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

The Public Ceremonies of the Church.

Although the homage, which man owes to his Creator, so essentially consists in the interior dispositions of the soul, that without these all outward worship is unprofitable and vain, yet the constitution of our nature is such as to require external signs and ceremonies, which may operate through the medium of the bodily senses upon our souls, and elevate them to God. To this end, then, are directed all the ceremonies of the Church, and it is the Christian's duty to learn to use them accordingly. Hence,

1. The custom of placing a vessel containing blessed or HOLY WATER at the entrance of the Church has been handed down to us from the Apostolic age. Into this the faithful dip the fingers of the right hand, and form upon themselves the sign of the cross, repeating at the same time the invocation of the ever-blessed Trinity. As water denotes purity and innocence, by using it on entering the place of worship, we are admonished with what cleanliness of heart and hand we should appear in the presence of Maker.

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2. The SIGN OF THE CROSS which we make upon ourselves in using holy water as well as on many other occasions, is a sign or ceremony in which with St. Paul (Gal. vi. 14.) we should place our greatest happiness and glory, as being a striking memorial of the sufferings and death of our Redeemer, that mystery whence are derived all our hopes for mercy, grace and salvation. By the words that accompany this ceremony we are no less forcibly reminded that the God whom we serve, although one in nature, exists in three persons really distinct from each other.

3. The first object that arrests the Christian's notice on entering the Church, is the altar with its tabernacle and crucifix. The ALTAR is the place of sacrifice-as it were another Calvary, whereon is celebrated, as Christ ordained, the memorial of his passion and death by the clean and unbloody sacrifice of his body and blood. Upon the altar we always have a CRUCIFIX, or image of our Saviour upon the cross, that, as the Mass is said in remembrance of Christ's passion and; death, both Priest and people may

have before their eyes, during this sacrifice, the image which puts them in mind of his passion and death. The TABERNACLE contains certain particles of the consecrated species. It is to Jesus Christ, therefore, truly present within the tabernacle that we bend the knee in homage and adoration, when we enter or depart from the Church.

4. With regard to the VESTMENTS in which the priest says mass, we must observe, that, as the mass represents the passion of Christ, and the priest there officiates, in his person, so these vestments in which he officiates, represents those with which Christ was ignominiously clothed at the time of his passion. Thus the Amice represents the cloth or rag, with which the Jews muffled our Saviour's face, when at every blow they bid him prophesy who it was that struck him. St. Luke, xxii. 64. The Alb represents the white garment with which he was vested by Herod. The Girdle, Maniple, and Stole, represent the cords and bands with which he was bound in the different stages of his passion The Chasuble, or outward vestment, represents the purple garment, with which he was clothed as a mock King: upon the back of which there is a cross, to represent that which Christ bore on his sacred shoulders. Lastly the priest's Tonsure or crown, is to represent the crown of thorns which our Saviour wore.

Moreover, as in the old law, the priests, that were wont to officiate in the sacred functions, had, by the appointment of God, vestments assigned for that purpose, as well as for the greater decency and solemnity of the divine worship as to signify and represent the virtues which God required of his ministers: so it was proper, that, in the church of the New Testament, Christ's ministers should in their sacred functions be distinguished, in like manner, from the laity by their sa cred vestments: which might also represent the virtues which God requires in them. Thus the Amice, which is first put upon the head, represents divine hope, which the apostle calls the helmet of salvation; the Alb, innocence of life, the Girdle, with which the loins are begirt, purity and chastity; the Maniple (which is put on the left arm) patient suffering of the labours of this mortal life; the Stole, the sweet yoke of Christ, to be borne in this life, in order to a happy immortality in fine, the Chasuble, which is uppermost, and covers all the rest, represents the virtue of charity.

In these vestments the church makes use of five colours, viz. the white on the feasts of our Lord, of the B. Virgin, of the angels, and of the saints that were not martyrs; the red on the feasts of Pentecost, of the finding and the exaltatiou of the cross, and of the apostles and martyrs: the purple, which is the penitential colour, in the penitential times of

Advent and Lent, and upon Vigils and Ember-days; the green on most of the other Sundays and Ferias throughout the year; and the black on Good Friday, and in the masses for the dead.

5. There are always LIGHTED CANDLES upon the altar during mass, as well to honour the victory and triumph of our Great King by these lights, which are tokens of our joy and of his glory, as to denote the light of faith, with which we are to approach to him.

6. A small BELL is rung occasionally during Mass. This serves to give notice to such as cannot see the altar, of certain more solemn parts of the sacrifice, to recall the wandering mind from distraction, and to excite all to greater fervour of devotion.

7. Incense, which is used in solemn or high masses, is sym. bolical of prayer, according to that of holy David; Let my prayer, O Lord, be directed as incense in thy sight.

The Manner of hearing Mass.

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

In your way to the church or chapel, put yourself in spirit in the company of the blessed Virgin, and the other pious women going to mount Calvary, to be present at the passion and death of our Lord. Represent your Saviour as carrying his cross before you, to be immolated thereon for your sins, and bewail these sins of yours, as the cause of all his sufferings. When you enter the church or chapel, humble yourself profoundly in the presence of God, whose house you come into; and if the blessed sacrament be kept there, adore your Saviour upon your bended knees. At taking of holy water, make the sign of the cross upon yourself, beg pardon for your sins, and humbly crave that you may be washed and cleansed from them by the blood of the Lamb.

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

The following devotions for Mass are principally intended for those about to receive the most holy communion, and will be found at all times profitable, in order to make a spiritual communion.

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DEVOUT METHOD OF HEARING MASS. Making the Sign of the Cross with the Priest, say:

In the name of the Father, and of the Son, and of the Holy Ghost.

COME, O Lord, unto thy sanctuary to

seek the life and food of my soul. As I hope in thee, O Lord, inspire me with that confidence which brings me to thy holy mountain. Permit me, Divine Jesus, to ascend this new Calvary with thee, that my whole soul may do homage to the greatness of thy Majesty, that my heart, with its tenderest affections, may acknowledge thy infinite love, that my memory may dwell on the admirable mysteries here renewed,― and that the sacrifice of my whole being may accompany thine. Alas! I am unworthy to join with thy minister in adoring thee: I can neither feel the extent of thy blessings, nor acknowledge them as I ardently desire to do. But, O Lord, be thou with me then, that by thee and with thee I may worthily assist at these tremendous mysteries.

Then with the Servers say the Confiteor, as follows:

CONFESS to Almighty God, to the blessed Mary ever Virgin, to the Blessed Michael the Archangel, to the Blessed John the Baptist, the holy Apostles Peter and Paul, to all the saints, and to you, Father, that I have very much sinned in thought, word, and deed, through my fault, through my fault,

through my most grievous fault. Therefore I beseech the blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, and you, O Father, to pray to our Lord God for me.

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After the Confiteor, say

MY God, who hast commanded us to pray for one another, and in thy holy church hast given, even to sinners, the pow er of absolving from sin, receive with equal bounty the prayers of thy people for the priest, and those of the priest for thy people.

We beseech thee, O Lord, by the merits of those saints whose relics are here, and of all the saints, that thou wouldst vouchsafe to forgive me all my sins. Amen.

At the Introit, say—

YRANT, O Lord, we may be truly prepared for the offering of this great sacri fice this day; and because our sins alone can render us displeasing to thee, therefore we call aloud to thee for mercy.

At the Kyrie Eleison, say~~

HAVE mercy on me, O Lord, and forgive

me all my sins. Have mercy on me,

O Lord, have mercy on me.

THE GLORIA IN EXCELSIS.

GLORIA in excelsis

Deo, et in terra pax hominibus bonæ

GLORY be to God

on high, and on earth peace to men of