"(k) At the consecration, the deacon and sub-deacon, standing respectively at his right and left, will reverently genuflect when the priest genuflects, and bend themselves low during the communion of the celebrant.
"(l) At the Gloria in Excelsis, the celebrant—in the midst of the altar, with the deacon behind him on his own step, and the sub-deacon on his step, again behind the deacon—intones the first sentence. When the choir take up the words, 'And in earth peace,' the deacon and sub-deacon ascend to the altar footpace, respectively to the right and left of the priest.
"(m) After the Gloria in Excelsis, one, two, or three of the collects at the end of the communion service may be said—according to the number of the actual collects of the day—as a post-communion.
"(n) In giving the 'pax' and blessing, the celebrant should turn toward the people, being careful not to stand before the blessed sacrament, and, stretching out his arms during the first part of it—from the opening words to 'His Son Jesus Christ our Lord'—will kiss the pax which is presented to him by the deacon; and then, placing his left hand open on his breast, will raise his right hand and bless the people with the sacred sign of the cross.
"(o) The deacon and sub-deacon will immediately serve wine and water for the ablutions, and having rearranged the sacred vessels and their coverings, will place them on the credence, together with the pax and the service-book.
Such is the external rite recommended and practised as far as possible by the ritualists in what they do not hesitate to call the celebration of Mass. That it is conformed, as far as can be, to the Liturgy of the Catholic Church will be evident at first sight to any one acquainted with the Missal. The ceremonies and many of the integral parts are adopted without change from the Western rite, and not from the Eastern, which Dr. Dix thinks more pure. The vestments may be of the Greek pattern, but this is not a material matter. The priest, having placed the chalice on the altar, steps back to the foot of the altar, and begins, according to the Catholic order, by making the sign of the cross, and saying the Psalm, "Judica me Deus." The epistle and gospel are read precisely as we read them; then the creed is said, "junctis manibus," in the middle of the altar, facing the cross. It is also said with the same reverences as our service prescribes, and ends with the sign of the cross. The offering of the bread is made in a Latin form, said to be taken from the Salisbury Missal. The oblation is made in the honor of the Holy Trinity and the Blessed Mary, for the salvation of the living and the rest of the faithful departed. At the offering of the chalice, the priest is directed to say the identical prayer used in our Liturgy. Then follows the washing of the hands, with the recitation of Psalm xxv., "Lavabo manus meas," as in the Catholic rite; and the extracts in Latin from our Missal are directed to be "written out, printed, or illuminated, and then framed and placed against the super-altar as altar cards." At the consecration, the priest reverently genuflects to worship Jesus Christ truly present, after which he is recommended to use privately the exact words of our canon in Latin. It seems that they coincide with the Sarum Canon, and that some years ago Bishop Wilson had the good thought to suggest their use. The remainder of the service will speak for itself; and we think any Episcopalian will find himself strangely puzzled should he undertake to follow with the rubrics of his Book of Common Prayer. He would, it seems to us, be as much at home in a Catholic church. The directions for a "high celebration" are all taken from our rubrics for a solemn Mass, with deacon and sub-deacon, and are conformed to them as much as possible. The saddest reflection which strikes us, is the thought that those who go through with such real and meaning ceremonies have no priestly character, and therefore no power to consecrate Christ's Body and Blood. Such is not only the verdict of the Catholic Church in regard to Anglican orders, but the opinion of every Eastern church which has retained the traditions of the apostolic succession. It is a fearful responsibility for any man to take, to make himself a priest on his own private judgment; for, after all, if the Catholic Church is good for rites and doctrines, she is good for everything.
So far the external observance of the ritualists is in favor of the sacrifice of the Mass, and the real presence of our Lord in the blessed Eucharist. We shall find that they do not hesitate to teach the doctrine which their ritual symbolizes, according to the principles of Dr. Dix. which exact that "ritual must teach truth, pure and unadulterated truth." We have before us several books which are recommended, and, as far as we have been able to learn, in constant use. The books for devotion before hearing Mass and receiving Holy Communion, such as The Altar Book, The Little Sacrament Book, The Supper of the Lord, contain the plainest expressions of belief in the real and true corporeal presence of Jesus Christ in the sacrament. We could quote many pages, but we shall only give a few passages from The Churchman's Guide to Faith and Piety, a work which is quite comprehensive, and is published with directions for all devotions, both in and out of the church. It bears a dedication, by permission, to the Rt. Rev. H. Potter, D.D., LL.D., D.C.L., the Bishop of New York, thus receiving the sanction of the highest Episcopalian authority. The "Instruction on the Holy Eucharist" contains very plainly the doctrine of the Mass: "In this sacrament he (Jesus Christ) has bequeathed to us his Body and Blood under the forms of bread and wine, not only to be received by us for the food and nourishment of our souls, but as a means whereby the same oblation of himself which he offers before the Father in heaven might be offered also by his ministers on earth. They thus commemorate his one atoning sacrifice by a perpetual memorial, representing his death and passion before the Father. … In this sacrifice Christ himself is the real offerer, though he acts through his priests, whom he appointed as his representatives when he commanded his apostles, saying, 'Do this in remembrance of me.' … When, therefore, the priests of his church, in his name and according to his commands, rehearse the words of institution in the prayer of consecration, God the Holy Ghost comes down upon the creatures of bread and wine, and they become the Body and Blood of Christ. The priest offers, therefore, on God's altar a sacrifice commemorative of that perfect and sufficient sacrifice once offered on the cross, and at the same time Jesus Christ presents it before the Father, pleading his wounds, and the merits of his passion for the pardon and salvation of his people." During the communion many beautiful devotions are given, all of which speak fervently of Christ's real presence, and the Catholic hymn, "Ave Verum Corpus," is translated for use at that great moment:
"Hail! Christ's body, true and real, of the Virgin Mary born, Truly suffering, truly offered on the hill of scorn. Hail! for man's salvation pierced, gaping wounds and riven side, Whence outflowed with love unstinting, Blood and Water, mingled tide; Now upon that body feed we, now of that sweet fountain drink, Lest, when death relentless seize us, 'neath the Judge's search we sink."
The beautiful hymn of St. Thomas, "Adoro Te devotè," is added:
"Devoutly I adore thee, Deity unseen, Why thy glory hidest 'neath these shadows mean? Taste and touch and vision in thee are deceived, But the hearing only, well may be believed."