the prelates in different parts of Europe, and messengers are dispatched with the declaration of the consistory upon them. In these consistories, cardinals are nominated and appointed and in most respects they are the same as what we call our privy councils, for no appeals lie from what they have once given judgment upon.

Before we proceed to give an account of the pope's chapel, we shall here say something concerning what the Roman catholics call canonical hours, or services to be performed by the people, whether clergy or laity, at stated hours in the day. This service consists of prayers and holy lessons, and it is to be said in a standing posture, pursuant to an ancient order of the church, and only upon days of penance, kneeling.

Mattins, the first part of the service, and which signifies morning, is to be said between six o'clock and nine, or soon after sun-rising, so as it does not exceed nine before it is finished. Lauds, the second part of the office, and which signifies praise, must be said at any time before three in the afternoon. Vespers, signifying the evening, are to be repeated before six o'clock, or as soon after as possible. Last of all Complines, or the conclusion of the service, is to be repeated at any time before midnight. These services ought to be repeated publicly in the churches, but indulgencies are granted to those who are not able to attend, so that they may say them at their own houses, with their families, or privately in their closets.

said

But the grandest religious ceremonies observed in the Romish church, are those in the pope's chapel, where there are forty grand masses appointed to be every year; three by the pope himself, thirty by the cardinals, and seven by the archbishops and bishops. It is the pope's turn to say mass on Easter day, Whitsunday, and Christmas-day; and the others are said on the festivals of the most respected of the saints. When the pope goes to the holy chapel, he is carried in an elbow chair to a private apartment, where he is dressed in his robes; and as soon as he is properly equipped, he gets into another chair, carried by twelve of his grooms, who are dressed in long scarlet robes reaching down to their knees, but when he goes to St. Peter's, he is carried by the knights belonging to that church.

On Sundays in advent and lent, when his holiness goes to his chapel, he walks barefooted, by way of humiliation; but on the third Sunday in advent, and fourth in lent, he is carried, these being privilege days set apart for rejoicing. On the first Sunday in advent, the holy father carries the sacrament into the chapel of pope Sixtus V. and at that

time he is supported by two of the cardinal-deacons, and one of the Roman noblemen bears up his train. When the pope says mass, all the cardinals who are able to attend, appear dressed in robes of white damask laced with gold, with this difference, that the cardinal-bishops wear copes; the cardinal-priests, chasubles; and the cardinal-deacons, the tunic; and all of them white damask mitres. The bishops wear copes too, but instead of being white like those of the cardinals, they are made of rich party-coloured silks, embroidered with gold; but their mitres are of white linen, only sewed upon pasteboard.

The penitents of St. Peter's church go likewise to the same chapel in their chasubles of divers colours; but when the pope does not celebrate mass himself, the cardinals wear nothing but the rochet, covered with their copes; and such prelates as have a right to wear it, have only short mantles over it, whilst those who have no right, remain in their purplecoloured robes. The dignified clergy, who do not chuse to walk, attend the pope in their carriages; and the cardinals, as soon as they enter the apostolical palace, pull off their gloves, and lay down every thing they have in their hands, in order to put on their copes in a chamber allotted for that purpose. When the cardinals are dressed in their robes, they. go into the pope's privy chamber, where they are waited on by all the great officers of the household, who treat them as if they were princes, and entertain them with every thing necessary, till at last his holiness makes his appearance, and gives them the kiss of peace, acknowledging them to be his brethren. The vicar of Jesus having thus humbled himself before the cardinals, they all march off towards St. Peter's, in the following order:

The cardinals' gentlemen walk first, and they are followed by the pope's chaplains; after which come the advocates, and all the other officers of the spiritual court. The cross is carried by an apostolical deacon in a purple cassock, with a rochet and cope of the same colour. The crucifix is turned towards the pope during the procession, although this is contrary to the usual practice of the church of Rome. On each side of the cross are two vergers with wands in their hands, and long mantles which trail on the ground. After the sub-deacons, march the penitentiaries of St. Peter, followed by the bishops, archbishops, the governor of Rome, the cardinals, and the Swiss guards.

In the middle of the guards ride the generals and captains of the light horse, with the pope's relations, and the ambassadors from the different European princes. After all these comes the pope, followed by his cup-bearer and chamberlain, the clerks of

the

the chamber, generals of orders, and all the clergy belonging to the chapel.

The pope goes to the chapel without his mitre, commonly at mattins, and during the holy week he immediately follows the crucifix, between the two eldest cardinals. The others follow two and two; after them comes the governor of Rome, with the other great officers of state. Upon entering the chapel, they salute the officiating priest, who is dressed for saying mass, and stands on the epistle side, with his back to the altar, after which each rises and goes to his place, where they say a short prayer, and remain standing till his holiness comes in. The same ceremony is observed at entering St. Peter's, where they salute the conducting archpriest, whose place is at the head of the chapter or canons, near the entrance into the choir. When the pope goes to attend mass at any other of the great churches in Rome, the ceremonies are the same as we have described; so that it is needless to repeat them again, as that would be entirely superfluous.

We shall now proceed to describe the pope's chapel, taking all the parts separately, that the reader may have a proper idea of the whole construction. The architecture itself is extremely grand, but it is the interior part that we must now attend to.

On the gospel side of the altar stands a throne, in the form of an alcove, where the holy father is placed during the time of high mass. Around the throne and the altar are seats for the cardinals, and behind them seats for the ambassadors from foreign. princes, with the archbishops and bishops who at that time happen to be at Rome.

Before the steps leading to the throne, is a square space set apart for the monks, and the officers of the pope's court, and near it is a kind of ballustrade, which separates this holy court from the place where the populace attend, and the whole is illuminated by several lamps. Near this are several lamps always burning, and behind is the choir for the music.

The high altar is embellished with seven wax candles, and the cross is placed before the middlemost taper, somewhat bigger than the candles, but when his holiness says mass, the number of candles is doubled.

There can remain no manner of doubt but many of our sensible readers will look upon most of these ceremonies as trifling and insignificant, and possibly they are so; but it should be considered, that it is no easy matter to make a whole body of people forget their ancient customs, and turn in an instant to a new way of thinking. It is much to be lamented, that a great part of the exteriors of religion depends upon exercises; which induced some wits in the

last century but one, with no bad intention, to say, they often promised us great things, but would not let us have any." There is a secret pleasure in attending to the exterior parts of religion, connected with the interior, which none but those who are really pious, can ever have any relish for. This species of corruption in the human heart, gave rise to the building and decorating the most famous temples; that the senses might be captivated, while the cultivation of the faculties was neglected.

Of the ceremonics of the mass.

We shall now proceed to give a particular explication of the ceremonies observed in the sacrifice of the mass, which the catholics look upon as the most acceptable of all adoration, and the most effectual of all prayers. On Sundays, before high mass, the holy water is consecrated, after which there is a procession. The faithful are to be present at mass, with a conscience void of offence; and on entering the church, they are to sprinkle themselves with holy water, as a sign of the necessity of internal purity. The whole congregation, with the priest before them carrying the cross, walk round the church and places adjacent to it, singing hymns and

litanies.

While the priest goes up to the altar, the people are to lift up their hearts to God, considering this ceremony, as observed in imitation of Christ's retreat to the garden with his disciples, just before his agony began. When the priest comes up to the altar, he bows before it, and with his back to the people, repeats a propitiatory prayer, in which the people ought to join with him; and this is done in memory of our Lord praying with his disciples in the garden. The priest then kisses the altar, to represent the traitor Judas betraying Christ with a kiss. Having perfumed the altar, he begins the service by singing what the Roman catholics call the Introit, or entrance, which varies every day according to the festival or mystery which is to be celebrated. Immediately after the Introit, the priest says Kyrie eleison, which is a Greek word, and signifies, Lord have mercy upon us. It is addressed three times to each of the persons in the everblessed trinity, to shew how much we stand in need of God's goodness and mercy, without which we should inevitably perish for our many sins.

Then the priest kisses the altar, while the people sing the gloria excelsis, or glory to God; and when he turns, he says, Dominus vobiscum, that is, the Lord be with you, and the people return his salute, by saying, "and with my spirit." This

salutation

salutation is repeated several times during the time of mass, to point out the mutual harmony that ought always to be found between the priest and the people. The priest who officiates, turns to the collect, which is so called, because it is a prayer, containing a summary of all that the church begs of God in the office of the day. The gradual is sung after the epistle is read, and it is called the gradual, because in the ancient church, the people sung it as they went up into the gallery, in the same manner as the Jews had their psalms of degrees, when they went up into the temple. To this they add the Hallelujah, except in lent, when a verse out of one of the penitential psalms is sung in the place of it; which psalms are sung in a low and mournful tone, this being a season of humiliation for sin. In the mean while, the deacon presents the incense to the priest, who blesses it, saying over it, "may God bless thee, to whose honour thou shalt be burnt." Then the priest, turning his face to the altar, kneels down, or bows in a lowly manner, and repeats a prayer, the people kneeling and looking towards the ground. The gospel is carried from the right side of the altar to the left, as an emblem of the gospel being preached to the gentiles after the resurrection of Christ. After the gospel is read, the priest perfumes and kisses it, saying to the people, "Behold the sacred law, I believe it with my heart, and confess it with my mouth." The priest adds, May our sins be blotted out by the words of the gospel." Then follows the sermon, and after it the creed is sung by the whole congregation, when the priest turns once more to them and salutes them.

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The offertory follows next, which consists in the priest's offering up the host, pointing out the introduction to Christ's humiliation, and then he elevates the chalice after the manner of the Jews when they offered an oblation; and then setting it down on the altar, covers it. Both the bread and wine are blessed by the priest. He afterwards blesses the incense, and perfumes the bread and wine, praying that the sweet smell of this sacrifice may be more acceptable to God than the smoke of victims offered to him under the law. In the next place the altar is perfumed; and lastly, the priest washes his fingers, among other things is done, in order to point out that Pilate washed his hands, and then declared our Lord to be innocent.

which

As soon as the priest has washed his hands, he makes a profound bow to the middle of the altar, and addressing himself to the sacred and ever blessed Trinity, makes a second oblation of the bread and wine. He then turns to the people, and exhorts them to pray to God, that the sacrifice which is go

No. 10.

ing to be offered, may be acceptable in his sight; to which the people bow consent, and then the priest prays in a low tone of vioce, only that at the end, he says aloud, per omnia sæcula, that is," for ever and ever;" after which he exhorts the people to lift up their hearts, as the hour of consecration is at hand. The words the priest is now to utter, are believed to be the most awful that can be spoken by man. They are to bring down the Lord God of heaven and earth upon the altar; and the people answer, that they are in a proper disposition for the solemnity. The priest then addresses himself to God the Father in a short prayer, which is called the preface, and is followed by the words, "holy, holy holy is the Lord," sung by the people.

What follows the preface is called the canon, which begins thus, Te igitur, &c. "We therefore humbly beseech thee, O most merciful father." The priest after this, covers the host and chalice with his hands, a custom observed formerly both by the Jewish and Heathen priests, who always laid their hands upon the victim, before it was offered up. The priest makes the sign of the cross upon the host and chalice, and pronounces the words whereby Christ instituted and ordained the sacrament of the eucharist.

After the priest has consecrated the chalice, by. pronouncing the words of our Saviour, "This is the cup of my blood, &c." he lifts it up that the people may adore it, and, by their prayers, beg of God, the good effects of that sacrifice they are then offering. He then raises his voice, and smiteing his breast, begs God's blessing on the congregation, and on himself, through the mediation of such saints as he mentions. He likewise implores the DivineMajesty, to grant both him and them a place in his kingdom, as Jesus Christ did grant to the penitent thief on the cross. Having repeated the Lord's. prayer, the priest says a private one, to procure the favour of God, by the intercession of the blessed Virgin and the saints, and when he has done, he breaks the sacred host, and puts part of it into the chalice.

This being done, the priest and people sing in concert, the Agnus Dei, &c. three times over, and each time the priest smites his breast, and then says a private prayer for the peace of the church. When that prayer is over, he kisses the altar and the instrument of peace, which is presented to him by the deacon. The deacon receives it from him again, and then it is sent round to all the congregation, with these words said to each particular person, "Peace be with you."

While the peace is kissing, the priest prepares 3. M himself

himself for the communion, by two sacred prayers; -and then in a low voice he says, "I will eat of the celestial bread;" and smiting his breast, adds these words; "I am not worthy that thou shouldst enter my house, &c." which are repeated three times. He then partakes of the wafer, and uncovering the chalice, says, "What shall I give unto the Lord, for all the good things which he hath done unto me? I will take the cup of salvation, &c." He makes the sign of the cross with the chalice, saying, "May the blood of our Lord Jesus Christ, keep my soul, &c." When the priest has received the communion, he administers it to the people; after which, they sing an anthem. After this, the priest putting wine into the chalice, in order to take what is called the ablution, repeats a short prayer, in which he begs of God, that this communion which to the outward senses appears a temporal remedy, may prove to the hearts of the faithful, the means to obtain a blessed eternity. Afterwards he causes wine and water to be poured out for the second ablution, and accompanies this action with another short prayer, and then salutes the congregation.

The priest then sings the post communion, in which he is accompanied by the people; and in this action he salutes the congregation, as an emblematical representation of our saviour's saluting his mother and his disciples after his resurrection.

The congregation is then dismissed with these words, Ita missa est; that is, "depart, the mass is finished." To which the people answer, God be thanked." Lastly, the people receive the benediction from the priest who officiates, or from the bishop if he is present, which is seldom the case, unless it happens in a cathedral church. What is here recited is the common form of mass in all popish churches and chapels or what may be properly called the common public divine service of the church of Rome. But there are other masses, of which we shall give an account in the most regular order, and these are such as are only performed on the most solemn occasions, as will appear hereafter.

Of Episcopal Mass, Solemn Mass, &c.

When there is to be a solemn mass and a bishop is to officiate, he is attended to the church by the canons and all the other officers, who wait upon him in state and grandeur at his palace; but if the palace happens to be at a great distance from the church, then the canons meet his lordship in solemn procession, as soon as he comes within sight. When he

comes near the church, the bells are set a ringing, to give notice to the people of his coming, and the moment he sets his foot within the church door, the organ begins to play. The master of the ceremonies gives the sprinkler to the chief canon, who presents it to the bishop, and his lordship sprinkles himself, and then the canons with it, in the name of the ever-blessed Trinity, and then goes and says a prayer before the altar, on which stands a desk prepared for receiving the holy sacrament. He does the same at the high altar, and then retires to the vestry, in order to put on such robes as are used by those of his rank, when they say mass, and which is done in the following manner:

The sub-deacon goes to a little closet contiguous to the altar, and takes from thence the episcopal sandals and stockings, which he elevates and presents to the bishop. Then he kneels down, and pulls off his lordship's shoes and stockings, who, during this part of the ceremony, is surrounded by seven or eight church officers, all kneeling in the most humble posture. The bishop then washes his hands, and two assistant deacons puts on his sacred robes. The chief deacon having saluted the bishop, kisses the crucifix, and puts it round the prelate's neck, sets the mitre on his head, and presents him with the pastoral ring, and the sacred glove, each of which he marks with the sign of the cross, and kisses it.

The bishop being thus dressed in his robes, his clergy range themselves about him in order, and two deacons place themselves on each side of him, attended by another deacon and a sub-deacon. Then the incense-bearer appears with his censer, and the bishop blesses the incense. After this the bishop kisses the cross upon the high altar, and then walks in procession to the altar where he is to celebrate mass. The incense-bearer walks before him followed by a priest with the cross, who is attended by two of the officers belonging to the church, carrying lighted tapers in their hands. These are followed by the whole body of the clergy, and the sub-deacon who is to sing the epistle, carries before his breast the book of the new testament shut, in which is the bishop's maniple. A deacon and priest march before the bishop, and his lordship, as a token of humility, leans on two deacons assistants, holding his pastoral staff in his left hand, while his right hand is a little elevated, in order to bestow his blessing upon all such as desire it.

The bishop being now arrived at the altar, salutes his clergy with a low bow, and delivers his shepherd's crook to the sub-deacon, while one of the deacons takes off his mitre. Then the bishop, with his clergy, makes a profound bow to the cross, after