tomb, somewhat towards the side of the epistle, so that he looks to the cross held by the sub-deacon; on the left is his deacon, and near him other two acolytes presenting the censer and vase of blessed water. Meanwhile, Free me, O Lord, is sung; and towards the end, the celebrant places incense on the censer, blessing it after the usual manner, the deacon presenting the box. And having finished, Lord have mercy, he begins in an intelligible voice, Our Father; and secretly going on with the other things, he takes the sprinkler from the hand of the deacon, and having made a reverence to the altar, the same deacon attending at his right hand, and holding the anterior fringes of the pluviale, going round the tomb, he sprinkles it with the blessed water, thrice on the right side, and thrice on the left. When he passes before the cross, he bows profoundly, and the deacon kneels; afterwards, from the hand of the same deacon, he takes the censer, and in the same way in which he sprinkled he incenses. And returning to the former place, the deacon holding the book, he says with folded hands,-

1 If the reader has exercised some of the patience required in the translator, and actually perused the foregoing chapter of rites, he has probably felt bewildered by the multiplicity of directions of all sorts. We doubt if the directions for drill for the use of her Majesty's army, are so minute and complicated as these directions for the right Romish observance of an institution which, as it came from Christ, was "The Lord's Supper."

We have felt it somewhat difficult to gather up and classify the statistics of these directions, from some of them being contingent, and others absolute, some for masses for the living, and others for the dead; yet we have tried, and the following are the results:

Directions for spreading and folding hands

Crossings of person, book, &c.

65

58

Besides directions about the proper use of the thumbs to form a cross; about the use of the thumb and forefinger in taking the host; of the proper use of the midfinger; of the way of taking hold of the chalice; of uncovering and covering the chalice; of uncovering and covering the host; of lifting up and laying down the chalice and host; of the turning of the head without turning the body; of the place and postures of the deacon and sub-deacon, acolytes, attendants, &c. &c.

Of the time to be spent in celebrating a mass, and observing all these and many more directions to be found in the Ordinary and Canon of the mass, we find the longest time allowed, is the space of an hour; the medium time, half an hour; but that many contrive to finish a mass in a quarter of an hour, is evident from the following fulmination against those that take less:

66 Any priest who finishes a mass in a less space than a quarter of an hour, cannot be excused from mortal sin; seeing, in so short a space, he cannot celebrate it without great corruption of words and ceremonies, or, at least, without great indecency."-Alph. Liguori, as quoted by Romsée in "Praxis celebrandi Missam," vol. i., p. 70.

DEFECTS OCCURRING IN THE CELEBRATION OF MASS.'

LET the priest about to celebrate mass, give all diligence lest any of the requisites to the sacrament or the eucharist be wanting. Now a defect may arise either in the materials to be consecrated, or in the form employed, or on the part of the minister, for whichsoever of these is wanting, whether the proper elements, the form, with the intention, and the priestly order in the person officiating, the sacrament is not perfected (non conficitur). If these things be present, whatever other defects may exist, the reality of the sacrament is there. But there are other defects which occur in the celebration of

the mass, although they may not prevent the reality of the sacrament, yet may be attended with sin or scandal.

II.-Defects in the Materials.

Defect on the part of the elements may arise, if any of those things are wanting which are requisite. For it is requisite that the bread be wheaten, and the wine of the vine; and that the material to be consecrated should, in the act of consecration, be before the priest.

III.-Defect in the Bread.2

If the bread be not wheaten, or if

1 On this singular chapter, we find all our Roman commentators on the mass observe a silence indicative of no small discretion. It was probably framed by the schoolmen of the middle ages who knew little of geography beyond southern Europe; yet, though containing the most palpable blunders in geography sufficient to refute all pretensions either to Catholicity or Infallibility, Rome, true to he maxim "to retract nothing," has continued this self-refutation in the front of her Reformed Missal.

The bread must be wheaten, or no sacrament. But wheat is only the grain of the temperate zones, and is found neither at the equator, nor towards the poles. Rice is the bread grain of Bengal. Oats or rye of the north of Europe. In Scotland, wheat was hardly known much before the Reformation.-(See Encyc. Brit., art. Agric.) The curious thing is--that wheat was not at all likely to be the bread used even by our Lord and his disciples. It is quite as likely that it was barley bread or millet, or some other of the breads in common use-in the passover-as the Mosaic law did not require any other kind of bread than what was in use in the several localities. Common sense says, that that is the best

wheaten mixed with grain of another kind, in such quantity as not to remain wheaten bread, or if it be otherwise corrupted, the sacrament is not completed (non conficitur).

2. If the bread be made of rosewater, or of any other distilled water, it is doubtful whether it is completed.1

3. If it shall begin to be corrupted, but is not yet corrupted, in like manner, if it is not unleavened bread, according to the custom of the Latin Church, it is completed, but the officiating person has grievously sinned (graviter peccat).

4. If the celebrant, before consecration, observe the host to be corrupt, or not to be of wheaten grain, removing that host, let him place another in its room; and having made oblation, at least in his mind, let him go on from the place where he left off.

5. If he shall observe it after consecration, even after the taking of that host, placing another in its room, let him make oblation as above, and begin from the consecration, namely, from the words, Who, the day before he suffered; and let him take that first, if he has not taken it, after the taking of the body and blood, or let others deliver it to him to be taken, or otherwise reverently preserved. But

if he had taken it, nevertheless let him take that which he has consecrated, because the precept concerning the perfection of the sacraments is of greater weight than that which is taken from fasting.

6. But if this happen after the taking of the blood, new bread ought again to be supplied, and wine with water; and oblation being first made as above, let the priest consecrate it, beginning with the words, Who the day before, and immediately he takes both and goes on with the mass, lest the sacrament remain imperfect, and that due order may be observed.

7. If the consecrated host disappear, either from some accident, as wind or miracle, or is taken away by some animal, and is not to be found, then another is to be consecrated, beginning from that place, Who, on the day before he suffered,-oblation being first made as above.

IV.-Defect in the Wine.

1. If the wine has become utterly soured or wholly putrid, or be made of sour or unripe grapes, or mixed with so much of water that the wine is corrupted, the sacrament is not completed (non conficitur.) 4

bread of every region which its climate brings to perfection; and in ancient times, many of the nations and localities of Europe and Asia visited by the apostles, had too little commerce with other regions to have obtained wheaten bread, even had it been enjoined.

1 What a strange declaration from an infallible church! Doubtful, whether they worship a bit of bread or Christ. It recalls the title of one of Hume's Essays, "Sceptical Solution of Sceptical Doubts," with the important difference, that it is the utterance of quasi-infallibility, and not of a philosophy that gloried in unsettling everything, and establishing nothing.

2 That our Lord used unleavened bread is probable, because such was used exclusively at the time of the passover; but this was an accidental circumstance. Neither Christ nor his apostles enjoined it; and if we are to use it because the Jews did so at their passover, then for the same reason we should introduce also "the bitter herbs."

3 Christ's body the sport of every accident! Does not this recall Elijah's language to Baal's worshippers, after they had called in vain on their god ?-1 Kings xviii. 27.

The vine, like wheat, is confined to narrow geographical limits, unknown in

3. If the celebrant before the consecration of the blood, although after the consecration of the body, observe that either the wine or water, or both, are not in the cup, he ought immediately to place the wine with the water, and having made oblation as above, to consecrate, beginning from those words, In like manner.

4. If, after the words of consecration, he observe that the wine had not been placed, but water, putting aside the water in some vessel, let him again place wine with water in the chalice, and let him consecrate, resuming from the foresaid words, In like manner, &c.

5. If he observe this after taking the body, or the same of the water, let him place another host again to be consecrated, and wine with water, in the cha

lice, offer and consecrate, and take both, although he be not fasting. Or if the mass is celebrated in a public place, where many may be present, to shun scandal he may place wine with water, and having made oblation as above, take it immediately, and go on with the rest of the mass.

6. If any one perceive, before consecration or after consecration, that the whole wine is become acid or otherwise corrupted, the same thing is to be observed as above, as if he apprehended wine had not been placed in the cup, but only water.

7. But if the celebrant observe before consecration of the chalice, that water had not been put to it, let him immediately add it, and pronounce the words of consecration. If he observe it after the consecration of the chalice, let him by no means add it, because it is no necessary part of the sacrament.

8. If the elements which ought to be placed on the altar, because of the defect of the bread and wine, cannot on any account be had,-if this occur before the consecration of the body, the priest

India, unknown in the north of Europe, unknown over all America-South and North, so that in the beginning of the Spanish conquest the question, Humboldt tells us, was agitated, whether palm-wine, the native wine of South America, could be used. On the matter being referred to Rome, the question was decided against palm-wine, and in accordance with this rubric; which would involve, were Rome infallible, that the apostles and their successors carried the gospel only into wine countries, or carried always a supply with them, both of the proper grain and proper wine, as part of their travelling scrip. How strikingly Rome has herein betrayed her provincialism, while asserting catholic pretensions !—Urbis non orbis,—ignorant of the world she aspires to rule over, and having no mission from him that made it and said, "Go and preach the gospel to every creature," &c.-See Humboldt's Trav., vol. v., p. 356.

1 In remote districts of country, and especially in non-wine-producing countries, how often must this have occurred, not only from the easiness of the priest, but from unavoidable circumstances throughout the middle ages, and even in modern times! The use of rose-water was probably some foppery that had arisen. Would that all such had been so put down as they arose !-the mass of Rome had not been such a conglomeration of curiosities.

2 This is a confession that the mingling of water with the wine is no part of the original institute. This addition was made under church development, to represent our Lord's being pierced in the side by the soldier's spear, when blood and water flowed thence.