V ". never read it with reflection without being filied with a , » sense of the majesty of God, and the homage due to hi;.. iij;ij all his creatures. What can be more simple, yet more pro- found, than these beautiful words : ** We praise thee, we bless thee, we glorify thee, we thank thee for thy own great glory, O Lord God, liii ^Dng of Heaven, the Father Almighty." In these words we t *v -^ him the highest tribute which the mind of man iscapc'^Je it ; we proclaim him to be worthy of praise, of blessing, of iha-Asgiving for his own sake alone, as the Al- mighty King of heaven and earth, independently of the favours conierred upon us, the most unworthy of his creatures. We mi OLORIA I» MCEISIS. ss v>i thank li.m for In, ov,n great glory, and for having maniff.ted .hat gory ., .„. Then, calling to .„ind .hc three person 1. at '" ?• '" ',' Xo-l-l'f I. «e rtT,e» our adoration, agai.^ and proclaitn, •' rhou only art l.oly,_tl,cu only art Lord,!:,hou only art Moat High, () Je-u, Christ, with the Holy GI>ol "n the glory ol ( o. tho Father." Between these two ,.a,^ S forn, tl e hegninrng and end of the hymn, there are 1 few TZl of supphcation, ,„ „|,icl, „^ „„„ „^ „,^ LambofGod to hale mercy on ua, and hear our prayer. But these are sho °, a.Id -vesoon return again to acts of praise, in repeating wh d, ^e are so occup.eO w„h the greatness of God whom we are eLau! .ng, l«t we forget fo, a n.oment our own want=i or if ?!o men ton of o.,r «,viour'. name bring, them to ou m nd e greatness «f l,,s attributes expels .hem again, and lets as fi„i h ou hyn.,, ,„ we begun it, by proclaiming the united l^v of Father, Son, and Holy Ghost. >•" gwiy ot I donot know, dear Christian,, with what feelings you have itherto repeated this hymn, nor what impression this «pW ion has made upon you, but, for my part, I must say. fCt' the Detty condescends to allow such insignificant creatures '. ourselves to pronounce his praise,-if hi ever hears the feeble vo,ce of man, it must be when he uses Mich accent, a* hese .0 worthy of the God whom they celebrate. Let us then Tn luiure make oar heart, and mind, correspond to the noble words of oir voice, and repeat this hymn with all the devoUon Ae angel, felt when they first sung it. Let us say it „'tl as much respect as if these angels themselves were present and repealing it with us. F«5en[, and You have observed thai this is a canticle of joy and triad. ness, therefore, when the church is in mourning, in Lenf in Advent, and in Ma«es for the dead, she forbid i, to Iko "seo this hymn even in the time of Mas,, because our Zd^ : so 'r^ t"l!-" r-"'^ • """ "''"'r''' of grief :r„cTot » soms for oar Saviours passion, for our own sins, or the suffering, of the souls (er whom we are praying. Se6 I owcon . eraie the church is to make all our semimefts correr„d "o .e object before us. Do you, dear Christian,, enter bto tl e ame spirit, and you will derive an unspeakable comfort from Klebrating tliese holy mysteries in such a mmec.-AZ„ 24 ■.W ' '.,1, THE EPISTLE AND GOSPEL. •i r f M!' I!! Ji U 7* .^ « God, who at sundry times, and in divers manners, spoke m tunes past to the fathers by the prophets j last of all, in these days, hath spoken to us by h« Son."—Hc6. i. 1 and 2. The Gloria being ended, ihe Priest kissing the altar, and turning towards the people with extended arms, Ealutes thera in these words, "Domious vobiscura," the Lord be with you. The people answer by extending the sawe earnest wish to him, saving, " And with thy spirit." These words are borrowed from the address which the angel Gabriel made to the blessed Virgin, when he announced to her that she was chosen to be the Mother of God. The Lord, he then said, is with thee. Perhaps, dear Christians, you have hitherto thought little of tins short prayer which the Priest frequently repeats during the Mass ; but though few in words, in meaning it is most abundant. What better blessing can he wish for you, than that the Lord should be always v^rith you? If you have him, with him you possess all things— without him every other thing is of no avail. Wlienevcr, therefore, you hear the Priest pronounce these words, call to mind the vast importance of their meaning. He prays that the Lord may be with you, tliat he may accompany you wherever you go, may be present with you in every place, may protect you in every danger, may guide you by his watch- ful providence into every good. That he may be with you in the midst of temptations, to enable you to overcome them— in your doubts and difficulties, to enlighten you,--in your pros- perity to make you, use it well; in your adver&ity, to soften down its severity, and Strengthen you with patience. That he may be with you in your houses, in your fan.iUes, in all your labours and undertakings, directing them all to his greater glory, and your advantage. In fine, that he may be with you by his grace, and influence all your thoughts, and words, and actions— and that you may also be with him, walking always in his presence, having your minds perpetually fixed on him, frequently renewing your intention, by which you offer to him ail vou do or sufier. see wnat an cxituaivc wicajuuo -^..v— all you few word ing possess. You may also understand them as apply- immediately to the object before you, thus,^ may the Lord be with you during the time of Mass ; may he be always m THE COLLECT, 25 EL. times past to ea to us by his ) altar, and alutes them be with you. wish to him, re borrowed ) the blessed hosen to be is with thee. ; little of this } during the >st abundant, lat the Lord itii him you s of no avail. lounce these eaning. He / accompany every place, ly his walch- wiih you in me them — in I your pros* ;y, to soften ience. That 2S, in all your greater glory, with you by words, and liking always ixed on him, I offer to him em as apply* lay the Lord be always in your mind, and keep you recollected; may he fill you with the spirit of prayer, that you may go through the sacrifice in a manner worthy of him. In which ever way you understand them they are highly important, and worthy of your attention. If you reflect on them at all, you must admire their meaning ; and I hope that henceforward you will never hear them pro- nounced but you wiil at the same lime be filled wJth the most fervent desires of all these blessings, they signify that you may at least partake of some, if not of all of them. The Priest then immediately turns to the book, and reads the prayer of the day. On great festivals there is only one prayer, which has always some reference to the solemnity we are celebrating. Thus, at Easter we allude to the resurrection of our Saviour, at Christmas to his nativity ; in Masses for the dead we mention the souls we pray for; on the feasts of Saints, t!'at we may imitate the particular virtues for which they were each distinguished. In Lent and penitential times there are other prayers besides that of the day, still bearing some aU lusion to the circumstances of the time. They ?.ve generally addressed to God the Father, and always ended by these words, ** Through our Lord Jesus Christ, who, with the Father and the Holy Ghost, liveth and reigneth world without end." By this we mention of ihe Blessed Trinity, we acknowledge that it is from God one and indivisible that we expect to receive what- ever we pray for. By the mention of our Saviour, we own thai; it is through his merits alone that we hope to be heard. We comply also with his own instructions when he says, whatever you ask the Father in my name he will grant you. And again, no one can come to the Father but through me. At the end of the prayer the people all answer, Anen, which signifies, so be it ; as much as if they were to say, God grant what the Priest has prayed for. We unite cur wishes with his, we pray for the same thing, may it be granted as, — may it be so. After the prayer, the Epistle is immediately read. It takes its name from being in general from the Ef, &ile of St. Paul, or the other Apostles. Sometimes, but not so frequently, it is a lepson from the Prophets, or some other part of the Old Testa- ment. For thojie who can read, the best occupation of this time is to read, with great attention and respect, the Epistle as you have it translated in your English Missals; to meditate deeply, and tab<^ tm»t%nt n.t»./-><^ ^P »Kr> li-mnni^tnnf IrntllC ivIlUMl if tf>nplliae Vnii tMKl, glV«l SJl/llVti V: llJVj Etlji^VB !•..•>•■ - 1 •-• — -- -- .—.. — ..—— ^ »,,j and to make resolutions to reduce them to practice in your conduct. Those who cannot read, may still cherish within themselves this same spirit of docility ; may pray that the AU c IP 26 THE GRADUAL, &c. 'li m jft :D,- mighty would open tlicir minds and understandings, to compre- hend and keep Iiis holy will, which is made manifest lo us in these inspired writings. For the benefit of these latter, the Epistles and Gospels are generally read aloud to the public af- ter Mass, that they may not lose the benefit of the instructions they contain. At the end, we say, Dto Gratia?, or thanks be to God, for his great goodness in having furnished us with these instructions, — in having inspired his Apostle to write them for our satisfaction. Between the Epistle and Gospel, is read the Gradual and Tract. These consist of short expressions of praise, extracted chiefly from the Psalms. In great solemnities, and particularly at Easter, we make great use of the Alleluia, which is a He- brew word, that signifies, Praise the Lord. In Lent and peni- tential times, instead of these expressions of joy, we change tiiem into strains of the deepest regret and compunction. These being concluded, the book is removed to the other side of the altar, when all the people rise up, to shew, by tlie posture of standing, their eagerness to hear, and readiness to follow the call of our Saviour, which is going to be communi- cated to ihem in the Gospel. The Priest also, as he passes from one side of the altar lo the other, bows down in the mid. die, an.d reflecf.'ng how unworthy he is to utter with his own mouth the inspired words of Christ, be begs that the Almighty would purify hus heart and lips, as he once did those of the Prophet Is^'iah with a burning coal, and enabled him worthily to announce the sacred scriptures to the people. In naming the Evangelist from which the Gospel is taken, for it is always taken from one of the four Evangelists, and never out of any other' part of the Scripture, he signs the Cross upon his fore- head, his mouth, and his breast- This use of the Cross is fa- miliar to us; by it we are reminded of the great blessings con« ferred upon us by our Saviour's passion, wliich are unfolded in the sacred volume we are thus reading. We sign it on our foreheads to show that we are not ashamed of Christ's doctrine — on our mouths to show our readiness to proclaim it toothers, and on our breasts to show that we entertain a sincere afFection for it in our own hearts, where we shall often feel the comfort ;of meditating and reflecting upon it. See how every ceremony that accompanies each part of the Mass is beautiful, and calcu- ■ ■ y v^'-»t iir it ^ i]b ac^nt'intonta nf nttpnfinn. nnC'lllfV, Vt "7 »_'V *'•-»« S f %. ' and respect. Moy you always be filled with these sentiments when you hear the Gos^pel read, and you will have reason to say will) the church, at the end of it, . •' Praise be to thee, O Christ, for having favoured us with so great a blessing." Amen. 27 ON THE CREED. r>n. rlnrilifV, « He that cometh to God must believe." — Heb, xi. 6. Faith, dear Christians, is a supernatural virtue, absolutely necessary for salvation. Without faith, saj/s St. Paul, it is im- possible to please God. He that does not believe, says our Saviour, shall be condemned. It consists in submitting our mind and reason to every truth revealed by God, and conse- quently, to every truth taught by his Ciiurch— ibr it is only from the testimony of the Church that we can possibly know what we are to believe. That Church bears witness from age to age, what doctrines our Saviour taught. She is invested, by our divine Redeemer, with a special authority to teach his doc- trines ; and preserved by a special assistance of the Holy Ghost, from ever teaching wrong. To reject her faith, is to oppose the veracity of the Almighty. God having created us, both body and soul, demands that we adore him by both parts. He requires thaf we shall humble our understandings to his, by believing in him ; our wills to him, by loving him, and placing all our afftclionK on him ; and our bodies by external homage, as well as by regulating all our actions by his commandments. To refuse any one of these ho nages is to deprive our Creator of one of his riglus. Now if we do not believe, we refuse him the homage of our mind— if we do not love, we refuse him the honjage of our heart — if we do not keep his commandments, we refuse him the homage of our body and its actiojiis. If this reasoning be correct, then it will follow, that a breach of faith is equally and in the same manner a sin, as a breacn of any of the other commandments. From the same it will follow, that there can be but one faith, any more than one God. Hence you will easily see, that to be without that faith, if it proceed from ignorance, is a great misfortune — 'fit be wilful, is a great crime. It is likewise evi- dent, to possess that faith is one of the greatest blessings the Almighty can confer upon us. It is the beginning by which we learn to know him, and derive from him the other virtues which must conduct us to heaven. I thought it necessary to make ihese few observations about the nature o; faith, because we seem at present to be actually come into those days wherein our Saviour says, scarcely any faith shall be found upon earth. ^ i' 28 THE CREED. 'lb' I I h h>*i ... ir For if it be net in tlie Catliolic Church, where shall we find even the appearance of that sublime virtue which 1 have de- scribed ? To preserve and cuhivate tl)is faith, is one of the chief du- ties of the ministers of religion. 'Die Apostles for this reason composed the Creed which bears their name, and which we are taught to repeat in our daily prayers. For we justly consider it as agreeable to Almighty God, to testify, by the repetition of these words, our willingness to believe what he has been gra« ciously pleased to reveal. Now, as I said before, tiiat the Mass was to be the roost complete homage we could offer to God,— nothing can be more proper, than that in some part of it should be introduced a profession of our faith. This is done immedi- ately after the Gospel. (It is omitted on some days, particu. larly in Masses for the dead.) The Creed, which we now repeat at Mass, is called the Ni- cene, because it was made at the general council of Nice. It is the same in substance as the Apostles' Creed, but contains many things at greater length, and more fully explained than the latter has them. Those who cannot read this, should, du- ring the time, repeat the Apostles' Creed ; slowly and consider- ately attending to the meaning of every word, yielding a cor- dial assent to every article ; and at the end they should say, — *' All this I believe most firmly : do thou, O Lord, increase my faith." We repeat the Creed standing. All postures of the body are, in tliemselves, indifferent to the Almighty, and all changes of them are only acceptable to him inasmuch as they express the dispositions of the mind. Thus, kneeling is by mankind considered a posture of more profound huciiiiity and greater respect ii)an either sitting or standing. When we, therefore, come to that part of the Creed, whici», aUuding to our Saviour, says, " and he tvas made man," we all kneel dov^n, then immediately rise up again, and finish the Creed standing, as we begun it. The motive of this is evident : the blessings we have received from our {Saviour's b» ing made man, are so great, that the very naming of the circumstance brings them all to our mind, and fills us with such strong sentiments of gra- titude, respect, and love, that we cannot help bowing our knee, to express those feelings of our heart ; and when performed in these dispositions must be acceptable to God. When God brought his only begotten Son in 'o the world, he said, "Let all a1-_ l_ -.1 I : »» TT.U .• /:> T\T....U _.,„!,. ..-a tn do it, for whose sake he was n)ade man. With the Creed we fini^h all the prayers and instructions THE OFFEHTOnr. 29 which compose the first part of the Mass; after which we en- ter more immediately upon the object of the sacrifice. But, before I explain timt, let me again call to your minds the dis- posHicns which should accompany your faith. In order to be profitable, It must be firm ;. not doubting, nor hesitating, because It cannot have a stronger foundation than the veracity of God. upon winch articles of faith ail depend: it must be universal! extending to every article, because they are ench equally the word of God ; it must be full of rrspect for all its objects, for there is no part of our religion which does not require from us re- spectful veneration ; there is no article of faith, in which wo ought not to take a great interest, either as leading to some prac- tical lesson, furnishing us with some motive of confidence, or fil'- ing us with some sublime idea of the nature ef God. In fine, our faith ought to be lively, manifesting itself in all our actions— tor unless our lives be better than those who have no faith our condemnation will undoubtedly be greater. Let us never jepatate the faith of our mind from the practice of our conduct. Let us cherish the precious gift with which God has favoured us, m our affections by always aspiring after him, who is the great o.)ject otit; m our words by always speakin.- respectfully of re- ligion, and every thing that regards it; in our conduct by avoiding all those whose conversation tends to diminish our re- spect for that faith, which ought to be the chief ornament and honour of our lives; for the just man lives byTaith. In (in.3, let us De guided totally by the precepts of that faith, which was given us to be our chief consolation here, and the most effec- tual means of conducting us to uninterrupted bliss hereafter, when faith shall be swallowed up in reality.-^ Amen. ON THE OFFERTORY. " In a conh'ite heart and humble spirit let us be accepted. "_2)a«. iii. 39, We are now come to that part of the Mass, which ri^es greatly in importance above all that I have hitherto explained 1 therefore beg of you to renew ail your attention to the in- structions that are yet to come. Li former rimp^ a= cn^^ «. the Creed was finished, all who had not been baptized,' or |vere under a course of penance, or had not yet been admit- ted to communion, were ordered to leave the church : for tlie c 2 I m fr 'J Ir t ,1 ||:.,M,,,. s ^, SO THE OFFERTORY. remaining part of the Mass was considered loo Iioly to allow any such persons to be present at it. The Church has now changed her disciph'ne, and she allows even tl>e greatest of sin- ners to remain during the whole of the sacred rites. She does this out of compassion, hoping that the sight of her august mys- teries may Convert those hardened sinners who withstand every thing else. What is the use, dear Christians, which you make of this condescension? Do you consider it a great privilege to be allowed to be present at it ? Or do you not rather continue here, without thinking at all about it, or even knowing that thm is a mot:e important part of the Mass than what is gone before? Oh I how vvould the Church, in former days, have wept to see her children so ignorant, or so regardless of what ought to inter- est them so much ! But let us proceed with our explanation. After uncovering the chalice, and removing it from the cen- tre of the aliar, the Priest takes the unconsecrated bread, whicii we call the Host, placed upon the pattern, and lifting it up to heaven with his eyes also raised thither, offers it to Ahnighty God, and says this prayer, than which nothing can certainly be more beautiful : " Receive, O Holy Father and Eternal God, this unspotted Host, which I, thy unworthy servant, offer to thee, ray true and living God, for ray own innumerable sins, of- fences and negligences, as well as for all here present ; as also for all faithful Christians, both living and dead, that it may avail both me and them unto life everlasiing." — Amen, 1 have repeated the whole of this prayer, that no part of it may be lost upon you. What an interesting subject ought this to be to you, to see the Priest, with hands lifted up to heaven, offering the victim for you as well as himself; deploring his sins in a contrite h.eart, lest they should hinder the effect of his sac- rifice ; then praying that all the faithful, whether living or dead, may be benefited by it. Surely there is no one either so igno- rant or so inattentive, but, seeing this, he must be struck by It ; his devotion must be roused, and he will offer himself to God, together with this sacrifice. He will weep over his offences, that he may find acceptance, and be admitted to share tlie fruits of this spotless victim. The Priest then pours the wine which is to be consecrated, into the chalice, and at the same time, mixes a small quantity (ji water with the wine. This is an ancient ceremony, and is done to represent the blood and water which flowed from our Saviour's side, when he was pierced with the lance upon the cross. The chalice is then offered up to the true and living God, in the same manner as the bread had been before. Oa THE OFFERTORY, St this occasion, being about to bless these ofTcrings, he bo\v» down his head in a spirit of humih'ty, then hfts up his hands to heaven, whence every blessing must come, and maices the sign of the Cross upon them, and says, *' Come, thou sanctifier, and bless this sacrifice, whicli is prepared for thy holy name." See, dear Christians, how solemn is this entrance upon the sacrifice; how calculated to impress you with sentiments of awe, respect, and veneration, if you entered into the spirit of what is then going forward. I have said before, that an offering was an es- sential part of sacrifice ; but it is not this offering which forms the essence of the Ma:s. For you will recollect that it is as yet nothing but bread and wine, and therefore is only of value from what it soon will be, when changed by the words of con- secration. Let not this consideration lessen your devotion to this important part of the Mass. For you may and ought, even now, to enter into the true dispositions of a sacrifice. You may anticipate what will presently take place, and offer to the Eternal Father his own beloved Son, who will soon descend from heaven upon our altars, and occupy the place of the bread and wine, which will then become empty symbols and forms, without their substance. You may consider the fi- gures as already present, because the victim by which it is re- presented, is actually there. The olfering which you make to the Almighty, must, therefore, be acceptable to him, because it is his only Son, upon whom he always looks down with com- placency — it is the victim of infinite value — the Host without a spot or blemish — the Sacrifice which has supplanted every other that had been ofi'ered to God, and from which all the others derive all the efficacy which they ever possessed — the true ransom of sin — the Lamb that was slain from the beginning of the world — it is the Holocaust which is perpetually burning upon the altar of God, and is never consunned. 1 should never have finished, were I to recite all the titles of dignity by which this offering is distinguished. Let me conclude by observing, that it is the only offering, which, in a proper manner is worthy of God, for if he condescends to hear our prayers, or look down upon any offering of virtue or charity which we may make to him, it is chiefly because he is pleased to attribute some merit to them, which h derived from that fountain of merit, the sacra- fice of our Saviour upon tlie cross. See, then, and consider most ^attentively, what an important offering you are making to God at this happy moment. Does with thoughtlessness .with distracted or indevout minds ? Caa ■1 "i , mm '*' . mm ■ ''M m la-:,: 1 1 t m* iv* ml V'' ' ,'< sg THE LAVABO. you expect fo tlerivo any benefit from attending in such a care Jess manner? 01 no. The Almighty will indeed acceptor" file victim for its own sake, because i(, 'is always well pleasing' to him— and he will give his blessings likewise, but not to jou who attend with dissipated minds— you are unworthy of them. You will return home empty— ah, perhaps not empty, but load- ed with fresh guilt by a criminal attendance at Ma,s— whiU the happy i'ew, (and, O my God, thou alone knowest how many, but I fear, only kw) will return abounding in the blessings which all might derive from tlie sacred rites. Strive then, dear Christians, to enter into what I called the dispositions of a sacrifice. When you seethe Priest otferinjj up the bread and wine, remember that it represents your Saviour offered up upon the cro"s eternal praise. You will not therefore oe surprised, that before begins this prayer, the Priest should address the people in an audible voice : " Lift up your hearts," and the people answer : •« We have them lifted up to the Lord." •--•.•-- .,r-^ « Tiiut, rrtitn oui msjiiiB Du uuut uuwn lO mis eartn, can raise themselves from all its grovelling concerns, and aspire 86 THE rUEFACB. i :. :• 'f 1 H , y w ' ■ ', HI Hpf '. ' , -il to heaven—ir. is Surely at the lime of prayer and in the hour of Sacrifice it is surely when we are told to ascend, and join the heavenly choirs in singing the praises of our great Creator. Yet how often have we addre>-sed to you these words from this holy altar, without your having paid any attention to them ? How often have we invited you to raise your ii.iarts to God, before we began this sublime act of adoration, and you, by that air of dissipation which is manifest in your exterior, have shown that vour hearts have been fixed upon any thing except the one great object, which ought at that time to absorb every thought ? How often have you belied the words of the clerk who answers in your name, we have them fixed on the Lord? The Priest, however, trusting to your fidelity, says, " Let us then give thanks to Almighty God for it." And you, ac- knowledging the propriety of it, answer again, " It is proper and just that we ought to do so. It is proper on account of the manifold blessings we receive from Him, and it is also just, for thanksgiving is the smallest return we can in justice make to God for all his favours. The Priest then, repeating the same sentiments with the peo- ple, continues : " It is indsed meet and just ;" to which he also adj^ another motive of our own interest, " It is right and avail- able to salvation, that we should always, and in all places give thanks to thee, O Holy Lord, Almighty Father, Eternal God." Yes, we owe htm thanksgiving as our sovereign Lord, who is full ot sanctity ; as our Father, who is all powerful, and willing to assist us his chiUiren, and as our adorable God, who exists for ever and ever. But, however just it is that we should praise him, our homage will be unacceptable, unless offered ••through Jesus Christ our Lord." It it is through Him, whom St. Paul calls the mediator of angels, as well as of men, that *' the angels praise thy majesty, the dominations adore it, the powers tremble before it, the heavens and the heavenly virtues, and the blessed seraphim do joinily celebrate it with mutual ex- ultation." It is possible, dear Christians, when you hear such a description as this, how the blessed spirits are occupied in hea- ven in proclaiming the majesty of God ; is it possible that you should not most ardently long to fly from the captivity of this earth, and join ihera in the holy exercise? It is this exercise which constitutes the bliss of heaven, which forrcs all their hap- piness now, and is meant to form all ours in the next life. Let us then begin at present, what we hope to continue through all eternity : and as in soul we resemble the nature of angels, let us, in that part, at least, though our bodies be still attached to THE PREFACI. 37 this eavtli, unite even now with tlicm in proclaiming the glory of God. In the foregoing sentence you will have observed that there are different orders of angeU mentioned, some more pcM- feet than others, rising one above anoilier by difftient qrada- tions. I cannot hel- making one remark arising out of thm cir- cumstance, because it is not a very obvious, ihougli, I think, very just one. Have you never taken notice, in rcneatin«^ this beautiful Preface, that the more perfect the order of a'ngels mentioned was, and the nearer they approached to God, the more humble and profound is the term by whicli they express their homage? Thus, it is said, that the Angels, wliom we suppose to be the least perfect order of blessed Spirits, only praise his Majesty— the Dominations ar/orc it— but the Powers, who are still more sublime creatures, even tremdle before it! What a just representation is this of the dread majt-sty of God] be'bre which, the more we understand his nature, the more prostrate and self-abased every creature must fall. Knowing that the praises of these angelic spirits are well pleasing to the Deity, but not daring to trust to our own, we conclude by be- seeching the Almighty to permit us to join our humble voices wth theirs, saying. " Holy, holy, holy Lord God of Sabaoth, the heavens and the earth are full of thy glory.'* These beautiful words are the Canticle, by which the blessed spirits express their adoration. We are assured of this by St. John, who was admitted to see some of the mysteries of the heavenly Jerusalem, and explains this in the Apocalypse, from which tfiis passage is taken. O with what reverence and awe ought we to repeat these words, which we have borrowed from the Canticle of Angels ! The Priest, in the meantime, joins his hands before his breast, and bows down his head, in imitationof the Seraphim, who, as the beloved disciple also assures us, veil their faces with their wing?, and fall down in prostrate adoration, when they proclaim their God thrice holy. At this time is also rung a httle bell. The first intention of this probably was, in large churches, where many could neither see nor hear the Priest, to give notice to all the people, that the Priest was then reciting tlie Holy Canticle. There is no- thing, perhaps, more insignificant in itself than the tinkling of a little bell, yet nothing more impressive than a bell rung at such a time, and accompanied with such awful reflections. May the sound of it, henceforward, when it strikes your ears, make an impression upon your hearts— warn you to collect your wan- dering ihouglits — banish dissipation, and fix )our mind en- tirely on God. It is usual, also, for the people, at this part ill '■: tit 39 THE CANON. of the Mass, to bow down their heads, and strike their breasts. These are very proper and very expressive actions. By the former, you place yourselves in a posture of adoration, and by the latter you express a vehement sorrow, that you are so un^ worthy to mingle your praises with those of angels ; and your confusion in such a state, before the supreme majesty of God, who, nevertheless, out of his infinite mercy,' is pleased with your homage, such as it is. Let me conclude this instruction by reminding you, that while we proclaim God most holy, it is our duty as much as possible, to imitate his sanctity ; for by that means only can we ever merit to be admitted to join the heavenly choirs in singing ttiis Canticle of praise, in God's eternal kingdom.— Amen, lii*ii THE CANON. aftli H' mm Mil *' TuEN shalt thou accept the sacrifice of justice, oblations, aud whole burnt- offerings." — Psalm 50. The parts of the Mass which I have hitherto explained, have varied, been lengthened, or shortened ; in fine, have been chan- ged at different times and places. Though most holy prayers and exercises as you have seen, yet they form no essential part of the Sacrifice, being only immediate preparations for it. We cannot say the same of the part 1 am now going to explain ; for we are now come into the very action of the Sacrifice, as this prayer is sometimes called. At other times it is called the Canon, which word signifies a Rule ; because these particular prayers have always been more fixed, regulated, and determi- ned by rule, than what have gone before. They are very an- cient, and though, perliaps, not particularly inspired, may very well be supposed to have been formed by the Church in her earliest state, under the general guidance of the Almighty— For they are models oi' the most solid devotion, containing the most sublime ideas, expressed in the fewest and most simple words. These prayers are always said in complete silence by t^g Priosr, because? being about to offer the adorable Sacrifice, he'turns his thoughts tolhe Almighty alone, forgets all other objects, and neither turns to the people, nor invites them any more to unite with him in fervour. He has retired, as it were, THE CANON, 39 i whole burnt- into the inward sanctuary, to converse with God alone, where he continues in silent worship until the Paler noster. Nor is it necessary that the people should hear every prayer he now says. It is sufficient for them to know, that he is now performing the most sublime part of his office ; that he is otFering sacrifice, without being acquainted with the exact terms in which he does it. If any one can enter into the meaning of these prayers, and repeat? them with the Priest, it will be a great help to devotion. For those who cannot do this, an attention to these short in- structions may be useful. The Priest, lifting up his hands to heaven, and by that pos- ture expressing wliither the heart ought to be raised ; then join- ing them, and bowing down his head in humble supplication, be- gins this prayer: " We humbly beseech thee, therefore, and pray, O most clement Father, that, through our Lord Jesus Christ, thy Son, thou wouldst accept and bless these gifts, these presents, these holy and unspotted sacrifices, which we offer to thee." If we consider the clemency of that Father only, whom we are addressing, or the value of that victim which is going to be offered, we cannot doubt but the Almighty would gladly ac- cept it ; but, if we consider our own un worthiness, we cannot too earnestly solicit his acceptance, and beg his blessing upon what we are going to offer. We call them gifts and presents, meaning the bread and wine, which are the gifts of the Almighty, con- ferred on man for his nourishment and support of hfe, and which we in return present to him in sacrifice. We csli them, also, holy and unspotted sacrifices. For though they are yet only mere bread and wine, we anticipate what they are destin- ed presently to become. When God has conferred h-is blessing on them, and by his omnipotent word changed them into the body and blood of his divine Son, they will at once become most holy and unspotted sacrifices. At the same time, the Priest makes the sign of the cross over the sacred elements, once as he pronounces each of these three wcrds, to remind us» from the very beginning, that all the value of this sacrifice is derived entirely from that of the Cross. We then pray that the merits of this sacrifice may be applied to the holy Catholic Church, which we beg of God to direct, govern, and unite, throughout the whole world ; to our Chief Pastor the Pope ; to the Bishop of our diocese, to our temporal rulers — to all orthodox believ- ers, and professors of the Catholic and Annstolic faith* now extensive are the blessings we apply for, through this power- ful sacrifice. FirsN for the whole Catholic Church, which is the most beautiful work of God ; that he would grant her peace Mb 40 THE CANON. r •! fc. „■>.,.,., I; takie her under his protection, inspire Iiis own wisdom into her counsels, make her members partake of his sanctity, and pre- serve them all in that unity and harmony which forms the most interesting feature of her beauty. For this purpose, we pray for the chief Pastor of the Church, upon whose wisdom and good example the good government of the whole so much depends; for the same reason, our own particular Bishop has great claims upon our prayers, that he may administer well those charges with which he is entrusted for our benefit ; and for the same reason, let me also add, that every congregation ought at this moment to pray for their own pastor, upon whose ministry they so much depend for the blessings of religion. We also pray for our temporal prii cesj if they be Catholics, that God woild fill them viith his own spirit, in edifying and defending his Church — and, if they be not, that he would convert their hearts, and make them value his eternal truths before all worldly great- ness. In fine, we pray for all mankind, but particularly those whom God has united with us in the profession of the same holy faith. For though we ougiit to love and esteem every human creature, wiihoul excepiion, we both may and ought to have a particulur regard for one another, because we are all fed at the same spiritual table, and all brought up together in the same household of faith. To this general prayer for the whole church, we immediately add the particular one for our friends, called the Memento of the living, because at present we name only our living friends, anothtr pait of the iMass having been appropriated for the re^ membrance of the dead. To pray for one another is a general duly of all Christians. To some this duty is doubly urgent from motives of gratitude. Whenever any favour, spiritual or tem- poral, has been conferred, there arises an obligation of making a grateful return, by praying for our benefactors, especially if it be out of our power to make them any other recompence. — This is an interesting moment — an exercise of the most tender and affectionate nature, when, in the ardour of devotion, we commend to the divine protection the names of all those wlio are most dear to us. It is here the Priest first names those for whom he offers up the Mass, then all others for Whom lie is bound to pray by particular motives of justice or gratitude; — for his benefactors, for his spiritual children whose difficulties, temptations, or spiritual wants are particularly known to him. It is liCrfc- wc iiil pfuy fof uur rtlatiuiis ; childreii for their pu' rents ; and all who receive ten poral advantages from ths bounty or charity of others, pray for those upon whose generosity they On the C0MMUNICANTE5 &cw 41 subsist. And here let me remark, that the grateful prayer of a poor man is a rich and abundant recompence for such blessing?. It is particularly pleasing to the Almighty, and happy is that man who is fortunate enough to enjoy it. On this occasion, the Church has adopted the prayer of the good thief upon the cross. " Remember me," he said, « when thou comest to thy kingdom." So we now pray, Remember, Lord, thy servants, men and women, whose faith is best known to thee ; for whom we offer this sacrifice, or who offer it themselves to thee, the true and living God, for present safety, and the future salvation of their souls, &c. How interesting is such a prayer as this ! What heart will not be moved to repeat It with feeling and with earnestness ?—Ame)u ON THE COMMUNICANTES, &c. " I will save it for my own sake, and for the sake of David my servant."— 4 Kings, xix. 34. The Communion of Saints, by which the Church on earth is united to that in heaven, so as to form only one body, se- parated indeed at present liy time and place, but designed for a perfect union in eternity, is one of tiie articles of our Creed, which exalts the dignity of man, fills him with hope, and cheers him up in the difficult passages of life. An article therefore, of so much consequence, is with great propriety introduced into the prayers of that sacrifice which forms the subject of their adoration as well as ours. Having finished our prayer for all the members of the church living on earth, we naturally lift up our minds to those members of the same church, who having completed the time of their probation, are now enjoy- ing their reward in heaven. Having done what we can, by our own prayers, for the welfare of all the church on earth, we are anxious to secure their prayers also for the same purpose. This is the prayer we then say," Communicating with, ami veneratinc^ the memory of, the glorious and ever blessed Virgin Mary, Mo^ ther of God, of the twelve Apostles, of the Murtyrs, and all t.iy saints, by whose .Ticrits and prayers grant we may be armed with the help of thy protection, through the same Jesus Christ our Lord." In these words you will observe three dis- tinct objects J first, communicating with, that is, joining with D '" o ^ 42 'Ji r ' ^'^' P ''■,!! : it. P '4 1 ■-,;■; ON THE COMMUNICANTES, fcc. asserting our privilege and honour, as members equally vvitli the .Jjamts, of the true Church, of which Christ is the head. With ihem; theretore, we join in the common homage ; we both of- ter to the Creator of all.— 2dly, we venerate their memories.- bt. Austin says, upon this subject, " It is a great honour to be named m the presence of our Lord, whilst we celebrate his death ,11 this dreadful sacrifice." At this offering, each Saint iias his peculiar commemoration : we honour the blessed mar- tyrs, princes of our faith, conquerors of the world, and interces- sors lor it. We cherish their memories, also, that, having such examples before our. eyes, we may be encouraged to imitate their virtues. Sdly. we beg their prayers : if the Jews, in the Old lestament, used frequently to pray that the Almighty would remember them, or rum away his anger from them, on ac- count of Abraham, Isaac, David, &c. how much more may we :emind him of the merits of his saints who have lived under the law of grace. ? With what reason do we name her first, the most glorious Virgin, who is dearer to him than ever either Abraham or Isaac was ! With what reason do we not name those blessed Aposiles, whom he has as greatly exalted in hea- ven as his friends, because they laid down their lives for his faith ! In this we imitate the Royal Psalmist, (rxlix) or the three children in the furnace, who, because they were incapable Uiemselves ot sufficiently proclaiming the boundless praises of God, invited all creatures, both in heaven and on earth, to join with them, and bless his holy name. For this same motive, we also call upon all the Saints, to attend at this awful moment of sacrifice which is at hand. We are told in the Apocalypse, that Ins bamts follow ihe Lamb whithersoever he goeth. The Priest then holding his hands extended over the cha- lice, continues this devout prayer : " We beseech thee, O Lord, that having been pacified, thou wouldst accept this oblation o^ our service, and dispose our days in thy peace ; and command us to be delivered from eternal damnation, and numbered amons tlie flock of thy elect." Hitherto the Priest has recited the Canon wiih his hands lifted up to heaven ; he now joins them, and spreads them over the bread and wine. This ceremony is borrowed from the Old Law. The Almighty commanded Aaron to put hiu hand on the head of the victim he was <'o. ing to oili'i, and it should be acceptable. By it, is expressed the act of devoting or consecrating the animal to the pur- pose of a victim; praying tiiat God would transfer our'ini- qUilK.s from us to the head of that victim, and accept its tmuiolation in place of that death which we own ourselves ON THE COMMUNICANTES, &c. 43 justly to have merited for our sins. In the same manner, we confidently ask the Almighty Father to look down upon his only Son, who is in the state of an expiring victim ; and or his sake, and for his sufferings, transfer our sins away from us. In this prayer we call it an oblation of our ser- vice because It is a service, a duty, an obligation to offer sacrifice to him. And we solicit three great favours, which, indeed, include every other which the heart of man can de- sire. First, that he would dispose our days in his peace • that he would let us pass our days in peace and harmony with one another; and above all, give us that interior peace ot mind which arises from a good conscience, which he alone can give. Secondly, that he would deliver us from eternal damnation; and, as a prelude to that, that he would pre- serve US from mortal i"g approved of, may be fixed amon*r the number of the Jiil;i;:i ■ !■■ wi mm ;.# -'I " |H.,i lV.4 F ■ ■^;" ', ■(>•> 1% /-i? 44. THE CONSECRATION. elect ; that it may be reasonable, as St. Austin explains it, differing from all the sacrifices of beasts, which are irration- creatures, or, according to St. Paul's expression, a reason- able service, or a service every way conformable to reason ; that it may be acceptable — acceptable it must be, when it becomes the body and blood of his well-beloved Son. May we, therefore, by bis means, and covered with his merit«, equally become acceptable in the divine presence. In fine, that we may include all these former expressions in one word, we say, may it be made for us the body and blood of thy beloved Soo,' See, dear Christian v a most ex- cellent and sublime prayer this is. Have y ,»er sufficient- ly meditated on this before ? And having said these v/ords, full of hope and confidence, we immediately pronounce the words of consecration, which I must defer the explanation of till my next instruction. — Amen. THE CONSECRATION of the HOST. • 1 1 > I). :.y "■ , I > let ;•' i '* Do this in remembrance of me." — Luke xxii. 19. It has always been inculcated by the ancient Fathers, that the Church, in all her religious worship, has nothing to present to us, that can any way be compared with the wonderful pre- sence of Christ in the blessed Sacrifice. Every office has some relation to it— every ceremony, almost, is a distant preparation towards celebrating or receiving it well. It is the principal ob- ject to which all the thoughts and desires of a true Christian here below are directed ; it is the reward of his labours — the comfort of his exile — the nourishment of his piety — his support in his pilgrimage — his strength in dangers and afflictions — liis only hope when he descends into the grave, because the surest pledge of a glorious resurrection and a happy immortality. It contains, also, the history of the greatest benefit ever confer- red on man, that, upon which all his hopes are founded by representing our divine Redeemer dying for the salvation of the world. The bloody immolation was made UDon the Cross; this oblation is renewed noon our altars, and will continue, to the end of time, the only sacrifice of the new law which has superseded every other in the old law, and can alone henceforward be acceptable to the Supreme Being.— ,fi ... "n THE CONSECRATION. 45 These are the terms by which we attempt to describe the lue of this august victim. I have repealed them here in order to va- ith( excite your attention co tiie words ot consecraiion, „^ ^ ^ bread and wine are actually changed, and, in place of them, the body, blood, soul, and divinity of our Lord Jesus Christ, are really present upon our altars. In order to effect this won- derful change, the Priest, speaking of our blessed Saviour, says, " Who, the day before he suffered, took bread into his holy and venerable hands, and having lifted up his eyes to heaven, blessed it, broke it, and giving thanks to his Eternal Father, gave it to his disciples, saying, this is my body." These last are the words of Christ, spoken in his own person ; they are the words of consecration, which, as soon as pronounced by the Priest, make the body of Christ really presc nt. The previous ones are the history of what our Saviour did at the last supper, in ths institution of this sacrifice. They are repeated here with great propriety, and are well calculated to fill us with becoming de- votion, at the approaching presence of our Lord. The time is mentioned, the day before he suffered, when his mind and heart were overflowi-ng with the tendcrest feelings for his disci- ples, whom he was going to leave— the very hist llms he was to see them collected togethtr in this world—the very night he was to be betrayed, and led bound to the sacrifice — he took bread into his holy and venerable hands— well may they be called holy and venerable hand?, which not only are holy in themselves, but confer holiness an^i sanctity upon every thine else they touch. But what does he take into his hands? It is bread—the simple and most common element of bread ; thus choosing the humblest things in nature, to work upon them his most stupendous miracles : a'jd yet it is 11.4 without reason that bread is made choice of. That is the essential requi.site and support of our natural hfe; and U, therefore, an excellent repre- sentation of those graces that are conferred in this sacrament, which are the food and support of the soul, without which it could not live. " Unless you eat this body and drink this blood, you shall not live for ever." having lifted up his eyes to hea- ven — This is a circumstance our Saviour is recorded frequently to have done in prayer, and before he wrought any great mira- cle. Whilst we, poor sinners, are on all occasions forced to cast down our eyes and heads, whenever we think of our great utiworthiness, we may adniire the sanctity of that pure Being who alone has a right to lift up liis eyes to heaven, his own na- tive country; nor is even constrained to bow down that head never upon gui lie M 'I > r " r' MM 46 THE CONSECRATION. Eternal Father, for hia infinite goodness, in having sent Hfm his beloved Son, to man, and given him the potver to institute for us so sublime a mystery, he blessed the bread, that is, he prayed that the divine benediction might descend upon it, and upon all those who were to partake of it — might consecrate it, and change it into the new substance which it was about to be- come ; He then broke it, and gave it to each of his disciples, saying. Take and eat of this, for this is my body. I shall not, on the present occasion, make use of any arguments to prove that these words are to be understood literally, or that what Christ said did actually take place. Controversy would be mis. placed, on an occasion where our minds ought to be occupied with nothing but the thoughts of adoration. Besides, lam now speaking to believers, who will ail unanimously exclaim with St. Cyril, " What, when Christ says it is so, will any one be bold enough to say it is not so ? Shall we even presume to doubt, when he so solemnly declares that this is his body I" The moment, therefore, the Priest has pronounced these words, he kneels down to adore his divine Redeemer, whom he at that moment holds in his hands, concealed under the hum- ble appearance of bread. He then elevates, that is, lifts up the sacred Host in both hands, that the people may also see and adore ; he then lays it upon the altar, and kneels again, and bows his head in a second act of adoration. During this Ceremony, the server tipkles a little bell, to give notice to such as may be at too great a distance to see, as well to rouse the at- tention of such as may be indolent or inattentive. In the mean- time, the people also bow down their heads, being already up- on their knees, — strike their breaels, and either occupy their silent thoughts in most fervent acts of adoration, or those who are Jess able to form their own prayers, recite the forms which have been composed to assist them, and thus ends the first part of the Elevation, namely, that of the Host. It is remarkable that this act of worship, which is the most solemn of the whole Mass, is performed in silence. The Church has prescribed no words at ail, by which the Priest is to ex- press his adoration. The reason is, because each individual can on so interesting a moment form the acts which suit him- self best — or rather, because the most perfect way of all is \o adore in perfect silence, when every power of the body and soul are absorbed and lost in the contemplation of the God, who is Dresent. Yon rannnr. HpMr PhrJcfiaric I-«a o* a Inco fn know how you are to occupy yourselves at this time. In some of your prayer books, you have written forms of prayer for this ing sent Hinj, 'er to institute id, that is, he I upon it, and consecrate it, 18 about to be- ' his disciples, I shall not, lents to prove or that vehat i^'ould be miS' ) be occupied ;ies, I am now claim with St. ^ one be bold ime to doubt, ounced these ner, whom he der the hum* is, lifts up the also see and s again, and During this otice to such I rouse the at* In the mean* J already up- occupy their or those who forms which the first part is the most The Church iest is to ex* \i individual ch suit him- y of all is \q le body and )f the God, ckl- a Inac tri e. In some ayer for this ELEVATION OF TMB CHALICE. 47 occasion; in others they are on.itied, that the mind may be at greater liberty to indulge its own musings. Choose then, what you find by experience is most conducive to devotion The |v,se men, says 8t. Chrysotom, came a long journey to adore his body with fear and trembling. Let us who are citizens of heaven, imitate these barbarians. For seeing only the stable and the manger, without having seen any of those great thines which we have witnessed, they still came and adored with the greatest reverence. You see that same body, not in a rrancer but upon the altar, not carried in his mother's arms, but ele- vated in the Priest's hands, and the Holy Ghost poured most abundantly on the sacrifice — Let us therefore be roused and tremble, and bring with us more devotion to the Altar' than these eastern kings did to the manger, where liiey adored their new born Saviour.— Wm^w. ON THE ELEVATION OF THE CHALICE. " This is the blood of the covenant, which the Lord hath made with you."-- Exod. xxiv. 8. As soon as the Elevation of the Host is finished, the Priest proceeds to the consecration of the Chalice, which is effected by almost the same words, and accompanied by the same cere- inonies as I explained in my last instruction, and may, there- fore, not be so much dwell upon in this. These are the words : "In like manner, after he had supped, taking also this excel- lent chalice into his holy and venerable hands, giving thanks, he blessed it, and gave it io his disciples, saying, * Take and diink ye all of this.' This historical account of what our Saviour did at his last supper, requires no further explanation. The Priest then pronounces, as before, the words of consecration, whilst he holds the chalice in his hands, and bows down his head out of respect. " For this is the chalice of my blood, of Ihe new and eternal testament, a mystery o^ faith which shall be shed for you and for many unto the remission of sins." By virtue of these words, the wine is changed into the blood of Christ. It la calJprl fhf» hinnri nf rh an agreement, and in this place it means the establislimcnt of a religion, by which the Almighty agrees, on his part, to give eternal life to those who comply with the conditions he estab- lishes. Thus we speak cf the Old Testamtfnt, or covenant, which God niade with the Jews, and the New Testament, which he made with Christians. The former passed away— this is to be an eternal one. St, Paul, in his Epistle to the Hebrews, proves that their's was to last only for a time, and to be succeeded by a better ministry and a more noble covenant. Now, according to law, all things are cleansed with blood, that is, by sacrifice ; and without blood there is no remission of sins. It is with great reason, therefore, that the blood of Clirist, which was shed upon the Cioss for the remission of sin, should be cal- led the eternal sacrifice, or the blood of the New Testament. — It is also styled a Mystery of Faith. Whence these two words were taken, or by whom they were inserted in the Liturgy, does not appear. They are not the words of Christ, nor do they occur in any of the Evangelists, as if our Saviour had used them at his last supper. Nevertheless, he may have used them, and it is even probable that he did. One thing is certain, that tliese words are most ancient, and found in all the liturgies ; — whence it cannot be attributed to any but the Apostles, who, most likely, inserted nothing in this form but what they heard from our Saviour's mouth. The meaning is evident ; for this sacrifice is indeed a mystery, the greatest of all mysteries ; for never is our faith so much exercised, nor our reason so much required to submit itself and all our senses to the obedience of faith, as in this mystery. The Apostles, therefore, with great reason, style this preeminence, the Mystery of Faith. Ipjme- diately after these words follows the Elevation of the Chalice, in the same manner, and for the same reasons, as the Elevation of the Host, It may, perhaps, occur to some one here to ask, why is this sacrifice offered under the separate forms of bread and wiine ?— Since faith teaches us that each single form contains within it- self both the body and blood, soul and divinity of our Lord Jesus Christ, whole and entire, what need of both ? Are we not lold, that when we receive under either kind, we receive both body and blood ? These questions are useful, because the answer to them will afford you useful instruction, and explain to you the difference between a sacrament and the sacrifice- In the former, our object is to receive Christ into our breasts and unite him to our souls. If, therefore, we receive one kind' we accomplish this object as effectually as if we received both' SlIVATIOJJ Of THE CHALICI. 40 We cannot receive more under both, than we do in each iena- tately. In a sacihce it h qui.e different. What is a sacrZe but to exhibit a victim slain ? No.-, if we did not consemS the two species separately, we should not have in the Mms an! representation of Christ being slain for us. But. by Zn„ .7 we have a most accurate represen.aiion of a sacritice, .he bodv of Christ by iiself, and .he blood represented as much seS ted from he body as it was when it actually flowed 6-1^. .acred side upon the cross. Hence will you seeTherels n„ contradiction, no impropriety in communicafing „' de one kinS m the sricrament, and yet being under the absolute nece"sitv of retaining both in the sacrifice. Hence you will alwayrseeV/ •ccomphshtnentof that prophecy, that Christ wa, a Pries, ic cording to the order of Mclchi,edec. For as the lat.e offered cirT/,a?,\'"r' "1 *"■' '«""''=« '»"'« Most High God „ Christ fulfilled these figures, by offering up his own body and bloo I, under the same appearances of bread and wine Ihe Priest concludes ihe Elevation by repealing these word, of our Sav,our_"Da ihi, in remembrance of me.'^ FromS words we derive our authori.y, and claim, as Priest, of the new and e^rnal covenant our right to enter into the Holy of Hofcr and officiate at the altar of our Lord, who commands us to do If Jesus Christ, our High Priest, did first offer himself a tacrifice to his Father, and command the same to be Ze in remembrance of him. surely .he Priest, who holds the X. of thrist. imitates what Chiist did, and offers in the church a true and complele sacrifice to God." The same words dea CI i, Mns. you may consider as conlaining most excellent instrucZ, addressed to youiselves. Do this in remembrance of your Sa" neur As often as you are present at this holy sacrifice be mindful Pf your Saviour-remember l,i, great goodnes, which Dduced him to leave you. in this sacrifice, such a pledge of hb infinite love j renew the memory of his cruel death and passion Mebted for the remission of sms, or the hopes of salvation. " When, he efore, you see the Priest elevating the sacred sym- ho s, call all these things to your memory ; Think that veu are actually present at the renewal of your Saviour's passion or itll'^.l^Zr I'rl!'^''^ >;!" ^f "-^ r^^r -o wood .C ler and affectionate devotion-express this by the strongest 3(3r PRAYER AFTER THE ELEVATIOH. sentiments of gratitude, love, and Qffcction. Say in these, or Rimrlar words which will occur to you — " Hair, O most precious blood I flowing from the side cf my Lord! Wash away ihe foul stains of my life past — purify me more and more ; cleanse, sanctify, and preserve my soul, which thou hast redeemed by this precious blood, and prepare me by it, for the enjoyment of thy blessed company in eternal bWss**-— Amen. PRAYER AFTER THE ELEVATION. K , .f 1 !■ if' ■;* wm r..\ "'Th« blood of Christ, who offered himself unspotted unto God, dcaMcs our conscience from dead works." — Heb. ix. 14. All the prayers which precede the Elevation are prepara- tions for the sacriHce ; all that follow it must be explained as applications of its virtues to our wants. In every sacrifice there rijust bean oft'ering. We have already had in the Mass an of- fertory, in which we presented to the Almighty the simple ele- nients of bread and wine, to receive his blessing. That bless- irr-' having now been received, and the consecration elfected, we have an otFering worthy of himself, which we present to the Divine Majesty in these words — " W^herefore, we thy servants and thy holy people, being mindful of the blessed passion, as well as of the resurrection from the dead, and the glorious ascension into heaven of our Lord Jesus Christ, offer to thy most excel- lent Majesty of thy own gifts, conferred upon us, a pure host, a holy host, an unspotted host, the holy Irread of eternal life, and the chalice of everlasting salvation." This prayer, you will observe, is in exact conformity with our Saviour's command, when ho bade us to do it in commemoration of him. We, therefore, are mindful of his passion, his resurrection, and as- cension into heaven. Having our hearts filled with gratitude, arising out of the memory of these three great mysteries, we flyte ourselves the servants of Almighty God, and a holy peo- ple. By the former title of servants, we are reminded of our Jiumble and dependant state ; by the latter, we calt to mind our dignity, by which Christ has chosen us for himself, to be- come a royal priesthood and a sanctified flock. By both we learn, that the Priest and people form but one body, and are united in heart and mind for one great object, namely, ofiering to ine JJiVirse Mujcaty a pure, Jioly, Tr. XI9 the same spirit pf humility, we acknowledge at the same- titnt PRAYER AFTER THE ELEVATION. >5i that eren what we do offer are bis own giftfl, conferred upon us. Having nothing of our own worthy i)i8 acceptance, it was neces- sary that he sljould provide for us even the sacrifice we offer to himself. It is with propriety called the bread of eternal life, and the cup of everlasting salvation, because our Saviour has promised, that he who eats this bread shall live for ever. The game blessing is, of course, annexed to the worthy participation of the chalice. In repeating tlieso words, the Priest makes fre- quent signs of the cross over the host and chalice, not to blcs^ them, as formerly, because they arc already consecrated, and, BO far from wanting a blessing, they are capable of conferring a blessing upon every thing else. But the object of them is, to. remind us of the passion of our Saviour, which was effected on the cross, and which ought never to be out of onr minds, du- ring the whole of the Mans. If you will bear tin's explanation in mindi it will not be necessary that 1 should refer any more to the sign of the cross, which occurs so frequently in the dif- ferent parts of the Mass. Let us here, once for all, recollect, that as all the virtue uf this sacrifice, and of every sacrament, springs from the cross, so every sign of it reminds us of the ori- gin of ail our blessings. "The daily rmeditations of a Chris- tian," says St. Bernard, "ought to be the constant remem- brance of our Lord's passion." In continuation of this prayer, the Priest then proceeds:-— " Upon wluch, we beseech thee, Omnipotent God, to look down with a propitious and serene countenance, and accept tliem as tliDU wast pleased to accept the offerings of thy righte- ous servant Abel, the sacrifice of our father Abraham, and that which thy High Priest Melchisedec offered to thee, a holy sac- rifice, and a spotless victim.' These most beautiful and ex- pressive words require no explanation. I shall only observe,— that when we beseech the Almighty to look down upon our of- fering with a propitious countenance, the prayer is referred en- tirely to ourselves — that he would look down upon us with a mild countenance. The victim, itself, we know, he always be- holds us with complacency, but our offering it may not be so acceptable to him. To remove this obstacle is the object of this prayer; and we beg that he would extend that kindness to us, vihich he formerly did to his servanta in the old law, and accept from our hands a more noble gift than ever they had to offer. We call their's, indeed, a holy sacrifice and a spotless victim, and so they were, if they be considered figures of that VlPt^lfVi ivrht/vli olrkna ^/in^oino ♦!-»£» r\ Ion Jfii/ln rvf eanntlfrt? twifniri --^*rt»st TTX2£^tl t31\.'£XV \^VriXl.UXtl'-3 IZ1\^ j^»X,IJXt«.#^«\;' VfS Ert4tiv*»-^Jr "^»l.?f»t4 himself. The mention of these three Patriarchs is also intro- 62 PRAYER AFTiiR THE ELEVATION. i% i 1 * J' |t 1 (H I duced with the greatest propriety, to remind us of the disposi- tions which rendered their offerings acceptable. Abel offered the first fruits of his flock, and he is called the Just, on account of his upright intentions ; he is called the Child, for his simplt- city and innocence. Abraham was the father of the faithful, and will ever be celebrated for his great faiih, when, in obedi- ence to the command of God, he prepared to slay his only son, and still, as St. Paul expresses if, hoped against all hope, that he should be the father of a great nation. Melchisedec is the holy Priest of the Most High, and always considered as the most perfect representative of Christ, because he blessed bread and wine, whence the latter did not disdain to have his Priesthood called " according to the order of Melchisedec." In calling, therefore, to our minds, these-three great characters at so sacred a time, let us cherish their virtues, and strive to adopt into our lives some share of their excellencies. Let us bring with us to the sacrifice, the purity of intention which made Abel upright, the fnnocence and simplicity of the child, which made his sac- rifice agreeable. Let us bring with us the strong faith of Ab- raham, which was staggered by no impossibilities ; his obedi- ence, which surpassed credibility ; and his resolution, which spared not his only son. With Melchisedec, let us bring that ianctity which cons-ists in the possession of every virtue, in par- ticular, that of chanty and peace, ("Salem J in the train of which the other virtues generally follow. With Abel, let us serve God from- our infancy, and offer him the first fruits ot our affections, our desires, and our works. With Abraham, let us sacrifice ev- ery tie, every affection, every thing most dear to us, friendship, relations, children, rather than disobey one commandment Of God; however difficult the precept, let us immediately set to work in complying with it. With Melchisedec, let us offer up the true bread and wine, which can impart to our souls ever- lasting life. And if we have not these virtues within ourselves, let us beg of the Almighty Father to look down upon the face of his Christ, who possesses all the perfections of Abel, Abraham, and Melchisedec, in a super-eminent degree ; who has macle himself a Priest and a Victim, in order to propitiate his eternal Father, and impart all these blessings to us, the practice of which will conduct us to everlasting life. May our Divine Ke- deemer, through his sacred passion and death, grant us these S3 TE SUPPOCES EXORAMUS. ■• Ti.= p«,,««f the Saine, »«=™j fr»mjl,e hand of d,e Angel before God. "_ The prayer which I have reserved for this day's instruction hough short ,s one ot the raost important in tl!^ Mas™ K fuU of elevated ideas, and contains mysteries which it will hi d.fficu t to explain. The attitude of ti^e P estt a o chlTd' when he comes to this part. Hitherto he J,as recit^ a?! f he up 10 neaven. But at these words he joins his hands before hs breast, and bows down to tlie lowest decree that the alwr will admit In this posture of prostrate humU ,y! he ecites he prayers, ill towards the conclu,ion, he kisses the altar, aTd re! su.nes his former upright posture. These augusteeremon « alone might seem to shew you the extreme importance "ftUs E"- " We' l^^V'Tr'"".^ '" "-^ -er-on^erand' e these— We most humbly beseech ihee, Almighty oid com- niand these things to be carried, by the hand of thy boVln pi, to thy altar on high, into the presence of thy divine Mat ty; that as many as partaking „f this altar, sLiI eceS most sacred body and blood of thy Son-may be filled „Uh all heavenly grace and blessings." The most nalural, and m^e simple meaning of these words, would appear to be tl is-Ove?- powered with a sense of our unworthiness, we beg, with Z grea est humility, and, at the same time, earnestnefs That h^ Almighty would command his holy angds to"',o our as! sistance, attend at our sacrifice, and clrry our nravers whil are offered up at this altar, and present them u^n^iSh Itor of heaven. This last is. of course, a figura.ive expressfn. the meaning of which cannot be mistaken.^ Not that there is any eal altar in heaven, but that the holy angels woud carry our offenngs and present them to the Divine Majesty. How beau- tful and sublime are these ideas I What a field of medilatL does It lay open to the mind of a pious ChrisMan" How ^ c??r«. '1"!! f«™'K of p»- ">"». to ti'ink that ;: Z ,hZ *•""" Z'^^'V?' "'» >"eiws_tbat the Almighty commands liese invisible spirits to assist ,i, at the awful time of sacrifice and collect our inanimate prayers, that they m™y not be ost I h confirn«„.on of this meaning we .nay refer to^nly past' £ ^ P^ $^ TE SUPPLICES EXORAMUS. ^' m km m r 'Ji '' '* t,v ges of scripture. In the passage out of the Apocalypse, vrhich I have prefixed to this instruction, St. John says that a golden censer was put into the angel's hand, and he offered up much incense, which were the prayers of the saints. From these words, stripped of their figurative dress, it is evident, that the occupation of sonpie of the angels is to present the prayers of the faithful to G<)d. Of this we have frequent instances mentioned in the Old Tegtament* When Abraham, in compliance with the severe command, had raised the weapon to slay his son, the angel interposed, and stopped his hand. An angel instructed Gideon to offer sacrifice, and ascended to heaven with the flame thereof. (Judges, ch. vi. and xiii.) An angel advised the fa- ther of Sampson to offer sacrifice, and remained with him till the Holocaust was completed. When the good old Zecharias was ministering in the temple, according to his turn, and was offer- ing incense upon the altar, there appeared an angel to him, tu assure him that his prayer was heard. If, then, the ministry of angels be so evident in the old law, shall we hesitate to believe tliem equally present at the immolation of the Lamb, wiiich they follow, wheresoever he be ? If they appear visibly to these Patriarchs, as related in the scriptures, shall we find any diffi- culty in believing many of the Saints, who say they have seen, immediately after the words of consecration, legions of angels descend to adore their Lordy who is present on our altars ?— Shall it not, at least, have the effect of animating our fervour, lind redoubling our devotion, to know that we are still surround* ed by them, though invisible, and are most certainly praying in their company. These reflections might be a sufficient explanation of the foregoing words, if there were not another difficulty, which I do not like to pass unnoticed, because to dwell upon it will fur- nish you with more pious sentiments upon this subject. You have, no doubt, observed, that I have explained the words as applied to all or many angels ; and yet, in the Missal the singu- lar number is used, as referring only to one — bi/ the hand ofthif koly angel. What angel then is here meant ? Is it any par- ticular one ? In answer to this question, I shall mention the opinions of some o^ the Fathers, and let each one choose that which suits his devotion best, for they are all good. There are some who think that one particuFar angel is always deputed by Almighty God, to assist the Priest whenever he says Mass, and that this is the angel alluded to ; while others are of opinion that it means the Priest's own angel guardian, whose office of watch- ing over him can never be exercised with greater profit than ut Memento of ehe dead. 35 Jfach a time. There is, indeed, a great deal of probability in n hnL •! '" V '^™^ '"''""" ^' ^^^""y kingdom is supposed o Imve us guardian angel as a protector, so every congregation •s favoured with the same assistance, to guard their intLsts. And this 13 the holy angel who carries the prayers of the whole congreganon to the throne of God. Find!;v there are many who th.nk It refers to St. Michael, who is al^iys considered a^ JT'rl P^!'°"' /^«^f' or guardian, that presides over the whole Christian Church. St. Jerome gives this last interpreia- lion, and uses these express words. « Michael the archangel pre- sides over the prayers and oblations of the faithful. 1 must also add, that there are some who think the Iwnour ot presenting our sacrifice, even upon the altar of God, too great tor the minisiry of angels ; and therefore, that when the cliui-ch makes use of this expression, thi/ angels, she means Je- susuiinst himself. Nor is there any impropriety whatever in understanding it this way. We know that - Angel of great counsel is one of the titles belonging to our blessed Saviour. We know that he is both Priest and Victim, offering himself or our ransom ; we know that, now he is ascended into heaven, Ije IS perpetually interceding for us in the character of man.— mat he, therefore, in his human nature, should be represented as offering this sacrifice upon the high altar of heaven, and thus interceding for us, is an idea of great comfort and c«nsolalioB, to think we have such a mediator in heaven. Thus, dear Chris- tians, you observe that, whichever way it be explained, it is a prayer of the most beautiful meaning, and most important sig- nihcation. And what is it that we a«k by tfie haod of the holy angel ? Tiiat all who, either ^in sincere desire or reality, par- take of this altal-, may be filled with every grace and blessing of heaven. What can the heart of man desire more, than e\ery blessing which God can give ? Let me then intreat you to be present at this sacrifice; and repeat ihisjirayer in so fervent ft manner, that you may be worthy to partake of ih«-se graces botU now and for ever.— /4we/7. MEMENTO OF THli: DEAD. " HA VIE pitjr on me, have pity on me, you, at least, my friends, for th« haodoT the Lord hath touched me." — Job xix. 21. From the very beginning of ihe Church, it was always the custom to pray for the dead. It is a pious and most affeciign- it'll If*! ^1 66 MEMBNTO 07 THE DEJj^D, Mi, >"''• ,-1*^ 'f'- M- «te practice. St. Austmsays, "It is not to be doubted thatllje souls of the dead are relieved by ihe piety of their living friends, when the sacrifice of our Mediator is offered, or alms are made in the church for them. There ar© some who live so w^ell as not to want these sacrifices ; and there are others so bad that they profit them nothing. Whatever the living do for the lat- ter, it avails them nothing. It is only, therefore, for the mid- dle sort between these two, that prayer is profitabJe. And for these it has the effect that God treats them with more mer- cy than their sins would otherwise deserve." in compliance with this doctrine, the Church never says a Mass but she re- members her departed friends and members in these words— " Be mindful, O Lord, of thy servants, men and women, who are gone before us in the sign of faith, and have rested in the sleep of peace." These words are very pretty. We beg of God to remember in his kindness all who are dead, which is beautifully expressed by the words, " who are gone before us." Whither are they gone ? Not into everlasting darkness ; they are not lost — nor yet into their eternal rest ; they are not inno- cent. But they are reserved in God's holy keeping, who will chastise them in due measure, according to their defects. They are gone before us — then we shall follow after them ; we are separated only for a while, and then we shall want that help which they now ask from us. Observe, also, we pray for those only who have kept the sign of faith, and died in the sleep of peace ; that is, who being baptized, have died in the true faith, and in the peace of God, that is, in a state of grace. We, therefore, exclude from our prayers all who evidently die in a state of mortal sin ; such, for instance, who, having an opportu- nity, refuse to receive the rites of the Church, and die out of her communion. We think it useless to pray for such. Who would offer up a mass for Judas? As for those who die out of the faith of the Catholic Church, there is no law to exclude our charity towards thetn. We may pray for them privately t es- pecially ifthey have'led a good life, and there be ground to hope that their error was not wilful. Still the Church forbids their na: les to be mentioned in the public Mass, to shew her detestation of the guilt of heresy and disobedience. Having said these words, the Priest, joining his hands before his breast, prays a few moments for them, and mentions any names of per- c ...U^»« Iw^ •^rt»*ft-Si^ii1a>*1ir uMoVi^u ^f\ nrnv. f\r nfrpr lin ih^ Is his hands aaain, and conclude so Mass ; then exti agai prayer in these words—" To these, O Lord, and to all that rest in Christ, grant, we beseech thee, a place of refreslimcnt, light, WlMfiNTO OF THE DEAD* 57 and peace." Thus we also beaunTulIy express the petitions we make m the.r behalf. T4iat the Almighty would gfan them a £ -5- ^ .' T^ '•^"^/''em from the darkness in which they are involved ; and a place of peace where they shall have rinrnt ho • "'*u'"°''? P^'" ^^ ''^"•°'"» »^"t be perfectly and eternally happy in the einjoyment of God. If any motives be wanting to induce us to say this prayer mUi great earnestness, let us for a moment recollect for whom It IS offered. It ,s for all tl>e faithful departed. Our charity Tho!f . u "n.'^ersal. and extended to all, without exception. They are all united to us by b.ing members of the same church, rhey have received the same baptism, (been members of the same church) professed the same faith, received the same sacra- ments, and frequently, when present at this sacrifice, have they repeated this same prayer for those who have gone before them. Among them we shall find many still more closely united to ua forefathers, parento, brothers, or children, who, reversing the or- der of nature, have entered into another world, before those who brought them into this. We shall find onr pastois, who in our infancy, taught us to adore God, and first instructed our simplicity in the knowledge of his truths, or. in our manhood, guarded us from the danger of sin, directed us in the path of virtue, and interested themselves much in the careof our soul*, bball we think of their labours for our sakes, and not endea- vour to repay it by being mindful of them at the commemora- tion ot the dead, and begging God to treat mercifully those taults, which, perhaps, we may have been the occasion of their committing? Among these we shall find, also, tiiends and companions, who once were familiar with us, and joined us in all the occupations of life, but now are taken away before us— who, perhaps, in their day, have scandalised us in their frailty, yet still retained a true love of God, and have edified us again by the sincerity of their repentances. Many a time have they given us good advice, and often has their virtue made us blusli for ourselves, and wish to imitate their example. From many have we received help, succour, and kind assistance in ail our wants and necessiiies , and now, in their day of distress, they claim your help in return. " Have pity on us !" they cry out, " have pity on up, you, at least, our friend?, for the hand of tho J •-.pvrt? us. TT iiaj, ^liiiouiui, vvuuii ne renects ipon these interesting subjects, does not hnmediately feel his heart burn within him ? All his tender sensibilities are awakened and if he be a man, he will exclaim, Good God ! shall I forsLt t 5,$ MOBIlS '^' I* H<. '1^1 those who wet-e onoe so dear to me ? Shall I not fly to their ifissistftnce ? Shall I not help them where I can ? O mercifyi find pious Jesus ! grant t^em eternal rest, and let perpetual light shine upon them. We are told, that to give a cup of «oId water only to a dis- cipje, shall not lose its reward. Shall, then, that charity which takes relief to the afflicted souls in purgatory, and carries them the cup of water which will quench the thirst of those flaniea in which they arc tormented, shall such charity pass unreward- ed ? Mo«t assuredly it will nor. One reward of this charity undoubtedly will be, that Almighty God will raise up friends to pray for us after our death, in proportion as we have prayed for others. Another reward will be, the gratitude of those souls •thennhselves who have been delivered by our means. Is it possi- ble that they should not feel greatly iaterested in the weh'are^f .those by whose prayers the day of their deliverance has been hastened, and the time of their suffering shortened ? If grati- tude be a virtue which prevails in heaven, as it undoubtedly does in the most peifect degree, they will repay most abun- dantly, by their intercession, whatever kindness you shall have .conferred upon them by your prayers. So that to pray for them is iin eminent act of charity to yourself likewise. O I how beautiful is this connection of all the members of the Churcli, by which we help and assist one another, and all for this pur* pose of being eternally united together at last. May we each be diligent in coatribuling our share towards this end. — Amen. NOBIS QUOQUE PECCATORIBUS. A " If we say that we have no sin, we deceive ourselves, and the truth is not in us." — t Ep. John i. 8. Having finished our prayer for the dead, who, though sin- ners, are yet eternally fixed in the grace of God, which they can never lose — we again turn our thoughts upon ourselves, who are sinners of a v«ry different description; not knowing whether we possess the tiavour of God, and if we do, uncertain whether we shall persevere to the end in that favour. At this part the Priest elevates hi^ voice a little, that he may be the better heard in this humble acknowledgement, and striking his breast in imitation of the publican, he says, " To us sinners, also, thy servants, trusting in the multitude of thy mercies, vouch- safe lo grant some part and fellowship with thy holy apostles KOBIS QUOQUE PfiCCATOHlBU* 69 and martyrs— and with aH thy saints infn ..i,. beseech thee to admit us. not in c«n«VI r"^ ?"'P«'^3^ ^^ hutofthyovvngraUntouspaVdon 111"?"^^^^ '' «-* -erir, i truth is not in ^'a^'"^"*' "» "ur sins, Ihe Prmftt 7 ^' cause from that of the people, but equaMy »Tl,T ''P'™'^ '"' »s himself a s nner, {„ .hi, he i.very dWeren, f Z .r"""""- fhar^ee, vvho thanked God that he y,^ „« I fc" ,[??. . 7'°"* kind, neither unjust, nor an pvt„rri^„ '^"'"'^raan- Though thi. mention ofot^ Z ,Xo^ si^'* "T »", "''"""er. deject us; «.eare not on tl at ~. ," " ^'''™'=''^'' •<> We , till presume to call o»rslesX"s r a'^sTftor' '''^'^^ fi-able servants indeed -but wishing to be be.ter^ Ti""''.™- (ally to improve, till added to alll,i „ ' ^"""'"ping U,d shall Lve conferred that g?ett oZlT Tr'"-'^' Shall we hesitate to pronouncfwi.h conrnt T' '"TPincss. •ille, « servants of God," when JI rX„, "?^ """ '^""^oling .0 which he has called .s?Z' l^^^o ''''■''' '''''•"' grace we are called lo be not onlv^h. "'^ """"« = by children of God, h.irsof KeaveL a,^2iornt h:r""'i ^"' ^"^^ "■« a«d all his saint,. Howeverlow "hi coL^f. "• "" ^T' C'™t demerits may have sunk us tlieJreL,?? •'™"''r. °'^ °"' ""n ear spirhs aild make us"!; Jrtrfl^'^r^^lil^rbt'^tT"' we immediately raise our minds and send forfl, ,1, ^'!'"='" Wishes that the Almighty would grant m .1 ^ """' '"•''™' *ip with those holy apostle a^nd ma trtr '"" t"""^" reigning thcre-tha. he would admit T^i^fo , ^t bf/: f '""^ l.any-,o which great honour we have nl etl i„T, r"™" mvn merit-but must relv for it Pniir^l., ("tensions ot our Him who, when he bestol e „" g „^. ™ f'ef "' """"'^ •"• "»"J°t'. ?'''""'° 5"" ""servers ni^clv r,;r "' ""'^ are blended the workings of fear and l>„r.. i "'"* P">'«''- «nd dejection may be united, that „tt:rsi;;rLT«^-^'' but both form that perfect christian hum^^ii; „'", P;!"'"?'''' m Itself but infirmity-derives noihing from\, '^ ' f ^^ """""S . ing to itself, but gives the merit and ZZfout.'V'': fyou bedisposed to meditate upon thisprayer^.h" „" " k'"*- ilant motives of virtue will su"gest themE u °" "'"'"- of .he elevated dignity to whici, "ou ar^ca ej' If" ^'Z "T'' med ,0 keep high company in tli wo Id'do 1 ^t^en,,"' ''^^- W cuhivate voijrfl^JvAa o«^^-.i;„_i„ .. '"">"" "ot endeavour with a„y thi'nglin your ^^^^^J^'beira^";: ':Zr"''''T 'mk you aspire to ? But what are all il„ ?i^ ""'*^™"'»'g ihe »-« .0. in this life,, comparedTth'i ^l^e^^'IKilfJt m\ «0 KOBia QUOQUE PECCATORIBUS. 1 *: K-'-i ^''H, %W; W' iM'"" • «>l' IB r i';i'.. 1" Hi 1 "i i^ Km 1 "ui ■"J >ft heaven, and the enjoyment of the company of God himself? Let then your constant employment be to cultivate yourselves for this dignified company. Banish from you every degrading aclioti, every unbecoming sentiment, every thought which would render you unfit to appear in that society, into which none will ever be admitted but such as possess true honour, which, in the sight of God, is never separated from true virtue. St Austin pursuing this subject in his thoughts, breaks out into the follow- int' exclamation : " O, happy pleasure and pleasant happiness, to%ee the saints and to be with them ; to mix among the angels, ta behold the Patriarchs, to converse with the apostles, to meet a-ain our parents, friends, or children ! These are glorious things— but it is more glorious yet to see and enjoy the face of In continuation of this prayer, the Priest having mentioned Jesus Christ, immediately proceeds: " By whom, O Lord, thou dost always create, sancHfy, quicken, and bless, and grant to us all these good things. By him and with him, and in him, to thee, O God, the Father Almighty, in the unity of the Holy Ghost, be all honour m^ pjory, wodd without end, for ever and ever, Amen.** In the first part of these words, are enumerated soa.e of the divine perfections of our Redeemer, first as a Crea- tor, for all things were made by him, and without him nothing was made: secondly, he sanctifies— Christ, says St. Paul, is made our sanctification and redemption. He quickens or gives life, as in Adam we were all dead, so in Christ we are all made alive again, for he is the way and the life, without which no man csn come to the Father— he blesses, because all bless- ings come to us through Christ. •* In him," says St Paul, " hath God blessed us with all spiritual benedictions." And if it was formerly said, all nations were blessed in Abraham, how much more are they so in Christ ? Well, is it therefore added in the last place, '♦ it is he that gives us all these good things ?" These are all general titles of Jesus Christ, due to him for the many good things he has done for us, which are all renewed and made profitable to us in this sacrifice. But these words are equally applicable to the sacrifice itself. It is Christ who creates, blesses, gives life to, sanctifies, and grants to us this very sacri- fice, whi<;h we are through his bounty enabled to offer to the eternal Father. For this reason therefore we proclaim him in union with the Father and the Holy Ghost, to be worthy of all 1 VT„.. :» :.-. nrvl.r /.«. Itivyi t1io» ia Hv hiB iUi y. X''(a\, IV. as uwsjr i/zf fr«"»-, is>s»» '-'■} —J enabled to cive the blessed Trinitv anv honour Honour means, and or glory ; it is with Afm— for what have we to offer to God, •^K , THE PATER NOSTER. 61 except liim? If we mad^ a sacrifice of all we possess, of our very selves, it would be of no value, except united with Jesus Christ, and the sacrifice which he made of himself— In fine, it is in him because in him alone are concentrated all the merits which make our oflrtrings agreeable to God. In Christ, that is, in his virtue and name, we presume to offer honour and glory to God, being sure that they will be acceptable when offered in that holy name. Let us, then, dear Christians, frequently repeat with great affection this short act of praise. Let us fre- quently exclaim, to the father. Son, and Holy Ghost, be all honour and glory given, through Jesus Christ, for ever and ever — Amen. Let us not confine the repetition of this devout act merely to the time of the Mass, but let us frequently ia the day have it in our minds, and dwell upon it in our thoughts. Thus shall we, as much as depends upon us, be conferring on God th« honour which belongs to him, and be preparing ourselves for performing worthily that same tribute, which we hope will be our everlasting occupation in heaven. Hap- py those souls who shall so bless and praise Almighty God in this life, as to be found worthy to receive his praise and blessing in the eternal life which is to succeed, when we have walked over this short vale of tears.— >4me». THE PATER NOSTER. " Teach us how to pray." — Zuke xi, 1. The prayers last explained finish the Canon, and the Priest now, for the first time, breaks the silence which he has obser- ved since the Preface, by saying " Oreraus," " Let us pray." You may, perhaps, have observed, that the Priest begins every other part of the Mass by this invitation to the people to join with him in prayer, but neither in the beginning, nor in any other part of the Canon, does he make use of it. The reasoa is, because at that time, as I have observed to you before, h© IS supposed to have entered into the Holy of Holies, and to b© aigaged in earnest prayer ahne, separated, as it were, for a Ume, from the people ; but no»r returning again to them, his first words are " Let us pray ;" and still caotinuing, with a loud voice, that all may hear and join with himj hesavs. " Bein'^in. •tructed, by thy saving commands, and following thy divine dl- reciipns, we presume to say, * Our Father, who art in heaven. 62 THE PATER NOSTER. it' ■ -x B - ..V i .< '',■'.' J" • :' .i: ' !■.'., 'f%\, SiC* " These words are a kind of preface to the Pater Noater aaifwe Imd said, "Before we repeat that excellent prayer. Lord, whicii thou hast taught us, we must aciinowlcdge our un- wortliiness ; nor should we ever dare to call thee by so familiar a name as Father, had we not been encouraged so lo do by thy commands. In doing so we only follow thy directions. In the Mass, which conuins every perfect form of adoration, the Lord's Prayer was sure to be introduced in some part. It is put here as the first prayer towards a preparation for c^omumnion, to which we are now nearly approaching. It is repeated aloud, that all may join. And as every body knows this short but most comprehensive prayer, no one can be excused if he has not both attention and devotion during its recital. It is not necessary that I should in this place explain to you the mean- ing of each petition, because it is familiar to you from your child- hood, and they are so short, so simple, and so distinct, that the most ignorant cannot mistake their literal meaning, and the most learned may always find fresh subject of meditation in every, word. The only danger i?, lest too great a familiarity with this holy prayer should make you pass over it too hastily, without sufficient attention lo its meaning. There is one peii- tion which is particularly applicable to the present occasion.— I have told you we are already preparing for the Communion. When, therefore, you say, " Give us this day our daily bread," it cannot fail to strike you forcibly that it refers to the bread of angels, which is then upon the altar, which ought to be tlie daily spiritual food, support, and nourishment of Christians---tlie true bread of hfe, which descends from heaven, which is quite as necessary for the support of our souls in a spiritual life, as our daily bread is for the nourishment of our bodies. The last pe- fition is, " Deliver us from evil," which is a request of so much importance, that the Priest dwells upon that alone, and imrae- diately continues it in silence in these words : " Deliver us, ".ord, from all evils, past present, and to come ; and, through the intercession of the blessed Virgin, and all thy Saints, mer. cifully grant us peace in our days, that, assisted by the help of thy mercv, we may be free from all sin, and secure from all trouble, through Jesus Christ our Lord." 1 do not know that I can add any explanation to a prayer which is so pldin as to need none. The Aloiighiy will not be displeased that we r^ new more earnestly in these words, our wish to be delivered h'Om evil. WUi r.;safc «ic jij-_=-^ -„t..v,. , j , come. The past can mean nothing but sins which are jet un- atoned for, or the punishments due to tiiera ; for all kind ot THB PATER NOSTER, ea sufferings ihit are past, are no longer evils now. The present evils are the dangers to which we are still subjects — the difficul- ties against which wo are still struggling in o»ir way to heaven. These are principally our traiteroiis passions, which make dread- ful havoc in our breasts, and involve us in frequent hostility with Almighty God. The future evils are all those trials and dan- gers we have yet to go through, before we arrive securely at the kingdom of God j but, f.bove all, mortal sin, and those eternal future evils which are the punishment of mortal sin, where the rigour of God's severity will never admit of mitigation, change, or end. How just, tlicn, considering the dangers in which we are involved, and the evils that still threaten us, to offer up in- cessant, prayers to be delivered from them all. If we be at all sensible of the nature of thej!© evils, we shall not want devotion in repeating this prayer—*** Mav allthe saints," wealsoadd, "who. have escaped these evils, use tlie kind office of intercession, to procure us the same blessing." Grant us, also, peace in our days — peace with Almighty God, by not going to war with him or breaking any of his ordinances — peace^with every neighbour, whicli is produced by that heavenly charity which wishes an- other as well as ourselves — and peace within our own breasts, , having nothing within us to reproach our minds or disturb our rest. May we be free from sin, for sin alone is the disturber of oiir repose ; and the Lord has declared there never can be any peace for a sinner. May wo, in fine, pass our days secure from all "disturbance — secure from those agitaticns which are per- petually rising up in a distracted conscience — agitations of alarm and excessive fear, which are but too natural, when we look up- on our sins and infirmities — disturbances from abroad, which are caused by the troubles and wars of nations — disturbances at home, when families are divided, and those who ought to be each other's support, are armed against rhemselves. May we pass the few days of our mortal pilgrimage secure from all these troubles, fears, and alarms. In conclusion of this beautiful prayer, the Priest kneels down to adore the blessed sacrament ; thea taking the consecrated host, and holding it over the chalice, he divides it into two parts. In this ceremony he imitates our blessed Saviour, who broke the bread after he had blessed it, before he gave it to his disci- ples. There is no one here present, I presume, who does not know that the body of our Lord is not broken by this ceremo- ny ■'7' ^.,.1.. »!._ I I ^ ?.l »_ ;..l_-i _fl'__;L_.l body remains whole and entire under every, even the minutest division. During this ceremony he says, " May the peace of 64 THE AGNUS DEI. ■ i t our Lord be with you ;" to which tlie people answer, " And with thy spirit.'* He then makes the sign of the cross three times over the chah'ce, with a small part of the host, which he has broken off from one division of tiic host ; which being done, he puts it into the consecrated wine, saying, ** May this mix- ture and consecration of the body and blood of Christ be effec- tual to eternal life to us who receive it." This union of the two species signiBes, that though represented under two forms, ihey are but orte and the same substance, each containing equally the body and blood of Christ. The words repeated at the time call our attention again to the Communion, which is now at hand ; that our minds may be in such a state of preparation, that we may be worthy to partake of that sacred body and blood, the fruit of which is to give eternal life to all who approach in these dispositions. Let us, therefore, now renew our attention to this important subject. — Ameru •«'.« THE AGNUS DEI. << BxaoLD the Lamb of God ! " — Jo?in i. 29. This is the exclamation of John the Baptist, when he pointed out our Saviour to the unbelieving Jews. The Church, acknowledging the justness of this title, has adopt- ed it into her service, and we repeat three times, ** O Lamb of God, who takest away the sins of the world, have mercy on us!" On the third repetition, instead of the last words, we say, " Grant us thy peace." The frequent repetition of the same words in prayer is perfectly natural, and an effect of fervour. It shews the ardent desires of the soul to obtain her petitions. The title of Lamb of God, applied here to our Saviour, is one by which he chose to be distinguished in the prophets, and which he adopted when used by the Baptist. As a lamb is one of the most innocent things in the world, it is a most excellent emblem of that mildness and sweetness of temper which distinguished the Son of Man. *• He was led to slaughter," says the prophet Isaiah, '•like a lamb that openeth not his mouth." Perhaps, also, there is in these words a particular allusion to the sacrifice Qf a lamK. which was inadc in the old law every nniorning and night, and is, therefore, adopted with great propriety in the Mass, which is the perpetual and daily sacrifice of Chris- rF* THE AO^US DEI. 69 dans. Our Saviour Is also represented in the Apocalypse a* the Lamb slain from the beginning of the world. Ail this makes the emblem quite familiar to U3, and we repeal tlie words with a great deal more interest, when we call upon our Saviour in the very character of a sacrifice, to have mercy on us, because he has been immolated for us. We also strike our breasts three times in testimony of our com* punction, except in Masses for the dead, when this ia omit- ted, and instead of « Have mercy on us," we say, after each mvocation, "Grant them rest." This is reasonable. For as we are not then praying for ourselves, we have no occa- sion to strike our breast. We forget for a while our own miseries, being so much occupied with the sufferings of our fellow-creatures in another world, and so much in earnest in our prayer to obtain their release. For ourselves, we beg tliat God would give us peace— lor them we pray that he would grant them eternal rest. In continuation of the last request, that God would grant us peace, the Priest, with his hands joined on the altar, and lus head bowed down, says this fervent prayer, which is also omitted m Masses for the dead, because it"has no reference to them : '* O Lord Jesus Christ, who hast said to thy apos- tles, ' My peace I leave you, my peace I give you,' look not upon ti\y sins, but upon the faith of thy church, and grant her that peace and unity which is agreeable to thy will." In these words we remind our blessed Redeemer of his own promises, in consideration of which, we ask without hesita- tion, what he is most anxious to grant. Frequently had he prayed that his disciples might all be of one mind, and had told them, that the world should know them by that sign, if tliey loved one another. At his ascension, he told them that lje then gave them his peace. It is for an extension of the same blessing to us that we now pray ! but fearing our sins should make void his promises, we beg him to turn away his lace from them. And if in any part of his church he sees any faith, or merit, or virtue, to behold it with complacency, and suffer our individual demerits and unworthiness to be lost, or unnoticed among the general good works which are any where to be found throughout the whole church. As it is the will of bod that we should" have this peace, so ought it also to be our will and our endeavour likewise to obtain it ; or we do not say tills prayer with nroner disnosirinna. T.pf pnnU ««« -«fl <. __ tfus ; how can they ask God to grant them peace of mind, which they do all they can to destroy by their own wilful sin ? w 2 u THfi AGNUS CEt. 4 h: .£ How can they ask for peace among their neighbour^, dr In their own families, when tliey will not correct their own vile tem- pers, which are for ever disturbing the peace and harmony of society ; when they will not lay aside their groundless antipa- thies, unjust animosities, and unchristian enmities? How shall they ask of God to unite his church in peace, who are perpe- tually making divisions in congregations, by setting one man against another, and one part of the flock at variance with tUe other, so that they cannot even meet peaceably in the temple of concord? Let such persons as these never pray for that peace of which they are the greatest enemies. Be as- sured that none but peaceable characters in this life will ever make fit subjects for enjoying the harmony of heaven. O that we could all of us exclaim -^ifh sincerityf in the words of St. Bernard, " Oh, sweet heavenly peace ! I love thee, I covet Ihee above all things ; there is nothing else I long so much to ha"e a3 thee, the greatest treasure of my soul." These earnest supplications for peace are an excellent pre- paration for communion, in which we receive the sacrament of love and peace. But now, as the Priest is actually going to re- ceive, he directs his attention and prayers to the object more immediately before him, and proceeds, in the same bending posture, witli these words : ''O Lord Jesus Christ, Son of the living God, deliver me by this thy holy body and bloou, from all ray iniquities, and from all evils ; make me always adhere 10 thy commands, and never permit me to be separated from thee." The object of this prayer is too clear to require any ex- planation. It contains three most excellent requests : first, to be freed from all iniquities, because innocence is the first and most essential disposition for communion. Secondly, that hay- m(f obtained that innocence, we may never lose it, but remain steadfast in fulfilling all the commands of God. And thirdly, that when we once shall have had the happiness of being united to Christ, we may never more be separated from him. May I| in this world, always live to thee, be guided by thy Spirit, and in the next, not doomed to that greatest punishment of iby enemies, which consists in an eternal separation from thee. In the same spirit, and with a mind most anxiously bent up- on what he is going to do, the Priest again addresses himselt to our Lord Jesus Chrifi^, ond says— •♦ Grant that the partici- pation of thy body and blood, which I, though unworthy, pre- sume to receive, may not turn to my judgment and condem- nation, but by thy mercy be a safeguard and remedy both to soul and body." If we consider the immense distance bet\^•een J^ DOMlJfE KON SUM PIGNUS. 67 God and u«, we may well pronounce ourselves unworthy, and call ii presumption when we dare to receive him. Yet we are encouraged to do so by his command, who bid all those who are weak and heavily laden to come to him, that they might be refreshed. He will not condemn us for. what he has himself commanded us to do. We are encouraged by our very neces- sities, which were all well known to him whenlie commanded us to come to him. This is the treasure that is to supply our wan's, the safeguard that is to protect us against all dangers, the remedy that must cure ail the diseases of our soul. It is, in fine, the seed of immortality, which is to preserve both body and soul, in that blessed, everlasting, and unchangeable state Amen, DOMINE NON SUM DIGNUS. *'LoRD, I am not worthy that thou shoulist enter umlermy roof." Sic.— . Mat. viii, 8. The preceding prayers being ended, the Priest kneels down in the act of adoration, and taking the sacred host info hrs hands, he says, *• I will take the heavenly bread, and call upon the name of our Lord." It is here called the heavenly bread, in allusion to the manna of the Israehies, which was a figure of this sacrament, in the same manner as our Saviour also says — " Moses gave you bread from heaven, but my Father will give you the true bread, which comes down from heaven." Being then about to receive so great a blessing, and to perform so sa- cred an action as receiving the body of our Saviour, what can we do better than call upon the name of the Lord ? Yes, call ' upon his name for help, succour, and assistance, to enable os to perform it well. Now, as humility is one of the most neces- sary conditions for a worthy communion, whilst he still holds tite sacred host in one hand, looking upon it with affection, mingled with dread, he strikes his breast with the other hand, and says, " O Lord, I am not worthy that thou shouldst enter under my roof, say but the word, and my soul shall be healed." This is repeated three times, and at each repetition tinkles the little bell, to excite the aitention of all to this important part of iii« Mass, which exceeds every other part except the Consecration, I must also remark here, that the ringing of this bell may serve as a signal for such of the laity as communicate, to approach 88 DOMINE N05T SUUL DIGNUS, S I V the sacred table^ For if, as soon as these words are finished, they will rise from their places in the chapel, and proceetl to the altar, they will have time to arrange and place themselves in decent order, and recollect themselves a moment before the Priest comes to comnsunicate them. Let us now return to the meaning of the words, which, you will recollect, are the same as the centurion made use of, when our Saviour said he would come and cure his servant : " No, Lord," he replied, "I am not worthy of so great an honour as that ; speak, and it will be enough — he will be cured." Wiih great propriety, and with singular beauty, has the Church adapted these words to the pre- sent subject. Our Lord says, he will enter into our breasts, and we, in astonishment at so much condescension, immediate- ly exclaim — What I enter into our breasts, these lowly roofs of day, all unadorned and unprovided as they are ? No, Lord, iJiey are not fit abodes for thee ; we are not worthy. If thou csouldst so far condescend as to take up tny abode in a stable, or under the roof of thy Virgin Mother, there thou hadst inno- cence, virtue, and purity, to induce thee to enter. What is tJiere in me, but sin, guilt, and dehlement, to render me still more unworthy ? But if, O Lord, thou must still come, be thon first my physician, heal my soul of its infirmities, speak the 'rord, and it will be done. Without thy word, unless thou command, how shall I dare present myself at thy table ? Shall I dare to come after having defiled all over the white robe of ionocence, with which I was clothed at Baptism ? Shall I {Ttesent myself at the feast, and not have on the nuptial gar- ment of virtue ? And, if during my whole life, I have accumu- lated so much guilt, what have I done to expiate it ? Where are my tears, my repentance, my sorrow? If none of these appear, then am 1 still bowed down under the vveight of all my former transgressions, and I must indeed, acknowledge myself unworthy. Instead of inviting thee under my roof, 1 will say witli Peter, " Depart from me, O Lord, fori am a sinful man ;" or rather, " Do not, O Lord, depart from me, nor forsake me, Uio' I am a sinful man, but make me not sinful in order that thou mayest enter under my roof. * To this triple confession of his unworthiness, he adds this short prayer, " May the body of our Lord Jesus Christ, pre- serve my soul to everlasting life. Amen" Then making the sign of the cross, he immediately receives the sacred Host into his breast, and with his hands joined before him, stands for a little while in deep but silent meditation upon what he has done. This sliort interval he employs in thanksgiving, adini- ire finished, proceeil to themselves t before the E?tUFn to the e the same id lie would , "I am not 1 it will be ^ and with s to the pre- our breasts, immediate* v\y roofs of No, Lord, If thou in a stable, hadst inno- . What is der me still le, be thon , speak the miess thou ible? Shall iic robe of ? Shall I luptial gar- ve accumu- ;? Where le of the^ It of all my >dge myself ', 1 will say nful man ;" forsake me, order that '■ adds this ]!hristi pre- naking the 1 Host into lands for a iat he has ing, admi- DOMTNE KON SUM DIGNUS.' 69 ration, or praise. He does not, however, delay long, lest he should keep tlie people waiting upon his private devotion as well as not to separate by any long interval of time the per- fection of the Communion, one species of which still remains to be received. Uncovering, therefore, the chalice, he kneels to adore the consecrated wine also ; and while he collects any fragments of the Host which may have been scattered^ that they may not be left unconsumed, he entertains himself with these pious extracts from the Psalms : « What return shall I make to the Lord for all he has given to me ? I will take the chalice of salvation, and call upon the name of the Lord. I will call upon the Lord in praise, and I shall be free from my enemies.'* Then taking the chalice into his I)ands, and making the sign of the cross with it, as he had formerly done with the Host, he says, " May the blood of our Lord Jesus Christ preserve my soul to everlasting life :" and immediately receives the consecrated wine. It is at this moment, as soon ap he has perfected his own communion,^that he distributes the blessed sacrament to the laity, if there be any prepared to receive it. And thus are finished all the essential parts of the Mass—the object of our prayer is attained— the Victim has disappeared from our altar— the sacrifice is accomplished. The wine and water which are subsequently taken into the chalice, are merely for the purpose of consuniing more perfectly any remains of the consecrated wine, and are tlierefore called purl- fications. As I mean in my next instruction to call your attention again to some important remarks I hav€ to make upon the Com- munion, I shall, for the present only beg you to observe, that the Communion was absolutely necessary to represent a perfect sacrifice. We have had the oblation and consecration, which correspond to the offering and immolating of the victim.^ But in the Holocaust, which was the most perfect of all sacrt- fices, besides ihe victim being slain or immolated, it was also totally consu«ied upon the altar. I'l crefore it was necessary in this perfect sacrifice of tlie new law, which includes every perfection of former sacrificep, that there should be a similar consummation, which is no where found hut in the Communion. It is this act, therefore, which completes the sacrifice, makes it perfect in all its parts, and leaves nothing more to be desired, iou wiij likewise ste the reason wliy, from the Elevation to the Communion, you ought not to sit or stand. Kneeling be- ing the most respectful,, in that posture you ought to remain the whole time our Lord is present upon the altar. Though to THE COMMUNION. the Almiglity wiil be adored in spirit artd truth, and looks- chiefly to the mind — yet will he not be pleased when the body which is also the woric of his hands, is not made to bow down and render its homage iii conjunction with the mind, to Him who is equally the. Creator of both. )i'rM' V^'ft'r tw m m it.,- ON THE COMMUNION. •* UxLESS you eat of the flesh of the Son of man, and drink of his blood, you Bhall'uot have life in }'o\i."-~-St. Jolm vi. 64. In my last I explained to you the oeremonies of the Com- munion, at present I must dwei^ a little on the dispositions ivith which you ought to accompany the Priest in this part of the Mass. Entering upon this subject, I cannot but express a most feeling and deep regret to see the insensibility of most Christians at this time towards the Holy Communion. Our blessed Redeemer assures us it is the necessary bread of life, without which we cannot exist ; but we never care to receive this bread as if we knew we could do as well without it. sweet Saviour of our souls, whuit excuse shall we make to thee, for loathing this heavenly food which thou hast provided for us? for absenting ourselves from the table thou hast spread out for us? Base and 1ep;eiierate souls as we are, we no longer set a value upon, nor aspire after the treasure of which thou hast made us a present. What excuse shall we make to ourselves for neglecting to draw water from such a perennial fountain of graces ? Shall we suffer our souls to perish in the very midst of the abundance of his house ? Shall we permit our hearts to be frozen for want of approaching to the tire which he has enkindled! The Council of Trent, wishing to revive that fre- quent Communion, which has fallen into so much disuse among the laity, does not indeed command you, but entreats you to be moved by the consideration, that it is the most excellent act you can perform — it is a preservative against mortal sin— it is a remedy for venial ones — it is a seed of immortality, preserving your souls to eternal life. It is the wish of tliis Council, that, as in former times, so now, a Priest might nuvL mve occasion to say Mass without iiaving, at least, some of his flock prepared to join with him in the Com- ' amnion. It used to be so formerly— but now, alas! our altars THE COMMUNION. 71 are deserted— the people no longer hunger after this spiritual food, and scarce think it any part of their office to join with tiie Priest in partaking of this heavenly banquet. Well, my dear friends, if I cannot persuade you actually to partake ©f the daily victim which we offer, let me be heard, when I beg you not to turn altogether empty away from tliis table. You may still derive advantage when you do not -actually partake. This is to be done by a spiritual Communion, which I will ex- plain to you, in hopes that those who cannot be prevailed upon to gain the greater advantage, will not be so foolish as to throw away the lesser, which is fiill in their power. Tiie Spiritual Communion of which I am speaking, consists in a moat ardent desire to be united spiritually to our divine Itedeemer, since drcumstances prohibit for a while a real union. It includes, as one of the necessary dispositions, a sincere wish to receive the blessed sacrament actually. Now this wiil serve to ex])lain to you the acts of devotion which are required for a spiritual com- raunion. The most perfect are exactly the same, as would be necessary for a real communion. As you w^uld not approach tlie blessed sacrament in a state of sin, in the same manner you can derive no benefit from a spiritual communion, as lonff Bs your mind and affections are fixed on sin. To wish to be united to the God of purify in that state, is to insult him, and provoke his indignation, rather than to deserve his blessir»5>. First, remove the cause of enmity which exists between God and you, before you beg his choicest gifts, which are reserved as favours to be conferred on his friends only. This is to be done by a sincere repentance, and an active resolution to take the earliest opportunity of expelling from your breasts those impure spirits, which render your soul an unfit abode for him. Hence sinners who will not take the pains to correct their tices, not even to be sorry for them, may not desire to be uni- ted to Christ, even by a spiritual Communion. To approach lJ)e altar with a heart infected by the corruption of sin, or a mind filled with impure affections, is to commit a sacrilet'e and 3 spiritual profanation of allihat is holy. To do this, "would be bringing upon yourself as much guilt, as the contrary would be productive of merit and advantage. See then of how much importance it is to conceive a most sincere desire to be fi-eed from sin. For though our blessed Saviour invites all who are heavy laden to come to him, no one can derive benefit from approaching, who does not, io the first place, desire to be eased ot his burden. tl X Um 72 THE C0MMUSI05f. Do not, however, suppose that because this is the most ne^ cessarv. that therefore it is the only preparation for a spintual Communion. Tiie absence of vice or sin is only a negative Quality. The soul that aspires to a union with ifs Saviour, Lht likewise to be adorned with every virtue. Hence your occupation daring this part of the Mass should be m forming ^s Lf the different virtues. Acts of faith by which you bow down every proud thought of opposition, and believe the posi- tive declaration of God, rather than the remonstrances of a weak and blind reason. Our senses are then most sure when they depend upon the evidence of revealed truth. Acts of hone, by which we are encouraged under every difficulty, and dwell with unspeakable delight on the promises, which Christ has annexed to a worthy participation of himself. Acts of love, by which the soul longs to be united to the source of every blessing, which when once received, will so fill us with the plenty of his house, ii^ to leave us no future wants. What can I desire in heaven besides thee, or what have I on earth except thee, the God of my heart, and my al ? Nor must vou forget among the rest, to uiake sincere acts of humility, because God, who rejects tlie proud, always looks down upon the humble with complacency. The slightest reflection on the raaiesty of the Divine Victim which lips immolated before you win fill you with a great sense of your unworthmess. Ihen present yourself before your Saviour in the dispositions of the poor Cananean woman-and if your numerouf. inhrmities give vou no hopes of being admitted as a guest at this holy table, still importune for the favour. If they seem to reproach you for presuming on so great a favour, or seem to whisper m vour ears that the sacred bread must not be cast to dogs, still nerseive in your request, and acknowledging the justness of the S^parison. say. Yea, Lord, but even the ^^^^'^ -»;^JP^.,P»f ^"^ the CTurobs which fall from the table. Such humility wi snrelv be crowned with success. If. dear Christians, you will take the pains to make a spiritual communion m this manner, I wiU assure you it will be attended with the happiest effects. It will greatly nourish piety, keep - alive the flame of virtue, cive an air of sanctity to every affection, encrease the gifts o Lee. and by habituating you to a constant union with Gou at ^e^ent- prepare you for an eternal union with him :; PtMnitv. — Amen* 73 CONCLUSION OF THE MASS. * And Aaron, stretching forth his hand to the people, blessed them ; and the sacrifice being finished, he came down." — Levit. ix. 22, 23. The prayers which are said after the Communion are very few and short. I shall include the explanation of them all, to the end of the Mass, in this one instruction. Tlie Priest, hav- ing finished his communion, retires to the Epistle side of the al- tar, i^nd reads from the Missal one smgle verse, generally from the Psalms— frequently it is some allusion to the festival which is that day celebrated. The whole of this part of the Mass is considered as an act of thanksgiving, due to the Almighty after the offerinor of fhe sacrifice. He, therefore, again salutes the people with " Dominu? vobiscum," as ]( he were to sa}', You have now gone through the different parts of the Mass with me —you have communicated, either in reality, or in spirit, of the victim which I have been offering ; I, therefore, wish that the Lord may always remain in you, and take up his abode in your souls, by a permanent residence, according to his promise, ♦' He that eats my flesh, and drinks my blood, abideth in me. and I in him." The prayers are then said, which in numbei* and subject are the same as I have formerly explained to you in the Collecrs and llie Secret. There is only this difference, that in these latter prayers, whatever be the subject of them*, there is always mention made of the blessed sacrament we have received. The following is an example, and will serve to shew you the nature of these prayers, which arc different every day, — ** Help us, O Lord our God, and forever protect those whom thou hast refreshed with thy sacred mysteries, throut^h Jesus Christ our Lord." And no wonder that the mind, filled with the actual presence of her Saviour, should always turn to him, and mention him in every prayer she offers up. This is natu* ral, and hence it is that these prayers, though short, are all of them 80 extremely beautiful. These being finished, the Priest again salutes the people, and says, " Ite missaest,"—" Go, the Mass is finished ;" to which, answer is made, •• Thanks be to God." This again is the true spirit of f^ratitude ; for eternal an-' infinite thanks are due to Almighty God every time he confers upon us the happiness of having been present at so wholesome 6 II ,'.t. ^ll «74^ CONCLUSION OF THE MASS. a sacriBcc. Thanks be to God for having left us this victim- thanks be to God for having given me the opportunity of as- sisting at the immolation, of which blessing so many other Christians, infinitely more worthy than myself, are almost per- petually deprived. The Priest now turns to the altar, and thinkmg what a great action he has presumed to perform, bows down his head, ana savs, in a spirit of humility, this last prayer of the Mass, which is extremely suitable to the occasion : " May the obedience of my service be pleasing to thee, O blessed Trinity; and may the sacrifice which 1, though unworthy, have offered m the sight of thv Divine Majesty, be acceptable to thee, and through thy mer- cv be a propitiation for me, and for all those for whom 1 have of- fired it, through Jesus Christ our Lord." Though these words require no explanation. I cannot but beg of you to take notice of the vc I y first word-i, "the obedience of my service : it is as m-'ch as if he had said, the service I have been perform- ing is so great, that I never should have presumed to do it, had it not been in obedience to the commands of ,my Saviour, who has chosen such an unworthy n-ealure as myself to perform so areat a service to him. May his goodness supersede my un- worthiness, and grant a blessing to me, and to all for whom the sacrifice has been oflered. ^ , . , • .1 The only ceremony that now remains to be explained, is llio blessing with which he dismisses the people, and concludes the Mass In doing this, let me remind you that the blessing of a venerable old man. of a parent, of a Priest, of any oneremark- •ible for sanctity, has always, from the beginning of the world, been a'^kcd and received with gratitude by the religious part of mankind. And with great reason, for who is there who is so #ievoid of religious sentiment as not to be desirous of the prayers and good wishes of a virtuous man? Even the biessingsof a bad man arfi much more desirable than his curses. No child m a well regulated family ever retires to rest without a father s ble€S- ihc No par-nt would choose to leave ihis world without con- ferrin-^iis blessing in his dying words upon all his offspring.-- These are the dictates of nature, and are valued and respected alike by the good and the bad. In conformity with these prm- ciplcs, we find that Abraham, returning in triumph over his enemies, was glad to receive the blessing of the High Priest )i,*.i«i,;cmlpc- Tho manner in which Jacob blessed the chil- dren of J'oseph is affecting and edifying : Joseph taking his two children, placed them before his father, and bowed down with l\? face to the ground ; Jacob, stretching forth his hands, put CONCLUSION OF THE MASS. IS his right hand upon Ephraim's head, and his left upon Manas- seh's, and blessed these two sons of Josepii, saying, •' The God in wl)08e sight my fatliers wa'ked, the God who hath fed me from my youth until this day, the angel who delivereth me from all evils, bless rhese boys, and let my name be called upon . them." In like manner, Aaron, the High Priest of the Jews, when he had finished the sacrifice, stretched forth his hands and blessed the children of Israel, a ceremony so conformable to na- ture, so much practised in the old law, has with reason been adopted in the Christian ritual. At no time could it be fexer- cised with So much dignity and propriety as at the conclusion of the august sacrifice of the new law. Let me also inform you; that when a Priest is ordained, one of the powers he receives, is to bless both persons and things. Nor must you suppoio that you may undervalue the blessing of any Priest on account of his character; alas! if we had nothing to confer upon you in our blessing but what cOmrs from ourselves, I should hot en- treat you to set so great a value upon it. But in this, as :n elf our other public functions, we are but the instruments, tl^ cb*r*- nels through which the blessings flow. Without airogatingany merit to ourselves where none is due, we acknowledge ourselves but the representatives of Christ. In his namt?, by his author- ity, and from his resources, we confer his blessing upon you. You, therefore, value it accordingly as coming from him. To this I shall not need to add one word more, to fill you wit-h the utmost re-^pect for this sublime and exalted conclusion of the Mass. When, therefore, you are come to this part, bow down your heads that you may receive the proffered blessing in a spi- rit of humility. The Priest, in the meantime, lifting up his hands to heaven, joins them ; then turning to the people, makes the sign of the cross over them, and pronounces these words— " May the Almighty God, Father, Son, and Holy Ghost bhsi you,— Amen." Wiih these words the Mass finishes ; for th« Gospel of St. John, which we are now accustomed to read af- ter it, formed originally no part of the Mass, and therefore i-e- quires no explanation here. May the Almighty grant us \m blessing upon these instructions which I have undertake^ and accomplished merely for your sakes.— Jjwew. r! 1-' m 76 ON THE LAST GOSPEL. ?' . '. ''. 1,5 ' f^ Ifr* " Tins is the disciple who wrote these thinp^. an'! we know that his testi- inouy is true."— J v t '', '^i. I HAVE said that tlu3 gospel formerly made no part of the Mass ; and it is true, (or wc do not find it mentioned in any of the ancient rituals as commanded to be said. Some think it forftieriy was a private prayer or exercise whicli the Priost used to repeat to himself returning from the ultari io con- elude the sacrifice by a repetition of the two great mysteries,— the Divinity and Incarnation of Jesus Christ, our great High Priest ; and that afterwards it began to be read aloud, in orde: that the people also miglit be excited to join in the recollec- tion of them. . Perhaps you are acquainted that, when two divine C 'Hi- cesor Masses full upon one day, only one can be said ; and yet that the oiI>er may not altogether be overlooked, its prayers are said at the Collects, and its gospel also recited after the " lie Missa est." This is a very ancient practice which we still ob- serve. And perhaps a desire of establishing uniformity in the Mass, caused the Church to command, that when there did not occur a double Gospel, this from St. John might be taken and repeated every day. , . , • i Whatever was the orij,Mn, it is now the universal practice, anit is founded on the best of reasons. We know that the faithful have at all times had a most particulur respect for the Gospel of St. John- '*-Z the sublimest of all thf; Gospels, and for this in- troductory chapter, in particular, as containing the most exalted description we any where find of the eternal nature of God the Son, who is here denominated the Word, and his being made flesh* for us. St. Auj^ustine, writing upon this subject, says :-- " The Apostle St. John is with reason compared to the eagle, for he raises his discourse to a much higher pitcli than the other evangelists ; nnd in doing so he wishes to raise our hearts also afterliim. The other three evangelists, walking, as it were, with the Lord as man upon this earth, have said little about his divinity. But he, as if disdaining to walk upon the earth, Bpeaks'with the voice of thunder in the very first words or im discourse; and raising Jiimself no: only above this earth, but OK THE LAST GOSPEL. 77 t 'above the firmament and the heavens, nay, above every host of nngels, and every order of invisible powers, comes at once be- fore Him bif tvhom all things were madct sayings "In ihe be- ginning was the word, and the word was wiili God, and the word was God." The rest of his gospel is upon a level with this sublime exordium, for he has spoken of the Lords divinity like no otiier man. Here he announced what he had imbibed before. For it is not related witliout reason that this beloved disciple, at tiie last supper, leaned his head upon the breast of his Lord. From this breast, therefore, did-he imbibe in secret what he afterwards proclaimeil to the public ; that^all nations might team not only the incarnation, passion, and resurrection of the Son of God, but also what was before the incarnation, namely, the Only b«»gotten of the Father— the Word of the Father, co-eter- nal with him who begot him, equal to him by whom he was sent. See then with what sublimity he ought to write, wiio is compared to the eagle ! And nevertheless, we poor worms, creeping upon this earth, we who have scarcely any weif,'ht even among men, dare to treat of and expound these things, and ex- pect we can comprehend them, when we think of them, or be comprehended when we presume to speak of them.*' After listening to this beautiful comment of St. Augustine, you will not be surprised to hear the same holy father relate, tirat even a Pagan philosopher was so struck with admiration of this chapter of the evangelist, that he said it ought to be writ- ten up in every church in letters of gold. This idea is beauti- ful and correct, bur the Church has still improved much upon it; for instead of writing it on tables of stone, or in letters of gold, she has commanded it to be repeated every day, in order that it may be engraven on the hearts of the faithful,' and be more present to our inmost thoughts than the most brilliant let- ters could repre^ant it to our eyes. The respect which the faithful have had for this gospel, has been carried so far, that in some places, and at some times it has been read over children i unediately after they are bapti- sed, and vestiges of this practice are still found among persons, whom, we fear, are not well instructed on this subject. Many a thing which is good itself, is abused by the superstition of the ignorant, who are apt to attribute eifects to particular practices, which religion does not warrant. Let then, not any one be so foolish as to think that the Baptism is not perfect withuut it, nor so superstitions as lu imagine that there is a par- ticular charm or hidden virtue in it. It is like any other part of scripture, inspired by the Divine Spirit; it is one of the sub- G 2 I it 78 0>J TI/E LAST GOSPEt. '^ i''».'«^ ^ limcst paasogcs even of the inspired writings ; it contains a most excellent act of faith, in the divinity and humanity of Jesus Christ ; and ii repeated with devotion and respect, must ho pleasing to Almighty God, and may obtain u blessing, like any other dt vout prayer, for iliosc who repeat it, or to lho.se for whom it is repealed. I have thought it necessary to say so much on this subject for the benefit of those, whom we very oficu meet with, who have nut correct ideas upon this practice. Thii gospel requires little explanation further. Our blessed Saviour is styled the Word of God, and ugain, ' the Light which is to enlighten every man that conieih into this world. He camo into the world, and tho world knew him not — he came unto his own, and his own received him not." All this is easily under- stood by any person who reflects a moment on the life of Christ. The vYorld would not know him for the Son of God ; they ev- ery where persecuted, contradicted, and opposed him ; so that scarcely even a i'ew disciples believed in him after his crucifix- ion, lie came into his own family, as it were, the chosen peo- ple, and these very Jews were the persons who disowned him, — exclaimed he was not their king — he should not reign over them, and put him to death. . 13ut those who did receive him and his doctrine, were to be made the children of God, not by a natural birth of flesh and blood, but by a spiritual regenera- tion, proceeding from the pure will and bounty of God, by which he has made us his adopted children. At these words, " And he was made flesh," we kneel down to adore him who conde- scended to become man, and conceal his glory under the vile form of a slave for our sakes; and immediately rising up again, we finish the gospel, and reply, " Thanks be to God," for this the source of all our blessings. Thus you observe, dear Christians, how conformable every action and ceremony is to the interior sentiments we ought to feel in reciting this excellent gospel, which may be considered, in some respects, as a short summary of our faith, point ng out the source of grace in this life, which is to conduct us to future glory in the next. O that we may also make such use of these graces as to obtain that glory.— ^^me/?. bllVJt 79 rl BEST MANNER OF HEARING MAS.S. \V iiE.N he 8 retched forth hi. ha., J, and o.Tercd of the blood of the grape, all the peov e lei down ujK.n their Wuvn to adore the Lord their God, ami t» pray to the Almighty Uud."— ^',J«». i. 1G~10. ' I HAVE now, dear Christians, by tlie blessing of Almijzhrv God. ex|>lamed to you all llie different ceremonies and praycrd ot iho Mass.— Here I rniglit rest from my labours, but I can- not persuade myself to fiiiisli these instructions, without once more entreatin- you to profit by them. For this purpose, I have set before your eyes, in the above text, the example of the Jewish people. When they saw the sacrifice olfcred, the liba- tions poured out, or the smoke of the incense ascend to heaven they prostrated themselves, and adored Almighty God. Let mtl entreat you to imitate their example, and not to be like too many Christians, who will be present during the whole of the sacrifice without one thought of adoration ever entering their mind« — Be not you, n)y triendi, of the number of these criminal men. lo prevent so great a profanation was the chief motive which induced me to compose these instructions for your benefit. For the same purpose 1 will now add some siiort remarks on the best manner of hearing Mass. It is an undoubted truth, that he who attends most to the great object of the Mass, namely, a sacrifice— he who unites himself to the intentions of our High Priest, Jesus Christ, and his Church— he who conforms his devotions as near as possible to the ritual, hears Mass in the best manner. But how is this to be done? There are several ways of which I shall speak. The first, and, in my humble opinion, undoubtedly the best, is to join the Priest in saying exactly the same prayers as he says. The Church has permitted the sacred ritual to be tran- slated, and the laity have their missals as well as the clergy..-. By perusing them, you not only enter into the spirit and mean- ing of the sacrifice, but even accompany every part with the words which the voice of the whole Church has delared to be the best suited for the purpose. But while I give this method of hearing Mass my decided preference, I must make excep- tions. and allovv that it is nnt wpII nflQr.»of] ♦« tu^ :.:-n children, or persons not well instructed. These prayers are, in many instances, so profound and sublime, and they contain SI '.h 1- it ill 1^0 iEST MANSER 01" HEARlIfa MASS. l;^ if .^i*L, iBO many allusions to the Old Testament, that their meaning cannot be comprehended but by persons who have considera- ble information on these subjects. I speak now from experi- ence. Many is the time that, in my younger days, I have read over the ordinary of the Mass before 1 knew what it meant. — I found no devotion in it, because I did not understand it; a Missal to a child ip. a sealed up fountain, from which lie can di.iw no streams of devotion. To this description of persons I would recommend, to say the prayers which you find in your Manuals, under th6 title of devotions for Mass. Theso are set forms of words, which some ' pious persons have composed, as most proper to excite in us and express the sentimenrs and acts of devotion we ought to feel at each part of the Mass. It is true that by this method we do not preserve fcuch exact conformity with the Priest: — And jet in ^':'hat is it deficient ? Only in words ; for thesub- 'stance, the inteniion, the spirit, the devotion, is every where the same as the Priost expresses, at corresponding parts. You profess your belief at the creed aS well as he does ; you adore at the Elevation with him ; you desire to participate of the sacred mysteries at the Communion as well as he ; and the only diffe- rence is, that these desires are expressed in language more ad- apted to common understandings, and therefore more proper for the persons to whom I recommend this plan of hearing Mass. But what shall I say to those persons who cannot read, and are, therefore, incapable of availing themselves of this advan- tage? Oh 1 they are very much to be pitied, but must I, on that account, say they cannot hear Mass in a proper manner? By no means. I know that the Almighty God values the sim- plicity of the heart a great deal more than all the knowledge of the wisest head. And I also know that the Holy Ghost fre» quently inspires such ChristiaRS with sentiments of devo- tion, which the better informed never experience. Yet, for all that, there are too many whose ignorance is guilt, and who ne- ver hear Mass as they ought. I mast inform these, that hd '5x- • case will ever be admitted, if ihey do not know the essential parts of Mass. They must know when the Elevation i», and what h the meaning of it ; they must know when the Commu- nion is, and what the Priest is doing at that lime. If they know that at the former the bread and wine is changed into the body and blood of Christ ; and they see all the people bowing dot^n to adore their Saviour, who is then present upon the at- tar— the very eight of this will naturally fill them with similar thoughts. And if they catinot express them, they will dtill feel I *i '^ BEST MANNER OF HEARING MASS. 81 I "i adoration, praise, gratitude, and astonishment at the goodness of their God, who otters himself upon our altars for their sakes» If they know that at the Communion the Pjiest is receiving the body and blood of Christ, which they ought in like manner to receive for the nourishment of their own souls, they cannot but feel the utmost gratitude to the great God, wlio has condescend- ed to enrich their poverty with such a treasure. They will break out into acts of thanksgiving. Blessed be the name of God, who has done such great things for us ! They will regret that unworthiness of theirs which prevents thcni from partaking there and then of the table which is spread before thtm. If those who cannot read shall acco'upany the different parts of Mass with occasional sentiments like these, who will dare to say that they have not heard Mass well ? I dare not say so. The rest of the time rliey may fill up by repeating such pray- ers as tliey know by heart, particularly — the Lord's Prayer, Mail Mary, Acts of faith, hope, charity, &c. A poor man, hearing Mass in this manner, will derive more advantage from it than the most enlightened; who have more information, buC less devotion. I have only furtlicr to observe, those who employ the time of Mass in private devotions, however good in themselves, mis- use their time ; whatever does not belong to the Mass, is mis- applied at this time. The least we can say of such persons is, that they betray a great want of judgment, in withdrawing their attention from the most important of all objects, to bestow it on one comparatively trifling. I have now, dear Christians, de- livered to you all I liud to say upon the Mass. It only re- mains that both you and I should beg the blessing of God up- on my exertions, ifl have taught one soul to entertain a high- er opinion of this adorable sacrifice, or to be present at it with belter dispositions than before, may I brg of that person, who- ever he be, whenever he comes to Mass, not to forget him by whose ministry he was taught to entertain such ideas. How abundantly shall I be rewarded for all my labours, if I obtain but the prayers of one good soul : my soul desires nothing bet- ter in thia world. — Amen* i 82 kt*l M "itf '♦;i ill'*'' '■4 IP* ■,i'' 111.:. .■•'*' ill'' . 1' 2* ift''|. i^i ' -■■'J ||r : .^1 if ill ' " ."(Sf , J., CEREMONIES OF HIGH MASS. •• 1 HATB loved the beauty of thy house, O Lord, and the place where thy glofy dwells." — Psa. xxv. 8. It is in the nature of man to dedicate all his powers, facul- ties, and possessions, to any object which he vehemently loves. Religion, which acts more powerfully than any thing else on the human heart, prompts us to shew our love to God by every method which lies in our power. The internal affections of the soul are first engaged, and soon discover themselves by exter- nal actions. The warm feelings of the soul summon every thing else within their reach, to aid them in proclaiming the praises of our Great Creator, This has been the effect produced on re- ligious men in every age and every country. Hence the re- sources of art have been exhausted to adorn the temple of God, from the time when David any Solomon first set the eJcample, till the present day. Hence music has been employed to in- crease the general effect ; and the solemn pomp of ceremonies instituted, to make the greater impression, and raise our minds to God. We love to shew our joy in the occurrences of this world by illuminations — our festivity by light airs of music — our sorrow by mourning — our honour and respect by proces- sions, and so of the rest. i.'l)all these affections of the soul then only have no corresponding external expressions, when they are directed towards God? Oh no! It is natural to make use of them, and never are they better employed than in the service of religion. The ignorant and the profane may gcoff, but the wise and educated will allow the justness of the following observations, which coma from the pen of a sensible Protestant : " Every person who has attended the celebration of High Mass at any considerable ecclesiastical establishment, must have felt how much the splendour and roagnificenoe of ilie Roman Catholic worship tends to exalt the spirit of devo- tion, and inspire the soul with rapture and enthusiasm. Not only the impressive melody of the vocal and instrumental mu- sic, and the imposing solemnity of the ceremonies, but the pomp and brilliancy of the sacerdotal garments, and the rich and costly decorations of the altar, raise the character of reli- gion, and give it an air of dignity and majesty unknown to any Qt the reformed churches. * ♦ Pain Knight on Tatte, 3G3. Second Edition. ■V4. CEREMONIES OP HIGH MASS. d5 ISS. here thy glofy vers, facul- ently loves, ing else on d by every tions of the by extfer- svery thing e praises of ced on re- ice the re- pleof God, e e>fample, )yed to in- here monies our minds ces of this if music — by proces- 3f the soul ions, when i natural to y^ed than in ofane may ness of the a sensible celebration iblishment, lificenoe of it of devo- ism. Not nental mu- ss, but the id the rich cler of reli- own to any These are the dictates of an enlightened and unprejudiced mind. In conformity with these first principles of our nature, the Lathohc Church has instituted a great many sublime cere- monies. Of these ceremonies, such as are universally adopted in the hturgy, and approved of by the Church, are all in the very best^taste, and well calculated to produce the effects they svere mtended for. We mil briefly allude to some of them. Un great solemnities or solemn occasions, when a Bishop says Mass, he is accompanied by one out of each holy order, namely, Dy a Priest, a Deacon, and a Sub-deacon. Besides tnese, several of the minor are in attendance to perform their respective duties : some to carry the incense, the candles, the cruets of WMne and water, &c. These numerous attendants, hi loiitalion of the ancient Levltes, who served the altar, add much to the solemniiy of this awful sacrifice, and is an excellent re presentation oj that eternal worship which is coniinuaHv paid in Heaven to God, as described in the Apocalypse. " And I heard the voice of many angels sound about the throne, saying, with a loud voice, ihc Lamb that was slain is worthy to receive pow- er, and riches and wisdom, and strength, and honour, and glo- ry, and benediction." These, when the service is to begin, pro- ceed from the vestry in procession to the altar, and each takes fi." ^^f ^T^'"''^ '" '''"^' nccording to the office he has to ful- h.. Ihe different garments with which each is invested increase ing in splendour euch step as the order is higher, clothe the frailties human nature, and represent the different virtues u'.th which tl^e pnea^hood should be adorned ; as it is said in the Psalm, Lhy Pr.esfs sJiall put on justice." For this rea- son, each vestment, as it is put on, is accompanied with a cor- responding prayer for some virtue. It is the part of the Priest only, or Bishop, in all Masses to offLT sacrifice; the rest, thrrcfore, are only solemn ministers to assist and attend on the Priest. The Deacon approaches near- est to the Pn.^st, and it is his duty to prepare for the sacrifice, • to ofrcr the Pnest-the bread and wine, to cover and uncover the chahce, and, m fine, to i>crf(wm every other little office whicii regards the sacrifice. The Sub deacon comes next, and per- forms i.ie next most important offices. He receives the crueia from the Acolythes, supplies the wine to the Deacon, and poura the water into the chalice. Afrer the Offertory, his presence being no longer necessary at the altar, he takes the Paten, which 13 not then '.vantcd, and covering it with the end of the veil which he wears, retires to the bottom of the steps, where ho remains till the Pater Nostc", except occasionally -oing up to V-ii m m ^s wF> M Uiii g4, CEREMONIES OF HIGH MASS- join the Priest in prayer, as at tlie Sanctus, &c. The reason the Sub-deacon wears the veil, is, to cover the chahce when he takes it to the Altar, and the Paten which he holds, 'ihe in- ferior orders supply the other req»isites of public worship, the Incense, the Tapers, the Dook. the Mitre, the Crczier, &c. Thus every part is kept in beautiful order, and all goes on wnli regularity. It is the privilege also of the Sub-deacon to read the Epistle to the people; wherefore you will observe, at that part of the Mass, lie takes the Mi?sal, and having the Priests blessing, he turns towards the congregation, and reads aloud or sings the Epistle. It is in like manner the privilege of the Dea- con to read the Gcvspel, and this 's done witii still greater solem- nity Taking the Missal, he lays it upon the altar, whil>t he kneels down and prays that the Almighty would cleanse las lieart and enable hiin to announce his heavenly truths worthiy. Havina obtained the Priest's blessing, he gives the book to the Sub-deacon, who holds it whilst he sings the Gospel. In the meantime, two Servers bear their lighted tapers, one on each fide the Sub-deacon. This is done to honour the Gospel, which U reckoned the mo?t important part of the inspired writings, bein'- always taken from the Evangelists, and to represent ihe divin'e light, which was communicated to tne world by the con- tents of the sacred volume. When the Gospel is finished, the book is conveyed to the Priest, who kisses it as a token of ro- ppect, and a pledge of the affection he bears in his breast to- wards the holy truths therein contained. /. i i Durino- the R'evation, all tlie ministers kneel in proiound ad- oration, ''and either themselves hold burning tapers, or others are introduced bearing, lighted torches. This is done to honour our divine High Priest and Victim, who then, for the first time, becomes really present, and requires from us additional marks of honour, respect, and adoration. If the angels, who always see his face, fall do,.n to adore h.im, what can we do -jufhcient; ro express our astonishment and gratitude when he comes to visit us upon our altars ? If the wise men of the east, recog- nizing their God in the helplessness of an infant, otfered hun their choicest treasures, not any of which he wanted, in acknov. ledo-ement of his divine presence, and as tokens of theinnterior sentiments, what can we ever do siilRcient to testify our respect for his condescending to become present upon our eUars in the state of a sacrifice— an immolated victim ? You see then what are the intentions of these impressive ceremonies. It ^s to ex- cite in your minds more lively impressions ofrcspeet, aucration, and gratitude. If they do not produce this etfect, iney are lost CEREMONIES OF HIGH MAS«;. 85 tipoti you, and become as a dead letter, without spirit or meaning. After the Communion, the Sub-deacon wipes the Chalice, ar- ranges the corporal, paten, &c* and conve^'s them covered with a veil from the altar to the Credence Table on the side. And «oon after, the Deacon, turning to the people, and singing alc^:d the Ite Missa est, announces to them that the sacrifice is over, and that they may depart. After the blessing and last Gospel, all the retinue depart from the altar in procession, as they came, and return to the vestry for the purpose of unvesting, and spend- ing some tia>e in acts of thanksgiving and prayer. — Amen, CEREMONIES OF HIGH MASS. " Paaise ye the Lord with timbrel and clioir, praise him with strings and organs." — Psalm cl. '^. Verv early in the history of man, do we find that music was consecrated to the service of God. And when religion assumed a more regular form in the Jewish temple, one par- ticular part of the Levites' office was to have a well arranged clwir, in which were every kind of musical instruments. David wrote the songs which they chaunted, and which supply so much of our devotion at the present time. The inspired poet re- ceived from heaven those suhJime sentiments of praise, which he has expressed in the psalms, which the Levites sung, being arranged round the altar at the time of sacrifice. Taught by tliis example, the Churth also .uses music in her solemn ser- vices. Experience shews us, that it is capable of making great impression on the feelings of most men, and raising them to a more than ordinary pitch of devotion. These derive great helps from it— it raises the soul to heaven, inspires sublimer feelings, and helps human infirmity to support itself longer in contemplation. These are the >;a.; oses for which sacred music ought to be adopted and ^p roved of ; but we cannot sufficiently condemn every kind of kiusic which has a contrary tendency. Whatever tends to distract or fix the attention on any thing but the great object of all worship has a bad effect, and therefore, ought to be submitted to correction. H •til 60 CEREMONIES CF HIGH MASS. m ! m R'^1 $ ^^Hl^l'E^^ .< MHF' ^^kM) > There are some on whom the finest strains have no mflu- cnce, and who from custom or predilection would prefer a low to a high Mass. Nor are they to be blamed for their "hoice — devotion loves solitude and quietness, and happy are tney who, without any external helps, can always command it! We would therefore advise persons^ of this taste, to spend the intervals which are occupied by singing the Gloria and Credo, in private prayer, or in devout reading, especially when these are very long, as it sometimes happens. This may the more easily be done, as the people sit during both these times. Then if they.cannot join with the rest in enjoying the sacred psaU mody, they may make to God an agreeable offering of some other devotion — nor will their time be thus ill-spent. The use of incense, also, is borrowed from the practice of al- most every nation, in religious worship. Even Pagans burnt perfumes in presence of their idols. In the Levitical law, there vva?, by the command of God himself, an altar of incense, as well as a perpetual fire to burn before the ark. And St. John in the Apocalypse represents the angels of heaven as occupied in offering up incense in golden censers before the throne of the Eternal ; which, he also tells as, are the prayers of the saints. Indeed it is a most beautiful and expressive ceremony. The circling clonds of smoke which ascend to the vaulted roofs of the temple, are an admirable representation of the aspiring thoughts which should arise from our hearts to heaven. The sweet odour of the perfume most aptly teaches us how agree- able to God is fervent prayer. These allusions are certainly beautiful, and will teach. us henceforward to repeat with greater feeling these words of the Psalmist : " May my prayer, O Lord, ascend like incense. into thy sight."* For these reasons, that Church uses incense in many of her offices, but in none mere tlnn in solemn sacrifice. Twice during the Mass does the Priest offer this perfume ; first at his going up to the altar, and apsin at the offertory. The Server also enters and cor Mnues to offer the incense during the Elevation. We offtr thi incense as a mark of honuui to any creature towards which we have re Vmous respect, as well as to God himself. In this it is not like sacrifice, which can be offered to the Deity only. We incense the altar out of respect to it, because it is soon to hold tlie precious Victim— we incense the bread and wine on account of their being destined to the honour of becoming our Victim— we incense tha Priest and ministers as representatives of Jesus LiHis^ anv our Wii;v.;i ia tjviS iv» liitiis «-- CEREMONIES OF HIGH MASS^ 87 religion -^ we incense the relics on tlie altar, because we honour the saints to whom they formerly belonged—we incense the whole people, because they are the mystical body of Christ, of which we hope eadi individual is a living member. T'.ie in- cense is blessed by the Priest before it is used, by the sign of the cross, with these or similar words : " Mayest thou be bles- sed by Him in whose honour thou art going to be burned." And during the use of it, he continually prays, as in the follow- ing instance : •* May this incense which thou hast blessed as- cend to thee, O Lord, and may thy mercy descend upon us.'* Thus, you observe, nothing, can be more beautiful than tlie prayers and sentiments with which the Church accompanies these ceremonies, or ornaments, as I may call them, of her so- lemn service. O that every Christian would enter into the spi^ rit of them, and find in them that help to devotion which iliey are intended to be! It is not necessary that I should enter into any explanation of the Tapers which we light up during the sacrifice, and of which we multiply the number on greater festivals— nor of the Lamp which we keep always burning before the blessed sacra- ment, which is isept in our chapels. Perpetual adoration is due to our blessed Saviour in the most holy sacrifice and sacrament, and, as we are incapable of that, we substitute inanimate crea- tures, particularly a flame, as an excellent emblem of devotion In the same spirit the Royal Psalmist calls upon the sun, moon and stars, and many other inanimate creatures, to proclaim the praises of our God. St. Jerome replies to some who, in his his time, objected to the use of lights, in these words: " The Apostles also did murmur that Magdalene's ointment was thrown away, but the voice of our Lord rebuked ih^m, though Christ did not want the ointment ; nevertheless the v'Oinan (fid it out of honour to Christ, and the devotion of her mind was received. Thus, when the gospel is read, tapers are lighted— not to expel darkness, but to demonstrate our joy. Under the figure of corporeal light is represented that light of which we read m the 118th Psalm : « Thy word is a lamp to my feet, and a light to my paths." Thus is a satisfactory reason given for every ceremony which IS ever made use of in our public worship. Of them all, in rren- eral, I must observe, tha^ they are calculated to inspire us with reverence for the sacred mysteries. They are outward signs of the interior dispositions with which we ought to be animated -.-.« »«.«.., V. u.^vi»ijg liic-.a wuhm us. i^ci us then look upon tiieni OQ CEREMOKIES Of HIGH MASS. with the eye of faith-let u» practice or behold them with the utmost sentiments of humilUy and reverence. Let us never for- PM that thev are but the means and helps of acquiring the true dLositlons of devotion. For as the Psalmist justly observe, of The soul, under the title of the daughter of Zion, "All her beauty is from within." Not external pomp of worship, but the interior virtues of the soul-faith, hope, love, devotion, compunction, adoration, gratitude, praise-Thesearc .he beau- Uerwh"ch should adorn every daughter of Sio... Let it be our endeavour to acquire these by every act of religion, and thus render ourselves pleasing to our Creator. This i. ti.e only oh- [ect of oSr exisience-the only thing that will profit us for ete - i,i°y. when every thing else has passed away. May the AU mighty grant us this happiness— ^we». 69 THE LITANY OF THE HOLY MASS P. LORD have mercy on us. C, Lord have mercy on us, P. Christ have mercy on us. C. Christ, &c. P. Lord have mercy on us. G. Lord, &c. P. Christ hear us. C. Christ graciously hear us. O God the Father, Creator of the world, Have mercy on us. O God the Son, Redeemer of mankind, O God the Holy Ghost, perfecter of the elect, O adorable Trinity, Three Persons m one God, Jesus, who being from all eteriiity in the form of God, didst, at thy incarnation, take upon thee the form of a servant, and become like unto man. Phil ii. 7. Jesus, who for our sakes didst become obedient unto death even the death of the cross. Phil. ii. 8. * Jesus, who ascending to thy Father wouldst not leave us or- phans, but wouldst still continue with us under the sa- cramental veils. John xiv. 18. Jesus, the Tree of Life, of which whosoever eateth shall live for ever. Gen, ii. 22. Jesus, the Paschal Lamb, by whose blood we are saved from the sword of the destroying angel . Exod. xii. 1 3. Jesus, the bread from heaven, containing in thyself all sweetness. Wisd. xvi. 20. Jesus, the Priest for ever according to the order of Mel - chisedec. P&al. cix. Jesus, who having offered up this sacrifice on Mount Cal- vary, by the effusion of thy blood, continuest to offer up the same in an unbloody manner upon our altars till the end of the world. > Co h2 90 LITANY OF THE HOIY MAS9.- ^^11^ ^ P. Have mercy on us, O Jesus. C And pardon our sins;. P. Have mercy on us, O Jesus. C. And hear our pray^^s. From opposing the uncertain testimony of our senses to iHq in- fallible trutli of thy word, O Jesus deliver us. From a loathing of this heavenly manna, and from receiv- ing it to our awn condemnation, , From slighting this adorable sacrifice, and from assistmg at it with irreverence and distraction, Through tliy irresi^table power, which changes the course of nature as thou pleasest, . Through thy infinite goodness, for which no miracles are too great to testify thy love for us, ^ Through all the mysteries of thy lifo and passion, and es- | pecially through the sacrifice of thyself on the cross, j We sinners, Beseech ihee to hear us. nu • . -y That thou, O Eternal Father of our Lord Jesus Christ, wouldst accept of this Holocaust of himseU which he here offers thee, in testimony of thy being the master of life and death, the Lord of us and all things. That thou wouldst accept of this Eucharistic sacrihce, m thanksgiving for thy creating, preserving, and sanctity- in- us ; for making us members of thy holy Cathohc Church, and for every other favour thou hast bestowed upon us, •/•.IT-, That thou wouldst receive it in commemoration of the, in- carnation, Birth, (Manifestation, TransfgurattonJ as- sionj life and death, as also of the Resurrection and As- cension of our Saviour Jesus Christ, and of his institu- tion of this adorable sacrament and sacrifice. That thou wouldst receive it in thanksgiving for thy graces ^ and glory conferred on the B. V, Mary, f whose concep- tion, birth, annunciatic..', assumption, festival J wecele- brate this day. and on ell the holy angels and saints in heaven, ( particularly/ of the holy Apostle, Martyr, Confessor, Virfjn, Widow, SL N. 'whose festival tve celebrate this day J y , , That thou wouldst accept of this propitiatory sacrihce as a sin offering, to atone for our many grievous sins, and our abuse of thy divine graces, and to avert thy heavy ludgraents, which we have thereby provoked, Th»t thou wouldst accept of it in reparation for all the sa- crileges, blasphemies, and other sins, committed through- . .t - 1,1 — .^ <.«»»^;^iK; frti. ttinfip nprnetrateo against these adorable mysteries, Ox J* Co a- re J LlTANT OF TUB HOLY MAS*. ^ That thou wouldst receive it in satisfaction for the sufferO ings due to thy justice by the fa. hfui departed, especi- ally our deceased parents, relations, and benefactors, and more especially for N. N. lately deceased, mhose anniversary ive this day tommemordie) that they may be released from their torments, and adiuiited to tiie bh'ssful sight of thee, That through t.iis Impetratory sacrifice thou wouldst pro* tect and exalt the holy Catholic Ch-jrch ; enlighten the hearts of infidels, hereticij, and schismatics, and reclaim ^ all sinners, especially of this congregation, from the ways of death in which they are walking. That through it thou wouldst ^ur down thy special gra- ces on the Catholics of this ui ' ; so that leading lives worthy of their faith, they may be a light to direct oth- ers into the road that leads to tiiee, That by means of it thou wouldst fill us with thy blessings for soul and body, enabling us to repress the vices we are raost subject to, and to acquire the virtues we stand most in need of, That thou wouldst impart the efficacy of this most accept- able oblation, accordingly as they stand in need of it, to our relations, benefactors, friends and enemies ; to our supreme Pastor (Pius) ta our Bishop, (William) and all his clergy, to his Majesty King (George), the royal fa- mily, and the nation in general, Son of God, O Lam.b of God, that takest away the sins of the world, s'parg us, O Lord. O Lamb of God, that takest away the sins of the world, Hear uSi Lord. O Lamb of God^that takest away the sins of the world, Have mercy on us. Lord have mercy on us. Christ have mercy on us. Lord have mercy on us. Our Father, &c. LET US PEAY. I O MOST M'ise and bountiful Lord, who, m this great sacrificB of the New Law, hast accumulated thy former mercies, and hast caused it to answer the ends of all the evHcient sacrifices, IMAGE EVALUATION TEST TARGET (MT-S) ^ fer /^- ^z- ^ f/. ^ 1.0 I.I 2.5 lAilllM ■ 50 "' Iff "■ lllM li 1^ 12.0 11.25 i 1.4 — 6" 1.8 1.6 ^. V] ^ /a % n- cm; ^^. ■///// 3^ ^ \ SS^ ' ^^ Photographic Sdences Corporation 23 WEST MAIN STREET WEBSTER, NY. 14S80 (716) 872-4503 S? MPjr % 92 PRAVER. graciously hear tlie manilold petitions wliicli, tlirough the same we now present to thee. Look not upon us, O Lord, but upon the Divine Victim that is presented to thee, even thy beloved Son, in whom thou art always well pleased, and for his sake grant us whatever we ask of thee, who, with the same Son and the Holy Ghost, livest and reignest, One God, world without end. — Amen, THE END. Ft m CONTENTS, The Author's Preface, -..---. Advertisement, ----_."""' ■*"' On Sacrifice, - - - . ."_" ' " ' -v. On the Excellency of the Mass, -"-'." " ~ " ''' On the Fruits of the Mas8> - --^.""'"'® On the Motives for Hearing Mass, - - ." " " " '* On the Beginning of the Mass, - - ,".* " ' "*^ On the Kyrie Eleison and Gloria ia Excelsis, -'-'.' " i? On the Epistle and Gospel, - - - - Zi; On the Creed, ... . 24 On the OflFertory, - . . -"-*....' ' "^' On the Lavabo and Orate Fratres, - " " • - - 29 On the Preface, - _ . -"."." * " " ^* On the Canon of the Mass, - - -".,'„"' " ^^ On the Communicantes, &c. - ^ . "* " - - 38 On the Consecration and Elevation of the Host,- ". ' " ' H On the Consecration and Elevation of the Chalice, - - " " " it On the Prayers after the Elevation, - „ ' ' I On the Te Supplices Exoramus, --« "---50 On th« Memento of the Dead, - . .'.' " " *^ On the Nobis quoque Peccatoribus, - ." " " "-W On the Pater Noster, .. . . . " " " '. t>9 On the Agnus Dei, - ... .'_' ' " " -61 On the Domine Non Sum Dignus, -'-"-".'." " 5* On the Communion, ---.. -"--67 On the Conclusion of the Mass, -, '^^ On the last Gospel, - - _ . .'_' " " 'J^ On the best manner of hearing Mass, .'." ' " " JJ On the Ceremonies of High Mass, » . ' " " " ao On the Ceremonies of High Mass, --.""""c litany of the Holy Mass, --.. "---85 ERRATA. Page 3, line 10, for 'ta' read , Mrratim,' le d irrational. SI, ' perserve, ' re ad j^er severe. )rthy. \on.