NOTES, &c.

(1)

For the origin of Holy-Water, and the form of blessing it; see Chapter XIII, Part 2.

(2)

A sprig of the Hyssop-plant was used for sprinkling the water of purification on the people under the Mosaic dispensation;* and at the going out of the children of Israel, they were commanded to dip a bunch of hyssop in the blood of the paschallamb, and sprinkle their door-posts with it.†

(3)

The English word Mass, in Latin Missa, is derived from the word Missio. It was the practice in the primitive Church, during the celebration of the mysteries of the Lord's Supper, to dismiss from the assembly, at a certain part, all those who had not been perfectly initiated into the truths of the Gospel, and admitted to the communion of the

*Numb. C. xix. V. 18. + Exod. C. xii. V. 22.

faithful: this was denominated the Missio' or the Dismissal, whence is formed the Latin abbreviation Missa, and the English Mass. See Chap. III. Part 2.

The derivation of the term by which the principal afternoon service is designated, is somewhat similar. Vespers, or Evening Song, constitute the sixth amongst the Seven Canonical Hours, as those forms of prayer are called, which each Ecclesiastic, from the Subdeacon upwards, is bound to repeat every day, either in public or in private. The term, Vespers, is derived from Vesper, the star that appears towards sunset, the time appointed by ancient usage, for the recital of Evening Song.*

The antiquity of this form of prayer may be traced back to the earlier ages of the Church; since it is not only especially noticed in the Apostolic Constitutions, † but mentioned by St. Basil, St. Ambrose, and St. Jerom; the last of whom denominates it the Hora Lucernaris,'-or time of lighting lamps at the decline of day.

It may be proper to observe, that the Vestment, which, in most places, is worn by the officiating priest at Vespers, is the Cope; for an account of

* Vespera fit quando Sol occidit. St. August. Serm. in Psalm. 29. Vespera a sidere quod Vesper nuncupatur, et decidente sole exoritur. Isidorus de Eccl. Offic. C. 22, et Etym. L. 6, C.35.

+ Εσπερας γενομενης συναθροίσεὶς την εκκλησίαν ὦ επίσκοπε καὶ μετὰ το ρηθῆναι τον επιλύχνιον ψαλμον. Lib. viii. C. 35. Apud

Labbeum. Concil. Gen. tom. 1. p. 499.

which the reader may consult No. 59, Ch. xII. on the Vestments.

(4)

The use of Images in the house of God, is authorized by Scripture. Moses was commanded to place the images of two Cherubim upon the Ark; (Exod. Ch. xxv. and xxvI.) and Solomon 'carved all the walls of the Temple round about with divers figures and carvings.' (3 Kings, Ch. vi. V. 29.) By making a reverence before the crucifix, Catholics do not intend to worship the image of their divine Redeemer, but the Redeemer himself. All denominations of Christians, as well as Catholics, bow the head when they hear the sacred name of Jesus pronounced: Catholics bow also when they behold his figure. The sound and the figure are both images of Jesus. No sensible Protestant will ever raise an objection to that inferior respect which Catholics exhibit towards the cross and the images of Jesus; since he will remember that, in receiving the Sacrament of the Lord's Supper, according to the rites of the Established Church of England, each communicant is obliged to kneel down to the sacramental elements, though he verily believes them to be nothing more than common bread and wine-mere figures of the body and blood of Christ. The reader is referred to Ch. x. in the second part of this work, for several observations on the Catholic practice of employing Images. The anti

quity of the custom of setting up Crucifixes in Churches, and the reason of placing one upon the Altar, are both noticed in Ch. Ix, Numb. 6 and 7.

(5)

Consult Ch. IX. for the antiquity and meaning of the sign of the Cross.

(6)

There are two forms which the Church employs for offering up the Eucharistic Sacrifice; one called High Mass; the other, Low Mass. Both are the same in essence, and differ in the ceremonies * only, which are more numerous and solemn in the celebration of High, than in that of Low Mass. By Solemn High Mass, it is intended to signify the Mass at which a Deacon and Subdeacon minister.

The Roman Missal prescribes that we should kneel during the whole of Low Mass, except at the recital of the two Gospels, and the Creed (should there be one). If, therefore, ill health, or weakness do not compel us to sit down occasionally, we ought to comply with the Rubric, and hear Mass in a kneeling posture, which is the one most becoming a sinner who is present at the commemoration of the death of his crucified Redeemer.

Through a devotional respect for the blessed

* For some observations on the use of Ceremonies in general, see Ch. VIII, Part 2.