the Catechumens, Infidels, and others, as I mentioned before, were dismissed, which gave rise to the name of Missa, or Mass; for, here, the ceremonies begin to assume a more solemn complexion. The Priest, in the middle of the altar, recites the Nicene Creed, in the name of the Church, as her public profession of faith. He then takes the bread, which is unleavened, as that was, which, according to the paschal law of the Jews, our Saviour used at his last supper. Having placed it on the patten, or plate, he offers it up, beseeching the Eternal God to accept that immaculate victim, into which the bread shall soon be converted, for the remission of his own sins, the salvation of all present, and the eternal happiness of all faithful Christians, living and dead." Putting wine into the chalice, or sacred cup, he mixes a little water therewith. This was likewise done by Christ at the last supper; for, although the scripture is silent on this circumstance, as St. John, in his Gospel, says it is, upon many other actions and doctrines of our Saviour; yet, St. Clement, the disciple of St. Paul, and the third bishop of Rome; or,. whoever compiled the ancient Apostolical Con-stitutions attributed to that Pope, states the fact; as also Justin Martyr, Cyprian, Ambrose, and the other fathers. This mixture of water with wine, represents, according to them, 1st,. the union of Christ's humanity with his divinity; 2ndly, the union of water with his blood, when his sacred side was pierced; and 3dly, his union with the faithful, who, by receiving him, become, like members, incorporated with

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their head; being made, as St. Peter says, "partakers of the divine nature." The Priest then offers up the chalice, praying that the sacred blood, which it is shortly to contain, may ascend in the odour of sweetness before the Divine Majesty, for the salvation of all present, and of the whole world." Then, bowing down with an humble prayer, and raising hands and eyes to heaven, he invokes the Holy Ghost to descend upon, and bless the matter prepared for the sacrifice, making, at the same time, the holy sign of the cross over the bread and wine. The frequent repetition of this sacred sign, which occurs throughout the Mass, is to show, that the sacrifice of the altar has all its merit from the death of Christ, of which it is the substantial memorial, and continuation; because the victim is the same, though offered in an unbloody manner; and because the High Priest is the same, namely, Christ Jesus; who, though he employs, as his instruments, and substitutes, his own and his apostles' successors in the priesthood, yet, it is still he himself, who effects, in their hands, by his omnipotent power, that wonderful transubstantiation, in which the sacrifice consists.

The Priest, having washed his hands at the corner of the altar, to express the purity of soul, with which both he and the faithful should attend at this holy sacrifice; returns to the centre, where, bowing down, he beseeches "the Blessed Trinity to accept it, in memory of the Passion, Resurrection, and Ascension of our Lord Jesus Christ; and in ho

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nor of the Blessed Mary, ever Virgin, of St. John the Baptist, of the holy apostles, SS. Peter and Paul, and of all the Saints." Not that the sacrifice is offered to any but God, but that, by this honorable mention of the saints, we may pay them that inferior respect, which is due to them as his servants; whom he has honored by his gifts and graces, and whom we, therefore, honor, for the sake of their divine Benefactor. This inferiority of respect to our fellow-creatures, the saints, is expressed by the words which the priest immediately adds, to wit: "that the sacrifice may profit them for their honor, and us for our salvation; and that they may vouchsafe to intercede for us in heaven, whose memory we make on earth." After this prayer, which he recites in a low voice, the Priest turning to the people, calls upon them to join him aloud, which they do, praying, "that the Lord may receive the sacrifice from his hands, to the praise and glory of his own name, the advantage of themselves, and of his whole Church." The Priest then reads, in silence, the prayer, which is, therefore, called the Secret; and which refers to the oblation, as connected with the subject of the occurring festival. Having, by this silence, prepared the minds of the congregation, with awe and attention, for what is to follow; he again, with an exalted voice, bids. them raise up their hearts to the Lord; and, in that sublime strain of praise and adoration, which runs through the address, called the Preface, (because it immediately precedes the Canon, or most solemn part of the Mass,) both Priest and people join aloud, with the an

gels, arch-angels, cherubim, seraphim, and all the powers and hosts of heaven, in that celestial canticle, which the prophet Isaias heard and in which, to heighten the effect, choir, organ, and the sound of bells unite: "Holy Holy, Holy, Lord God of Sabaoth, the heavens and the earth are full of thy glory," To which the Church has added the triumphal song of the disciples and multitude, upon the entry of our blessed Jesus into Jerusalem; "Hosanna in the highest! Blessed is He that cometh in The name of the Lord: Hosanna in the highest!".

All now is wrapped in awful silence. The people, prostrate, withdraw their minds from all earthly things; and, in the deep fervor of mute devotion, fix the eyes of their souls upon their King, their God, their Redeemer, whose approach has been announced. Nothing breaks upon the solemn scene, save the gentle tinkling of the bell, which gives notice of the moment of his presence; and the distant, soft, and soa ing, strain of symphony, half angelic, which throws an air of heavenly sweetness, round the devout, enraptured, silent, congregation. Thus encompassed, the Priest reads to himself, and performs the whole of the Canon; the people following every word and action, with their eyes fixed on the altar, or on their books. Canon means, a rule, and this part of the Mass is so called, because it contains the prayers and ceremonies, immediately connected with the great act of sacrifice-the consecration of the

body and blood of our Lord and Saviour Jesus Christ.

The Priest begins the Canon, by raising hands and eyes to heaven; then, bowing down, he beseeches the Eternal Father, to bless the sacrifice he is going to perform, and, through it, to pacify, preserve, unite, and govern, his holy Catholic Church throughout the world; he recommends, by name, the Pope, the Bishop, and the King; after which, he makes the Memento of the living, praying the Lord to remember all present and absent, and, in particu lar, those, for whom he is specially bound to pray. He next unites the Church on earth, in spirit and communion, with the Church in heaven; mentioning, by name, the Mother of God, the Apostles, and several of the early martyrs and saints; and praying that, through the merits and prayers of all the saints, we may be strengthened with the divine protection. But, whereas the saints have no merit, except through Christ, who, in them, crowns only his own gifts; and, whereas they cannot assist us by their prayers, any more than we can assist ourselves by our own, except through Him, who is the mediator of God and men; for these reasons, the Priest ends this address to the Church triumphant, with the words, "Through Christ our Lord. Amen."

Praying, in this way, to the saints, has always been practised in the Church. For brevity's sake, I shall only quote St. Augustine; who, in his sermon on the feast of St. Fruc