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its name from having been read after the communion. Besides the Post-communion, there is sometimes read at the same place, a prayer headed Super populum, "over the people," and before which a notice was given by the deacon, Humiliate capita vestra Deo, Bow down your heads to God." Upon which they bowed towards the East, and the prayer was then said; this was only on days of penance or humiliation, particularly when no person but the celebrant communicated, and when therefore they who did not receive the holy communion could not so well join in the Post-communion. The celebrant again saluted the people, and except on days of penance or in Masses for the dead, the deacon turned round and gave notice of departure by saying or singing Ite Missa est," Go, the Mass is over." In Easter week he added two alleluias, and the choir answered, Deo gratias. "Thanks be to God." The people, however, did not generally depart before they received the blessing, previously to giving which, the celebrant bowing down before the altar repeated the prayer. Placeat. "Let the performance of my homage," &c. After which he gave his blessing, praying that the “Almighty God, Father, Son, and Holy Ghost, may bless them." On days of penance, instead of Ite Missa est, the deacon turns to the altar, not to the people, and says or sings Benedicamus Domino, "Let us bless the Lord," as an invitation to them to continue in prayer; and in Masses for the Dead, Requiescant in pace, "May they rest in peace." In those latter Masses, no blessing is given, because the principal object of the Mass is the relief of the faithful departed, and not so much the advantages of the assistants, for whose benefit this last blessing was introduced, in the very earliest ages in the Gree:: Church, and subsequently in the Latin Church.

The celebrant then repeats the Gospel of St. John, which contains the most sublime testimony of the

Divinity and Incarnation of our blessed Lord, and at the passage, and the word was made flesh, and dwelt amongst us, he and the congregation bend their knees to honour the divine mystery. This has been introduced at the request of pious persons who have in various places at different times besought it, and is in general practice, now upwards of 800 or 900 years. In place of this Gospel sometimes another is said This occurs when a festival is celebrated on a Sun day, or on a day in Lent, or Quarter-tense, which has a proper Gospel of its own, and which Gospel is then read instead of that of St. John.

In some places it is usual for the celebrant after reciting the last Gospel to repeat together with the assistants the 129th Psalm. From the depths, &c., for the faithful departed.

In the foregoing explanation, the origin and meaning of the various ceremonies and observances, and vestments and prayers of the liturgy of the Mass are laid before the reader in such a manner as it is hoped exhibits the action to be a pious and rational and edifying observance, derived from the earliest antiquity, and founded upon divine authority. When therefore the Chistian attends thereat, he should endeavour to go back in spirit to Jerusalem and Calvary, and contemplating the institutions of Christ, and is sufferings, so to conduct himself as to obtain abundant benedictions, which must always be derived from the merits of that victim who offers himself in this sacrifice on our behalf.

The compiler has laboured under many disadvantages, from the situation in which he has been placed, occupied in visiting his diocess, and without books to which he might refer, during a considerable portion of the time in which this dissertation has been hastily thrown together. It has not been compiled at one time but with many interruptions. For its literary faults he must be excused. He is under the impression that its doctrine is perfectly correct,

but if in any thing he have deviated from the form of sound words held by the holy Roman Catholic and Apostolic Church, he is anxious immediately c correct it.

INTRODUCTION,

CONTAINING A SUMMARY OF THE RUBRICS.

I. The Mass consists of several portions, some of which are always the same, and some of which vary on severa! occasions.

II. That part which does not vary is called "the ordi nary of the mass," and may be found in its proper place, after the office of holy Saturday, that is the Saturday next before Easter Sunday.

III. That part which varies, consists of the Introit, Collects, Epistle, with its accompaniments, Gospel, Offertory, Secrets, Preface, Communion and Post Communion, and they may be found in their proper place as described below.

1. The prefaces are all found together between that part of the Ordinary of the Mass which immediately precedes the Secrets, and the Canon, and each preface has its proper title, by which it may be easily known.

IV. The Church celebrates her offices either according to the time of the year, or for the festival of some Saint; or for some particular occasion.

V. The year begins with the first Sunday of Advent, after Advent is the festival of Christmas, on the eighth day after which is the Circumcision, next is the Epiphany, after which the Sundays are numbered, first, second, &c., to Septuagesima Sunday; then the Sundays of Sexagesima, and Quinquagesima, the Wednesday next after which is Ash Wednesday the first day in Lent, in which there are proper masses for every day; the fifth Sunday of Lent, is called Passion Sunday, the next Palm Sunday

the week of which is called the greater week; this is followed by Easter Sunday and the Easter week; the next Sunday is called Low Sunday, which is the first after Easter. Between Easter and the Ascension are five Sundays, which after Low Sunday are numbered the second, third, &c., after Easter. Monday, Tuesday and Wednes after the fifth of these are called Rogation days. Thursday is the feast of the Ascension; ten days after which is Pentecost or Whit Sunday, with its week; the next Sunday is Trinity Sunday, which is of course the first after Pentecost; the Thursday following, which is the festival of the most holy Eucharist, commonly called Corpus Christi. From this the Sundays are numbered, Second, third, &c., after Pentecost to advent, which commences the next year.

VI. The festivals of the saints begin with the vigil or eve of St. Andrew the Apostle, which is the 29th of November, and proceed regularly through the days of the month, until the round of the entire year is made, unto the 28th of the same month.

VII. The offices for particular occasions are celebrated, for the dedication of a church, for choosing a Pope, on the anniversary of the bishop's consecration, for the dead, &c. VIII. On every day in the year, except Good Friday, Mass can be celebrated.

IX. The particular portions of the liturgy are to be found by knowing what office is celebrated on that particular day.

X. Sometimes the festival of a saint occurs on the same day when some office according to the time of the year should be celebrated.

XI. To regulate this, the offices of the time and of the festivals have been classified.

XII. The classes are doubles of the 1st and of the 2d class: greater doubles, plain doubles, semi-doubles, and simples; and their precedence when they concur, is regu lated by the class to which each belongs.

XIII. The Mass is generally celebrated of that which holds the highest rank.

XIV. The Missal is regulated according to the order of paragraphs, V. VI. and VII. II. and III.

The variable parts of the Masses according to the time of the year, from Advent to Easter are found placed first; then the ordinary of the Mass, with the prefaces, as marked in clause I.; then the variable parts of the Mass, from Easter to Advent. After this dhe variable parts of

the Mass on the several festivals of the saints, which have proper variable parts, in their order from the vigil of St. Andrew, uninterruptedly throughout the year, with the exception of those days from the 25th of December to the 1st of January, which variable parts for festivals are found in their proper places between Christmas and Epiphany, in the part of the Mass of the time; then the proper Masses for particular occasions, are placed after the common of saints.

XV. The variable parts of the Mass for the festivals of the saints, are either proper or common.

XVI. The proper for saints, is that variable part which has been specially compiled, and appointed for the parti cular Masses, on the festivals of those individuals, and is said only on their special festivals, and is always found under the day of the month when that feast is celebrated.

XVII. The common of saints, is that variable part which is said on the different festivals of various saints of the same description, or class.

XVIII. The saints whose festivals are celebrated, are divided into classes, according to their various situations, or works or sufferings. Apostles, martyrs, confessors who were bishops, confessors who were not bishops, virgins. holy women, &c.

XIX. After the proper Masses of the saints, and before the Masses for particular occasions are placed the variable parts of Masses for the common of saints, under the following several heads for their proper classes, viz.: 1. For the vigil of an apostle. 2. Of a martyr bishop, another of the same. 3. Of a martyr not bishop, another of the same. 4. Of martyrs within the Paschal time. 5. Of many martyrs in the Paschal time. 6. Of many martyrs without the Paschal time, two others of the same. 7. Of a confessor bishop, another of the same. 8. Of doctors. 9. Of a confessor not bishop, another of the same. 10. Of abbots. 11. Of virgins martyrs, another of the same. 12. Of many virgins martyrs. 13. Of a virgin only, another of the same. 14. Of holy women, not virgins but martyrs. 15. Of a holy woman, neither martyr nor virgin.

XX. After the Masses for particular occasions are seve ral Collects, Secrets and Post-communions, for special pur poses, which will be known by looking to their titles.

2. When the office is known, if it be of the time, isck for it in its proper place, according to the time of the yea as in paragraph V. and you will find its variable parts.