End Of The First Part Of Catholic Piety.

Supplement To The
Manual Of Catholic Piety.

On The Sacrifice Of The Mass
And The Use Of The Latin Liturgy.

From the beginning of the world, the servants of God, were always accustomed to offer sacrifice to him, by way of acknowledging his sovereignty, and paying their homage to him. In the law of nature, and in the law of Moses, there was a great variety of sacrifices; some bloody, others unbloody; some were called Holocausts, or Whole-burnt Offerings; others, Sin Offerings; others, Offerings of Thanksgiving; others, Pacific or Peace Offerings. All these sacrifices of the law of nature and the law of Moses, were of themselves but weak and feeble elements, and figures of the great sacrifice of Jesus Christ, offered afterwards on the altar of the cross for the sins of the whole world.

It was to renew the memory of this great sacrifice of the cross, and to apply the fruits of it to our souls, that Christ our Lord instituted the Eucharist and commemorative sacrifice of the Mass; for as the ancient sacrifices were required to represent the sacrifice of the cross, and to prefigure the death of Christ, then to come; so, in like manner, a commemorative sacrifice was required in the new law, to be a standing memorial of the sacrifice of the cross, and to represent the death of Christ, already past. This is the solemn liturgy of the Catholic Church, and the pure offering that is made to God in every place among the Gentiles, according to the prophecy of Malachy, chap. i. ver. 10, 11. By it Christ is a priest for ever, according to the order of Melchisedech, (Psalm 109,) whose sacrifice was bread and wine. (Gen. 15.) It is the same in substance with the sacrifice of the cross, because both the victim offered, and the priest, or principal offerer, is the same Jesus Christ. The difference is only in the manner of offering: in the sacrifice of the cross, Christ offered himself in a bloody manner, and actually died; in the sacrifice of the Mass, he offers himself on our altars in an unbloody manner, by the ministry of the priests of his church, under appearances that mystically represent and show forth his death.

The sacrifice of the Mass is still celebrated in the ancient language which was universally used throughout the Roman empire, and in which the liturgy and public offices of the church were performed in all the western parts of Europe, when the Christian religion was first published to the world. All sermons, exhortations, and instructions which regard the faithful, are regularly delivered to them in the vulgar or maternal language which they speak and understand; but it is deemed an expedient point of discipline, to retain the same ancient, fixed, and unchangeable language, in the celebration of the divine mysteries, and in the solemn prayers which are addressed immediately to God, and which regard the office of the clergy. The chief reasons which induce the Catholic Church to make choice of the Latin, in preference to any of the mixed languages that sprung from it after the dismemberment of the Roman empire, and are now in use in the European nations, are the following:

1st—She is the church of all ages, and of all nations; and therefore, to show her antiquity and catholicity, as well as her aversion to novelty and changes in religious matters, she still retains the same ancient and universal language which the saints have used for so many ages from the apostles' days, and which is fixed and unchangeable, taught every where in public schools, generally learned by persons of all conditions, and the best known and most universally understood in the western parts of the world.

2dly—In order to preserve the purity of her faith, and a greater conformity in her public worship in all countries, and to avoid the various alterations and corruptions which the living languages, spoken in different places, are liable to in every century, the church wisely judges, that as there is but one true faith, there should be but one common language for all the faithful, spread over the different nations of the world, to commune with each other in the profession of one and the same faith, and in the exercise of the same religious duties.

3rdly—Another good effect and advantage that arises from this point of ecclesiastical discipline, is, that the same priest can perform the public church offices in all places where he travels; and a Catholic is never at a loss to join with those of his own religion, and assist at the public worship of God, whithersoever he may have occasion to go, since he meets with the same Mass and Liturgy, in the same words, abroad, which he was accustomed to near at home; whereas, if the divine service was to be performed in the maternal language of every country, and to be translated into as many different tongues as the ignorant people understand and speak in the different provinces, there would be nothing but a Babel of confusion, and a man of one country would be at a loss to serve God on the Lord's day in another country.

As to any inconvenience that may seem to attend this ecclesiastical discipline, it is no way material, especially when compared to the great advantages that arise from it; nor does it affect the substance of religion; neither is it a prejudice to the illiterate, who do not understand the Latin; for though they may not perhaps understand the particular form of prayers, which it is only the priest's office to offer to God, for and in the name of the congregation, yet they know them at least as to the substance, and may find the meaning of every thing fully explained in their manuals. They are taught from their childhood to accompany the officiating priest through every part of his function, with proper and suitable prayers, and are frequently instructed in the nature, the benefit, and the ends for which the Mass is offered, and in the manner of assisting thereat with attention and devotion, which is sufficient to concur in and partake of the sacrifice, though the people should neither hear nor cite the same prayers with the priest.

The very seeing of the priest was more than God was pleased to require in the old law; for we read, (St. Luke, 1. 10,) that the whole multitude of the people were praying without, when Zacharias went into the temple to burn incense; and (Levit. xvi. 17.) it was expressly ordered, that there should be no man in the tabernacle, or temple, when the high-priest went with the blood of the victims into the sanctuary to make atonement, which is a clear proof that it was not necessary for the people to hear and understand the particular form of prayers, that the priest offered to God for them in the sacrifices at which they assisted. Moreover, we find that after the Babylonian captivity, nay, even in our Saviour's time, the public service of the Jewish synagogue was performed in the old Hebrew language, though it was not understood by the common people, who only spoke the Syriac, (Nah. viii. 13,) into which the scriptures were not then translated from the Hebrew.

But does not the sacred scripture condemn this practice? No: far from condemning, it authorises it, as appears from what has been already said. As to the text of St. Paul, (1 Cor. xiv.) the apostle does not speak one word, in that whole chapter, of the liturgy of the church, which at Corinth was in Greek, and consequently in a known language. He treats of the miraculous gift of speaking all tongues, which was communicated by the Holy Ghost to the first believers; and he cautions the Corinthians against all confusion and disorder in the use of this miraculous gift at their pious meetings and assemblies, by directing them, that if they spoke with tongues, it should be done by two, or at most by three, and that one should interpret the meaning of the words. In short, the apostle only blames the abuse of the gifts of tongues, which some of the Corinthians were guilty of, by affecting, out of ostentation, to make extemporary prayers, and to preach and exhort, at the same time, all or any of them together, in tongues utterly unknown, which, for want of an interpreter, could be of no edification to the rest of the faithful. But when it is done in proper circumstances, without confusion, and when the sense of the words is expounded by an interpreter, the apostle does not reprehend, but permits and orders the speaking in tongues that are not commonly understood, as appears from the 5th and 29th verses. Now the faithful have the public liturgy and church offices interpreted in their ordinary prayer books; and their pastors are commanded by the Council of Trent, (Sess. 22. chap. 8,) to explain to them the mysteries contained in the Mass, and to teach them to accompany the priest with suitable prayers and devotion adapted to every part of it.

The Ordinary Of The Holy Mass.

Part I.

The Preparation Of The Offerers, By Acts Of Humility, Praise, Faith, Etc.

The Priest beginning at the foot of the Altar, says,

In nomine Patris, et Filii, et Spiritus Sancti. Amen.

In the name of the Father, &c. Amen.

Ant. Introibo ad altare Dei.

Ant. I will go unto the altar of God.

R. Ad Deum qui lætificat juventutem meam.

R. To God, who rejoiceth my youth.

The following Psalm (42nd) is omitted in Passion time, and in Masses for the Dead.

Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso erne me.

Judge me, O God, and distinguish my cause from the nation that is not holy: from the unjust and deceitful man deliver me.

R. Quia tu es, Deus, fortitudo mea, quare me repulisti? et quare tristis incedo, dum affligit me inimicus?

R. Since thou, O God, art my strength, why hast thou cast me off? and why do I go sorrowful, while the enemy afflicteth me?

P. Emitte lucem tuam et veritatem tuam: ipsa me deduxenmt et adduxenint in montem sanctum tuum, et in tabernacula tua.

P. Send forth thy light and thy truth: they have conducted and brought me to thy holy mount, and into thy tabernacles.

R. Et introibo ad altare Dei: ad Deum qui lætificat juventutem me am.

R. And I will go unto the altar of God; to God who rejoiceth my youth.

P. Confitebor tibi in cithara, Deus, Deus, meus: quare tristis es, anima mea; et quare conturbas me?

P. I will praise thee on the harp, O God, my God: why art thou sorrowful, O my soul; and why dost thou disturb me?

R. Spera in Deo, quoniam adhuc confitebor illi: salutare vultus mei, et Deus meus.

R. Hope in God, for I will yet praise him: the salvation of my countenance, and my God.

P. Gloria Patri, et Filio, et Spiritui Sancto:

P. Glory be to the Father, and to the Son, &c.

R. Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen.

R. As it was in the beginning, is now, and ever shall be, world without end. Amen.

P. Introibo ad altare Dei.

P. I will go unto the altar of God.

R. Ad Deum qui lætificat juventutem meam.

R. To God who rejoiceth my youth.

P. Adjutorium nostrum in nomine Domini.

P. Our help is in the name of the Lord.

R. Qui fecit cœlum et terrain.

R. Who made heaven and earth.

P. Confiteor Deo omnipotenti, &c.

P. I confess to almighty God, &c.

R. Misereatur tui omnipotens Deus, et dimissis peccatis tuis, perducat te ad vitam æternam.

R. May almighty God be merciful to thee, and forgiving thee thy sins, bring thee to life everlasting.

P. Amen.

P. Amen.

R. Confiteor Deo omnipotenti, beatæ Mariæ, semper virgine, beato Michaeli archangelo, beato Joanni baptistæ, Sanctis apostolis Petro et Paulo, omnibus Sanctis, et tibi, pater, quia peccavi nimis cogitatione, verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper virginem, beatum Michaelem archangelum, beatum Joannem baptistam, sanctos apostolos Petrum et Paulum, omnes sanctos, ette, pater, orare pro me ad Dominum Deum nostrum.

R. I confess to almighty God, to blessed Mary, ever virgin, to blessed Michael the archangel, to blessed John the baptist, to the holy apostles Peter and Paul, to all the saints, and to thee, O father, that I have grievously sinned in thought, word, and deed: through my fault, through my fault, through my exceeding great 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 thee, O father, to pray to the Lord our God for me.

P. Misereatur vestri omnipotens Deus, et dimissis peccatis vestris, perducat vos ad vitam æternam.

R. Amen.

P. May almighty God have mercy on you, forgive you your sins, and bring you to life everlasting.

R. Amen.

P. Indulgentiam, absolutionem, et remissionem peccaturum nostrorum, tribuat nobis omnipotens et misericors Dominus.

R. Amen.

P. May the almighty and merciful Lord grant us pardon, absolution, and remission of our sins.

R. Amen.

P. Deus, tu conversus vivificabis nos.

P. O God, thou being turned towards us, wilt receive us.

R. Et plebs tua lætabitur in te.

R. And thy people shall rejoice in thee.

P. Ostende nobis, Domine, misericordiam tuam.

P. Show us thy mercy, O Lord.

R. Et salutare tuum da nobis.

R. And grant us thy salvation.

P. Domine, exaudi orationem meam.

P. O Lord, hear my prayer.

R. Et clamor meus ad te veniat.

R. And let my cry come unto thee.

P. Dominus vobiscum:

P. The Lord be with you:

R. Et cum spiritu tuo.

R. And with thy spirit.

When the Priest goes up to the Altar, say,

Take away from us our iniquities, we beseech thee, O Lord, that we may be worthy to assist with pure minds at the celebration of these tremendous mysteries; through Christ our Lord. Amen.

When he bows down before the Altar, say,

We beseech thee, O Lord, by the merits of thy saints, whose relics are enclosed in this altar, and of all the saints, that thou wouldst vouchsafe to forgive us all our sins. Amen.

Here at Solemn Masses, the Priest having blessed the incense with the sign of the cross, and these words, "Mayest thou be blessed by him in whose honour thou wilt be burned," fumes the altar therewith, and then turning to the book, reads the Introit, which, being different every day, may be supplied by the following prayer:

It is in thy name, O adorable Trinity! it is to honour thee, and to do thee homage, that I assist at this most holy and august sacrifice. Permit me, then, O Lord, to unite my intention with that of thy minister now at the altar, in offering up this precious victim; and give me the same sentiments I ought to have had on Mount Calvary, had I been an eye-witness of that bloody sacrifice.

After which follows:

P. Kyrie eleison.

P. Lord have mercy on us.

R. Kyrie eleison.

P. Lord have mercy on us.

P. Kyrie eleison.

P. Lord have mercy on us.

R. Christe eleison,

R. Christ have mercy on us.

R. Christe eleison,

R. Christ have mercy on us.

R. Christe eleison,

R. Christ have mercy on us.

P. Kyrie eleison.

P. Lord have mercy on us.

P. Kyrie eleison.

P. Lord have mercy on us.

P. Kyrie eleison.

P. Lord have mercy on us.

Then, if it be neither Lent or Advent, nor a Mass for the Dead, is said or sung the angelical hymn, "Gloria in Excelsis."

Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis. Laudamus te, benedicimus te, adoramus te, glorificamus te. Gratias agimus tibi propter magnam gloriam tuam, Domine Deus, Rex cœlestis, Deus Pater omnipotens. Domine Fili unigenite Jesu Christe, Domine Deus, Agnus Dei, Filius Patris, qui tollis peccata mundi, miserere nobis; qui tollis peccata mundi, suscipe deprecationem nostram; qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus sanctus, tu solus Dominus, tu solus altissimus, Jesu Christe, cum Sancto Spiritu, in gloria Dei Patris. Amen.

Glory be to God on high, and on earth peace to men of good will. We praise thee, we bless thee, we adore thee, we glorify thee. We give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father, almighty. O Lord Jesus Christ, the only begotten Son. O Lord God, Lamb of God, Son of the Father, who takest away the sins of the world have mercy on us; who takest away the sins of the world, receive our prayer; who sitteth at the right hand of the Father, have mercy on us. For thou only art holy, thou only art the Lord, thou only, O Jesus Christ, together with the Holy Ghost, art most high, in the glory of God the Father. Amen.

The Priest, turning towards the people, says,

P. Dominus vobiscum:

P. The Lord be with you:

R. Et cum spiritu tuo.

R. And with thy spirit.

Going to the book, he reads the Collects, which being different every day, may be supplied by the following prayer:

Almighty and eternal God, we humbly beseech thee to look down from thy heavenly sanctuary upon this congregation, and graciously hear these prayers which thy Church addresses to thee for us by the ministry of this thy priest. Grant us, in thy infinite mercy, pardon of our sins, health of mind and body, peace in our days, unity and increase of Catholic faith, fervent charity, sincere devotion, patience in suffering, and every thing else conducive to thy glory and our own salvation; through Jesus Christ our Lord. Amen.

At the end of the Collects, the Clerk answers, Amen. Whilst the Priest reads the Epistle for the day,* the following prayer may be said.

O eternal God, who never ceasest to excite us to the worship and love of thy holy name, or to arm us against the attacks of the world, the flesh, and the devil, by the public ministry of thy church, by the doctrine of thy prophets and apostles, and by many other holy admonitions; grant we may faithfully attend to these lessons of salvation, that thus our knowledge of thy law may never rise in judgment against us, but guide us securely to thee: through Jesus Christ our Lord. Amen.

* See Gospels and Epistles for all Sundays and festivals, p. 388 to 481.

At the end of the Epistle, the Clerk answers,

R. Deo gratias.

R. Thanks be to God.

Whilst the Priest reads the Gradual, or the Tract, which differs every day, the following may be said:

How wonderful, O Lord, is thy name throughout the whole earth: I will bless our Lord at all times; his praise shall be always in my mouth. Be thou my God and my protector. In thee alone will I put my trust; O let me never be confounded.

The Prayer Before The Gospel.

Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaiah with a burning coal; and vouchsafe, through thy gracious mercy, so to purify me, that I may worthily attend to thy holy gospel: through Christ our Lord. Amen.

Bless me, O Lord.

May the Lord be in my heart, and on my lips, that I may worthily and in a becoming manner, attend to his holy gospel. Amen.

P. Dominus vobiscum:

P. The Lord be with you:

R. Et cum spiritu tuo,

R. And with thy spirit.

P. Sequentia [vel initium] sancti Evangelii secundum, &c.

P. The continuation [or the beginning] of the holy Gospel according to St. &o.

R. Gloria tibi, Domine.

R. Glory be to thee, O Lord.

Whilst the Priest reads the Gospel of the day, [Footnote 3] the following prayer may be said:

[Footnote 3: See Gospels and Epistles for all Sundays and festivals, pp. 388-481.]

It is not thy interpreters, O God, who are now to instruct me; it is thy only Son; it is his word I am about to hear. I most gratefully embrace this heavenly doctrine. I stand up to declare in the face of heaven and earth, that I will walk faithfully in that way which he hath marked out for me. He tells me here, "that it will avail a man nothing to gain the whole world, if he lose his own soul; that the sensual, the covetous, the worldling, the libertine, the detractor, and such as are insensible to the miseries of the poor, shall have no share in his heavenly kingdom; and that in order to become his disciple, I must take up my cross and follow him." I receive with my whole heart all these sacred maxims. Grant me the grace to put them in practice; for to what purpose should I declare myself thy disciple, if I were not to live according to the maxims of thy gospel?

At the end of the Gospel, the Clerk answers,

R. Laus tibi Christe.

R. Praise be to thee, O Christ.

Then say with the Priest, in a low voice, "May our sins be blotted out by the words of the Gospel."

The Nicene Creed.

Credo in unum Deum, Patrem omnipotentem, factorem cœli et terrae, visibilium omnium et invisibilium.

Et in unum Dominum Jesum Christum, Filium Dei unigenitum; et ex Patre natum ante omnia sæcula; Deum de Deo; Lumen de Lumine; Deum verum de Deo vero; Genitum non factum; consubstantialem Patri, per quem omnia facta sunt. Qui propter nos homines, et propter nostram salutem, descendit de cœlis, et incarnatus est de Spiritu Sancto, ex Maria Virgine; [Footnote 4] ET HOMO FACTUS EST. Crucifixus etiam pro nobis, sub Pontio Pilato passus, et sepultus est; et resurrexit tertia die, secundum scripturas; et ascendit in cœlum, sedet ad dexteram Patris et iterum venturus est cum gloria judicare vivos et mortuos; cujus regni non erit finis.

Et in Spiritum Sanctum, Dominum et Vivificantem, qui ex Patre Filioque procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per prophetas. Et unam sanctam Catholicam et Apostolicam Ecclesiam Confiteor unam Baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi sæculi. Amen.

I Believe in one God the Father almighty, maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only begotten Son of God; and born of the Father before ail ages; God of God; Light of Light; true God of true God; begotten, not made; consubstantial to the Father, by whom all things were made. Who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost, of the Virgin Mary; [Footnote 4] AND WAS MADE, MAN. Was crucified also for us, suffered under Pontius Pilate, and was buried; and the third day he rose again, according to the scriptures; and ascended into heaven, sitteth at the right hand of the Father, and shall come again with glory to judge both the living and the dead; of whose kingdom there shall be no end.

And in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father and the Son; who, together with the Father and the Son, is adored and glorified; who spake by the prophets. And one holy Catholic and Apostolic Church. I confess one baptism for the remission of sins. And I expect the resurrection of the dead, and the life of the world to come. Amen.

[Footnote 4: At these words the people kneel down to adore God for the ineffable mystery of the incarnation.]

Part II.

The Preparation And Sanctification Of The Bread And Wine For The Use Of The Sacrifice.

P. Dominus vobiscum:

P. The Lord be with you:

R. Et cum spiritu tuo.

R. And with thy spirit.

P. Oremus.

P. Let us pray.

During the Offertory, which differs every day, may be said the following Prayers:

O Holy Father, almighty and eternal God, how unworthy soever I may appear in thy presence, yet I presume to offer thee this host, by the hands of the priest, with the same intention which Christ my Saviour had when he first instituted this august sacrifice, and which he now has at this very instant that he immolates himself for us. I offer it in acknowledgment of thy supreme dominion over me and all creatures. I offer it in expiation of my crimes, in thanksgiving for all thy benefits. I offer it to obtain from thy infinite goodness, for my parents, benefactors, friends, and enemies, all those precious gifts and graces which only through him can be obtained, who is JUST by excellence, and who became a victim for the sins of man. I earnestly entreat thee to bless and protect the holy Catholic Church; our chief pastor the Pope, our Bishops and Clergy; the Queen and Royal Family; and all our fellow-subjects of every denomination. Remember also, O Lord, the souls of the faithful departed; and grant them, through the merits of thy Son, eternal light and peace. Have mercy upon all heretics, infidels, and sinners. Bless and preserve all mine enemies; and as I freely forgive them the injuries they have done, or mean to do me, so do thou, in thy mercy, forgive me mine offences. Amen.

The Priest offering up the Host, says,

Accept, O holy Father, almighty and eternal God, this unspotted host, which I, thy unworthy servant, offer unto thee, my living and true God, for my own innumerable sins, offences, and negligences, and for all here present, as also for all faithful Christians, both living and dead, that it may avail both me and them unto eternal life. Amen.

Putting the Wine and Water into the Chalice, he says,

O God, who, in creating human nature, hast wonderfully dignified it, and still more wonderfully reformed it, grant that, by the mystery of this water and wine, we may be made partakers of his divinity, who vouchsafed to become partaker of our humanity, namely, Jesus Christ our Lord, thy Son, who, with thee, in the unity of the Holy Ghost, liveth and reigneth God, for ever and ever. Amen.

At Offering the Chalice, he says,

We offer thee, O Lord, the chalice of salvation, beseeching thy clemency, that it may ascend before thy divine Majesty, as a most sweet odour, for our salvation, and for that of the whole world. Amen.

The Priest humbly bowing himself, says,

Accept us, O Lord, in the spirit of humility, and contrition of heart; and grant that the sacrifice which we offer this day in thy sight, may be pleasing to thee, O Lord God.

At blessing the Bread and Wine, he says,

Come, O almighty and eternal God, the Sanctifier, and bless this sacrifice prepared for the glory of thy holy name.

Here, in solemn Masses, he blesses the Incense, saying,

May the Lord, by the intercession of the blessed Michael the Archangel, who standeth at the right side of the altar of perfumes, and of all his elect, vouchsafe to bless this incense, and receive it as an odour of sweetness: through Christ our Lord. Amen.

At incensing the Bread and Wine, he says,

May this incense which thou hast blessed, O Lord, ascend to thee, and may thy mercies descend upon us.

At incensing the Altar, he says, Psalm cxl.

Let my prayer ascend, O Lord, like incense, in thy sight; and the lifting up of my hands, as an evening sacrifice: place, O Lord, a guard upon my mouth, and a gate of prudence before my lips; that my heart may not wander after words of malice, to seek excuses in sin.

Giving the Censer to the Deacon, he says,

May the Lord enkindle within us the fire of his love, and the flames of everlasting charity. Amen.

At washing his Hands, he says, Psalm xxv. 6.

I will wash my hands among the innocent; and go up to thy altar, O Lord, that I may hear the voice of praise: and publish all thy wonderful works. O Lord, I have loved the beauty of thy house, and the place where thy glory dwelleth. Destroy not my soul with the impious: nor my life with men of blood. In whose hands are iniquities: their right hand is filled with bribes. But I have walked in mine innocence: rescue me, and have mercy on me. My feet have stood in the right path: in the assembly of the faithful I will bless thee, O Lord. Glory, &c.

Bowing in the midst of the Altar, he says,

Accept, O holy Trinity, this oblation which we make thee, in memory of the passion, resurrection, and ascension of our Lord Jesus Christ; and in honour of the ever blessed Virgin Mary, the blessed John Baptist, the holy apostles Peter and Paul, and all the saints, that it may be available to their honour and to our salvation. And may they vouchsafe to intercede for us in heaven, whose memory we celebrate on earth: through the same Christ our Lord. Amen.

Turning himself towards the People, he says,

Brethren, pray that my sacrifice and yours may be acceptable in the sight of God the Father Almighty.

R. May the Lord receive the sacrifice from thy hands, to the praise and glory of his own name, and to our benefit, and that of all his holy church.

When the Priest says the Secret Prayer in a low voice, which differs every day, you may say as follows:

Mercifully hear our prayers, O Lord, and graciously accept this oblation, which we thy servants are making to thee; that as we offer it to the honour of thy name, so it may be to us a means of obtaining thy grace in this life, and in the next everlasting happiness: through, &c.

P. Per omnia sæcula sæculorum.

P. World without end.

R. Amen.

R. Amen.

The Preface.

P. Dominus vobiscum:

P. The Lord be with you:

R. Et cum spiritu tuo.

R. And with thy spirit.

P. Sursum corda.

P. Raise up your hearts on high.

R. Habemus ad Dominum.

R. We have raised them to the Lord.

P. Gratias agamus Domino Deo nostro.

P. Let us give thanks to the Lord our God.

R. Dignum et justum est.

R. It is meet and just.

The Preface for all the Sundays in the year, except from Christmas to the Octave of the Epiphany, and from Ash-Wednesday to Whit-Sunday, inclusively.

It is truly meet, just, right, and available to salvation, that we should always and in all places give thanks to thee, O holy Lord, Father almighty, eternal God, who, together with thine only begotten Son, and the Holy Ghost, art one God and one Lord; not in a singularity of one person, but in a trinity of one substance. For what, according as thou hast revealed, we believe of thy glory, the same we believe of the Son, the same we believe of the Holy Ghost, without any difference or distinction. So that in the confession of the true and eternal deity, we adore a distinction in the person, an unity in the essence, and an equality in the majesty; which the angels and archangels, the cherubim, and likewise the seraphim, praise, and cease not daily to cry out with united voice, saying,

Holy, Holy, Holy, is the Lord God of Hosts.
The heavens and the earth are full of thy glory.
Hosanna to him who is on high.
Blessed is he who cometh in the name of the Lord.
Hosanna to him who is on high.

The Common Preface for Festivals which have none proper, and in Masses for the Dead.

It is truly meet and just, right and available to salvation, that we should always, and in all places, give thanks to thee, O holy Lord, Father almighty, eternal God, through Christ our Lord; by whom the angels praise thy Majesty; the dominations adore it; the powers tremble before it; the heavens, the heavenly host, and blessed seraphim, with common jubilee glorify it: together with whom we humbly beseech thee to admit our voices of praise, saying in the most suppliant manner, Holy, Holy, Holy, &c. (as in the foregoing Preface for Sundays.)

Part III.

The Canon Of The Mass,
Or Main Action Of The Sacrifice.

We therefore humbly beseech thee, most merciful Father, through Jesus Christ thy Son, our Lord, that thou wouldst vouchsafe to accept and bless these gifts and offerings, this holy and unspotted sacrifice, which in the first place we offer unto thee for thy holy Catholic Church, to which we beseech thee that thou wouldst vouchsafe to grant peace; as also to preserve, unite, and govern it, throughout the world; together with thy servant N. our Pope, N. our Bishop, and N. our Queen, as also all orthodox believers and professors of the Catholic and Apostolic faith.

Commemoration Of The Living.

Be mindful, O Lord, of thy servants, men and women, [name them.]

[Here the Priest prays awhile for those he intends to pray for:]

And of all here present, whose faith and devotion are known unto thee; for whom we offer, or who offer up to thee this sacrifice of praise for themselves, and for all that belong to them; for the redemption of their own souls; for the safety and salvation they hope for; and who now pay their vows to thee, the eternal, living, and true God.

Being united in communion with the saints, and honouring, in the first place, the memory of the glorious Mary, ever virgin, mother of our Lord Jesus Christ; as also of the blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thadeus, Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Laurence, Chrysogonus, John and Paul, Cosmas, and Damian, and of all thy saints; by whose merits and prayers, grant that we may on all occasions be defended by the help of thy protection: through the same Christ our Lord. Amen.

Spreading his hands over the Oblation, he says,

We therefore beseech thee, O Lord, graciously to accept this offering of our homage, as also of thy whole family: dispose our days in thy peace, preserve us from eternal damnation, and rank us in the number of thine elect: through Christ our Lord. Amen.

Which oblation do thou, O Lord, vouchsafe, we beseech thee, in all respects, to bless, approve, ratify, and accept; that it may be made to us the body and blood of thy most beloved Son, our Lord Jesus Christ:

Who, the day before he suffered, took bread into his sacred and venerable hands, and with his eyes lifted up towards heaven, to thee, almighty God, his father, giving thanks, he blessed it, brake it, and gave it to his disciples, saying:

"Take, and eat ye all of this,
for THIS IS MY BODY."

At Solemn Masses, daring the Elevation,
this Hymn is sometimes song:

After the Priest has adored and elevated the sacred Host, he proceeds:

In like manner, after he had supped, taking this most excellent chalice into his sacred and venerable hands, and giving thanks also unto thee, he blessed it, and gave it to his disciples, saying:

"Take, and drink ve all of this,
for this is the chalice of my blood,
of the new and eternal testament—
the mystery of faith, which shall be shed for you
and for many, to the remission of sins,"

"As often as ye do these things,
ye shall do them in commemoration of me."