all languages, and circulated by authority. Another method of assisting at Mass is to accompany the Priest through the different parts of the service with appropriate devotions, similar to those he is using, and directed to the same general ends, uniting our intention with his, but not using or not confining ourselves to the words of the Ordinary. A form of devotion for this purpose, compiled from the most common and approved methods, is given in the present volume. A third method is to apply the service to the purpose of meditation on the life or passion of our Lord, or on any other subject. A specimen of such meditation has also been given.

With a view, however, to assist at Mass profitably in any of these ways, it is necessary that we should make ourselves well acquainted with the nature and scope of this most sublime of all services. We should make ourselves familiar with it in all its parts,-with the ceremonies and movements which indicate them, and the devotions appropriate for each. For this purpose, we cannot do better than study with attention the service itself, with the rubrics which direct and in some degree explain the ceremonies. For this purpose, in the present edition of the Ordinary of the Mass, the rubrical directions have been given very fully.

It will add very greatly to our interest in the Mass, as well as to the profit to be derived from it, if we endeavour, as much as possible, to enter into the special character and bearing of the service as it is applied by the Church to the different seasons or days of the year. By means of the variable parts of the service,-the Introit, the Collect, the Epistle and Gospel, the Offertory, the Secreta, the Communion and Post-Communion,-the greatest possible variety, and the most touching effect, is given to the service for different seasons and days; and they who do not avail themselves of it, lose a very great advantage and an exquisite pleasure. It is manifest that very different feelings should predominate in our minds, and very different ideas be present to them, at Lent and Easter, Advent and Whitsuntide. The Church, by means of the variable parts of the service, directs the mind to the proper subject of contemplation, and throws a wonderful light upon it by its quotations and adaptations of Scripture. All, therefore, who have leisure and opportunity should study beforehand the service for the day, and thus prepare themselves for joining intelligently, and with the greatest profit, in the public Mass.

For the same purpose also (not to mention here its other great advantages), we should endeavour to make ourselves acquainted with the history of those saints whose names are in the calendar, and who are commemorated at Mass on the days of their festival. The service on these days holds up these saints as examples for our imitation: we should therefore acquaint ourselves with their characters, the trials through which they passed, the good works they performed, and the virtues for which they were most remarkable.

It may be useful to give here a short sketch of the Mass service, and explanation of its different parts, as an introduction to the study of larger works, and for the sake of those who may not have time or opportunity for more extensive reading.*

SECTION III.

A BRIEF EXPLANATION OF THE MASS.

THE Mass may be divided into six parts.

I. The general preparation which is made at the foot of the altar, before the Priest ascends the steps, by the general confession of Priest and people.

II. Another and more particular preparation for the sacrifice, by acts of praise, faith, and instruction. This part begins at the Introit, and includes the Epistle, Gospel, and Creed.

III The preparation and sanctification of the bread and wine for the use of the sacrifice. This part includes from the Offertory to the Preface or Canon.

IV. The Canon of the Mass, or main action of the sacrifice; including all from the Preface to the beginning of the Lord's Prayer.

V. The Communion, or sacramental part of the Mass,

Canon Oakeley's work, The Office and Ceremonies of the Mass explained, will be found very useful. There are also others by Glover, Challoner, &c.

which includes the Pater-noster, the Communion itself, and the ablutions.

VI. The public thanksgiving after Communion, from the prayer called the Communion to the end.

At the beginning of the Mass, the Priest, having placed the chalice and paten on the altar, covered with the pall, and having prepared the book, returns to the foot of the altarsteps, and standing there repeats alternately with the clerks the 42d Psalm, Judica me, Deus, &c. (Judge me, O God, &c.). You may either repeat this Psalm with him, or use any other prayer, by way of general preparation for the service.

Then follows the Confiteor, or general confession, which is made as in the presence of God and the whole court of heaven, by the Priest and people alternately, with mutual prayers for the pardon and forgiveness of their sins. The Priest then alone prays for pardon and absolution; and he and all the people sign themselves with the sign of the cross, from the forehead to the breast. You may either repeat the Confiteor, or make use of any other form of confession of your sins.

After the Confiteor, a few versicles are read by the Priest and clerks. And then the Priest ascends the steps to the altar, which he kisses, saying meanwhile the prayers Aufer a nobis, &c. (Take away from us, &c. &c.), and Oramus te, Domine (We beseech Thee, O Lord). You may say with him these simple and beautiful prayers.

Then he goes to the side of the altar on his right hand, on which the book is placed, and which is called the Epistle side, and reads the Introit, which consists of one or two verses from the Psalms, or other part of Scripture, expressive of humility or confidence, prayer or praise, which is one of the notes of the appropriate feeling for the service of the day. You may either join in this, or use a similar prayer of your own. After the Introit, the Priest returns to the middle of the altar, repeating alternately with the clerks the Kyrie eleison, which are short and earnest cries for mercy to each Person of the Blessed Trinity,-than which nothing can be more affecting, or appropriate for all.

Then he says the Gloria in excelsis, which is a hymn of praise to God, than which none more simple or sublime can be found. You should therefore join in this with all the affection of your heart. At High Mass, after the Priest has said the Gloria, the choir sings it, and the service pauses until

it is concluded, during which time the Priest and congregation remain in devout contemplation. In Masses for the dead, and during the penitential seasons of Advent and Lent, this joyful hymn is not said or sung, except on high festivals occurring within those seasons.

After the Gloria, the Priest salutes the people with Dominus vobiscum (The Lord be with you); and they answer, Et cum spiritu tuo (And with thy spirit).

Then he goes to the book and reads the Collect or Collects for the day, concluding the first and last with Per Dominum nostrum Jesum Christum, &c. (Through Jesus Christ our Lord). The Collects are short prayers for some special grace or blessing for the Church, appropriate to the season or day. You should join in these if possible, or at least unite your intention with that of the Priest by saying a fervent Amen.

After this follows the Epistle, which (as well as the Gospel) is a short portion of Scripture, selected by the Church for meditation and instruction, and adapted to the seasons and days. These generally harmonise with the Introit and Offertory, and form the most important parts of the variable portions of the Mass. If we cannot follow them, we must endeavour to make some suitable meditation or prayer while they are being read.

At the close of the Epistle, the book is removed to the other side of the altar, which is called the Gospel side; the Priest meantime saying the Gradual at the middle of the altar. The Gradual consists of some verses of Scripture, which vary to suit the seasons and service. They are so called because they used to be said on the steps of the pulpits. On four occasions, after the Gradual, is said a hymn, which is called a Sequence, or Prose; viz. at Easter, Pentecost, Corpus Christi, and in Masses for the dead.

At the reading of the Gospel, all stand up in token of reverence for the word of Christ, and to express a readiness to obey his commands. The Priest, having first saluted the people with Dominus vobiscum, makes the sign of the cross with his thumb on the Gospel, saying, Initium vel sequentia, &c. (The beginning, or continuation of the Gospel according to, &c.), and then signs himself on the forehead, lips, and breast, the people all doing the same. This signifies the desire of all to profess the Gospel openly, to confess it by word of mouth, and to keep it in their hearts; and the clerk says, Gloria fibi Domine (Glory be to Thee, O Lord). The Gospel being

finished, the clerk says, Laus tibi, Christe (Praise be to Thee, O Christ).

After the Gospel, usually follows the sermon, when there is one, but sometimes it is deferred until Mass is finished. The proper time is after the Gospel; and the sermon is frequently on some subject taken from or connected with the Gospel or Epistle of the day. When the sermon is finished, the Priest returns to the middle of the altar, and, all the people standing up, says the Nicene Creed. This is a solemn profession of our faith, and cannot be said too often, or' meditated upon too much. At the words, Homo factus est (Was made man), all kneel down in reverence of the Incarnation; and the head is bowed at the sacred Name of Jesus, both here and at other times when it is solemnly mentioned. At High Mass, the Priests sit and the service pauses while the choir sings the Credo, during which time we may meditate on some of its mysteries, appropriate to the season.

Here ends the introductory part of the Mass; the mind having been prepared, by these various acts of confession, praise, instruction, and profession of faith, for the more solemn part of the service which is to follow, viz. the Sacrifice. Previous, however, to the Canon or main action of the Mass, the sacrifice itself, comes the solemn oblation and blessing of the matter of the sacrifice, the bread and the wine. This part of the service begins with

The Offertory, which is a verse or sentence of Scripture, varying with the season or day. It was called the Offertory because it was the custom for the people to offer at this time bread and wine for the sacrifice. Afterwards the offering was

made in money, collected from the people, which is still done, or ought to be done. There can be no more appropriate time to make offerings of our substance to God for the Church and for the poor, than when about to commemorate his love in offering himself a sacrifice upon the cross for us. Having said the Offertory, the Priest spreads upon the altar the cloth called the corporal, so called because it touches the body (corpus) of our Lord. He then takes the paten (from patena, a plate), with the Host (from hostia, a victim, because it is to become the body of Him who was offered as a victim for us) upon it, he elevates it in both his hands, and offers it to God, saying the prayer, Suscipe, sancte Pater (Receive, O holy Father). Having said this prayer, he takes the chalice and goes to the Epistle side of the altar, where the clerk waits with