Introductory Chapters

begin the fast four days before the first Sunday of Lent. We find the practice confirmed by two Councils, held in that century. 1 But, out of respect for the form of divine service drawn up by St. Gregory, the Church does not make any important change in the Office of these four days. Up to the Vespers of Saturday, when alone she begins the lenten rite, she observes the rubrics prescribed for Quinquagesima week.

Peter of Blois, who lived in the twelfth century, tells us what was the practice in his days. He says : ' All religious begin the fast of Lent at Septuagesima ; the Greeks, at Sexagesima ; the clergy, at Quinquagesima ; and the rest of Christians, who form the Church militant on earth, begin their Lent on the Wednesday following Quinquagesima.' 2 The secular clergy, as we learn from these words, were bound to begin the lenten fast somewhat before the laity ; though it was only by two days — that is, on Monday, as we gather from the Life of St. Ulric, bishop of Augsburg, written in the tenth century. The Council of Clermont, in 1095, at which Pope Urban II. presided, has a decree sanctioning the obligation of the clergy to begin abstinence from flesh -meat at Quinquagesima. This Sunday was called, indeed, Dominica carnis 1 Meaux and Soissons. 2 Sermon xiii.

1—2 privii, and camis privium sacerdotum, ths,t is, priests' carnival Sunday ; but the term is to be understood in the sense of the announcement being made, on that Sunday, of the abstinence having to begin on the following day. We shall find, further on, that a like usage was observed in the Greek Church on the three Sundays preceding Lent. This law, which obliged the clergy to these two additional days of abstinence, was in force in the thirteenth century, as we learn from a Council held at Angers, which threatens with suspension all priests who neglect to begin Lent on the Monday of Quinquagesima week.

This usage, however, soon became obsolete ; and in the fifteenth century, the secular clergy, and even the monks themselves, began the lenten fast, like the rest of the faithful, on Ash Wednesday.

There can be no doubt that the original motive for this anticipation — which, after several modifications, was limited to the four days immediately preceding Lent — was to remove from the Greeks the pretext of taking scandal at the Latins, who did not fast fully forty days. Ratramnus, in his Controversy with the Greeks, clearly implies it. But the Latin Church did not think it necessary to carry her condescension farther, by imitating the Greek ante-lenten usages, which originated, as we have already said, in the eastern custom of not fasting on Saturdays. 1

1 The Gallican liturgy had retained several usages of the oriental Churches, to which it owed, in part, its origin : hence, it was not without some difficulty that the custom of fasting and abstaining on Saturdays was introduced into Gaul. Until such time as the Churches of that country had adopted the Eoman custom, in that point of discipline, they were necessitated to anticipate the fast of Lent. The first Council of Orleans, held in the early part of the sixth century, enjoins the faithful to observe, before Easter, Quadragesima (as the Latins call Lent), and not Quinquagesima, ' in order,' says the

THE HISTORY OF SEPTUAGESIMA

Thus it was that the Roman Church, by this anticipation of Lent by four days, gave the exact number of forty days to the holy season, which she had instituted in imitation of the forty days spent by our Saviour in the desert. Whilst faithful to her ancient practice of looking on the Saturday as a day appropriate for penitential exercises, she gladly borrowed from the Greek Church the custom of preparing for Lent, by giving to the liturgy of the three preceding weeks a tone of holy mournfulness. Even as early as the beginning of the ninth century, as we learn from Amalarius, the Alleluia and Gloria in excelsis were suspended in the Septuagesima Offices, The monks conformed to the custom, although the Rule of St. Benedict prescribed otherwise. Finally, in the second half of the eleventh century, Pope Alexander II. enacted that the total suspension of the Alleluia should be everywhere observed, beginning with the Vespers of the Saturday preceding Septuagesima Sunday.

Council, ' that unity of custom may be maintained.' Towards the close of the same century, the fourth Council held in the same city, repeats the same prohibition, and explains the intentions of making such an enactment, by ordering thas the Saturdays during Lent should be observed as days of fasting. Previously to this, that is, in the years 511 and 541, the first and second Councils of Orange had combated the same abuse, by also withdrawing from the faithful the obligation of commencing the fast at Quinquagesima. The introduction of the Roman liturgy into France, which was brought about by the zeal of Pepin and Charlemagne, finally established in that country the custom of keeping the Saturday as a day of penance ; and as we have just seen, the beginning Lent on Quinquagesima was not observed excepting by the clergy. In the thirteenth century, the only Church in the patriarchate of the west, which began Lent earlier than the Church of Rome, was that of Poland : its Lent opened on the Monday of Septuagesima, which was owing to the rites of the Greek Church being so much used in Poland. The custom was abolished, even for that country, by Pope Innocent IV. in the year 1248.

This Pope was but renewing a rule already sanctioned, in that same century, by Pope Leo IX., and inserted in the body of Canon Law. 1

Thus was the present important period of the liturgical year, after various changes, established in the cycle of the Church. It has been there upwards of a thousand years. Its name, Septuagesima (seventy), expresses, as we have already remarked, a numerical relation to Quadragesima (the forty days) ; although, in reality, there are not .seventy but only sixty-three days from Septuagesima Sunday to Easter. We will speak of the mystery of the name in the following chapter. The first Sunday of Lent being called Quadragesima (forty), each of the three previous Sundays has a name expressive of an additional ten ; the nearest to Lent, Quinquagesima (fifty) ; the middle one, Sexagesima (sixty) ; the third, Septuagesima (seventy).

As the season of Septuagesima depends upon the time of the Easter celebration, it comes sooner or later according to the changes of that great feast. January 18 and February 22 are called the * Septuagesima keys,' because the Sunday, which is called Septuagesima, cannot be earlier in the year than the first, nor later than the second, of these two days.

CHAPTEK THE SECOND

THE MYSTERY OF SEPTUAGESIMA

The season upon which we are now entering is expressive of several profound mysteries. But these mysteries belong not only to the three weeks which are preparatory to Lent : they continue throughout the whole period of time which separates us from the great feast of Easter.

1 Cap. Hi duo. De consec. Dist. 1.

THE MYSTERY OF SEPTUAGESIMA

The number seven is the basis of all these mysteries. We have already seen how the holy Church came to introduce the season of Septuagesima into her calendar. Let us now meditate on the doctrine hidden under the symbols of her liturgy. And first, let us listen to St. Augustine, who thus gives us the clue to the whole of our season's mysteries. ' There are two times,' says the holy Doctor: * one which is now, and is spent in the temptations and tribulations of this life ; the other which shall be then, and shall be spent in eternal security and joy. In figure of these, we celebrate two periods : the time before Easter, and the time after Easter. That which is before Easter signifies the sorrow of this present life ; that which is after Easter, the blessedness of our future state. . . . Hence it is that we spend the first in fasting and prayer ; and in the second we give up our fasting, and give ourselves to praise.' 1

The Church, the interpreter of the sacred Scriptures, often speaks to us of two places, which correspond with these two times of St. Augustine. These two places are Babylon and Jerusalem. Babylon is the image of this world of sin, in the midst whereof the Christian has to spend his years of probation ; Jerusalem is the heavenly country, where he is to repose after all his trials. The people of Israel, whose whole history is but one great type of the human race, was banished from Jerusalem and kept in bondage in Babylon.

Now, this captivity, which kept the Israelites exiles from Sion, lasted seventy years ; and it is to express this mystery, as Alcuin, Amalarius, Ivo of Chartres, and all the great liturgists tell us, that the Church fixed the number of seventy for the days of expiation. It is true, there are but sixty-three days between Septuagesima and Easter ; but the

1 Enarrations ; Ps. cxlviii.

Church, according to the style so continually used in the sacred Scriptures, uses the round number instead of the literal and precise one.

The duration of the world itself, according to the ancient Christian tradition, is divided into seven ages. The human race must pass through seven ages before the dawning of the day of eternal life. The first age included the time from the creation of Adam to Noah ; the second begins with Noah and the renovation of the earth by the deluge, and ends with the vocation of Abraham; the third opens with this first formation of God's chosen people, and continues as far as Moses, through whom God gave the Law ; the fourth consists of the period between Moses and David, in whom the house of Juda received the kingly power ; the fifth is formed of the years which passed between David's reign and the captivity of Babylon, inclusively ; the sixth dates from the return of the Jews to Jerusalem, and takes us on as far as the birth of our Saviour. Then, finally, comes the seventh age ; it starts with the rising of this merciful Redeemer, the Sun of justice, and is to continue till the dread coming of the Judge of the living and the dead. These are the seven great divisions of time ; after which, eternity.

In order to console us in the midst of the combats, which so thickly beset our path, the Church, like a beacon shining amidst the darkness of this our earthly abode, shows us another seven, which is to succeed the one we are now preparing to pass through. After the Septuagesima of mourning, we shall have the bright Easter with its seven weeks of gladness, foreshadowing the happiness and bliss of heaven. After having fasted with our Jesus, and suffered with Him, the day will come when we shall rise together with Him, and our hearts shall follow Him to the highest heavens; and then after a brief

THE MYSTERY OF SEPTUAGESIMA interval, we shall feel the Holy Ghost descending upon us, with His seven Gifts. The celebration of all these wondrous joys will take us seven weeks, as the great liturgists observe in their interpretation of the rites of the Church. The seven joyous weeks from Easter to Pentecost will not be too long for the future glad mysteries, which, after all, will be but figures of a still gladder future, the future of eternity.

Having heard these sweet whisperings of hope, let us now bravely face the realities brought before us by our dear mother the Church. We are sojourners upon this earth ; we are exiles and captives in Babylon, that city which plots our ruin. If we love our country, if we long to return to it, we must be proof against the lying allurements of this strange land, and refuse the cup she proffers us, and with which she maddens so many of our fellow captives. She invites us to join in her feasts an# her songs ; but we must unstring our harps, and hang them on the willows that grow on her river's bank, till the signal be given for our return to Jerusalem. 1 She will ask us to sing to her the melodies of our dear Sion : but how shall we, who are so far from home, have heart to * sing the song of the Lord in a strange land '? 2 No, there must be no sign that we are content to be in bondage, or we shall deserve to be slaves for ever.

These are the sentiments wherewith the Church would inspire us during the penitential season which we are now beginning. She wishes us to reflect on the dangers that beset us ; dangers which arise from ourselves and from creatures. During the rest of the year she loves to hear us chant the song of heaven, the sweet Alleluia; but now, she bids us close our lips to this word of joy, because we are in Babylon. We are pilgrims absent from 1 Ps. cxxv. 2 Ps. cxxxvi. our Lord ' i 1 let us keep our glad hymn for the day of His return. We are sinners, and have but too often held fellowship with the world of God's enemies ; let us become purified by repentance, for it is written that ' praise is unseemly in the mouth of a sinner.' 2

The leading feature, then, of Septuagesima, is the total suspension of the Alleluia, which is not to be again heard upon the earth until the arrival of that happy day, when, having suffered death with our Jesus, and having been buried together with Him, we shall rise again with Him to a new life. 3

The sweet hymn of the angels, Gloria in excelsis Deo, which we have sung every Sunday since the birth of our Saviour in Bethlehem, is also taken from us; it is only on the feasts of the saints which may be kept during the week that we shall be allowed to repeat it. The night Office of the Sunday is to lose also, from now till Easter, its magnificent Ambrosian hymn, the Te Deum ; and at the end of the holy Sacrifice, the deacon will no longer dismiss the faithful with his solemn Ite, Missa est, but will simply invite them to continue their prayers in silence, and bless the Lord, the God of mercy, who bears with us, notwithstanding all our sins.

After the Gradual of the Mass, instead of the thrice repeated Alleluia, which prepared our hearts to listen to the voice of God in the holy Gospel, we shall hear but a mournful and protracted chant, called, on that account, the Tract.

That the eye, too, may teach us that the season we are entering on is one of mourning, the Church will vest her ministers (both on Sundays and on the days during the week which are not feasts of saints) in the sombre purple. Until Ash Wednesday, however, she permits the deacon to tvear his dalmatic, and the subdeacon his tunic ; but from

1 2 Cor. v. 6. 2 Ecclus. xv. 9. 3 Col. ii. 12. that day forward, they must lay aside these vestments of joy, for Lent will then have begun, and our holy mother will inspire us with the deep spirit of penance, by suppressing everything of that glad pomp, which she loves, at other seasons, to bring into the sanctuary of her God.

CHAPTEE THE THIED

PRACTICE DURING SEPTU AGE SIM A

The joys of Christmastide seem to have fled far from us. The forty days of gladness brought us by the birth of our Emmanuel are gone. The atmosphere of holy Church has grown overcast, and we are warned that the gloom is- still to thicken. Have we, then, for ever lost Him whom we so anxiously and longingly sighed after during the four slow weeks of our Advent? Has our divine Sun of justice, that rose so brightly in Bethlehem, now stopped His course, and left our guilty earth ?

Not so. The Son of God, the Child of Mary, has not left us. The Word was made Flesh in order that He might dwell among us. A glory far greater than that of His birth, when angels sang their hymns, awaits Him, and we are to share it ,with Him. Only, He must win this new and greater glory by strange, countless sufferings ; He must purchase it by a most cruel and ignominious death : and we, if we would have our share in the triumph of His Resurrection, must follow Him in the way of the cross, all wet with the tears and the .Blood He shed for us.

The grave, maternal voice of the Church will soon be heard, inviting us to the lenten penance ; but she wishes us to prepare for this 4 laborious baptism/ by employing these three weeks in con- sidering the deep wounds caused in our souls by sin. True, the beauty and loveliness of the little Child born to us in Bethlehem, are great beyond measure; but our souls are so needy that they require other lessons than those He gave us of humility and simplicity. Our Jesus is the Victim of the divine justice, and He has now attained the fullness of His age ; the altar, on which He has to be slain, is ready : and since it is for us that He is to be sacrificed, we should at once set ourselves to consider what are the debts we have contracted towards that infinite justice, which is about to punish the innocent One instead of us the guilty.

The mystery of a God becoming Incarnate for the love of His creature, has opened to us the path of the illuminative ivay ; but we have not yet seen the brightest of its light. Let not our hearts be troubled ; the divine wonders we witnessed at Bethlehem are to be surpassed by those that are to grace the day of our Jesus' "triumph : but, that our eye may contemplate these future mysteries, it must be purified by courageously looking into the deep abyss of our own personal miseries. God will grant us His divine light for the discovery; and if we come to know ourselves, to understand the grievousness of original sin, to see the malice of our own sins, and to comprehend, at least in some degree, the infinite mercy of God towards us, we shall be prepared for the holy expiations of Lent, and for the ineffable joys of Easter.

The season, then, of Septuagesima is one of most serious thought. Perhaps we could not better show the sentiments, wherewith the Church would have her children to be filled at this period of her year, than by quoting a few words from the eloquent exhortation, given to his people, at the beginning of Septuagesima, by the celebrated Ivo of Chartres. He spoke thus to the faithful of the eleventh cen- tury i 1 ' "We know," says the apostle, "that every creature groaneth, and travaileth in pain even till now: and not only it, but ourselves, also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body. ,, The creature here spoken of is the soul, that has been regenerated from the corruption of sin unto the likeness of God : she groaneth within herself, at seeing herself made subject to vanity ; she, like one that travaileth, is filled with pain, and is devoured by an anxious longing to be in that country, which is still so far off. It was this travail and pain that the psalmist was suffering, when he exclaimed : " Woe is me, that my sojourning is prolonged!" 3 Nay, that apostle, who was one of the first members of the Church, and had received the holy Spirit, longed to have, in all its reality, that adoption of the sons of God, which he already had in hope ; and he, too, thus exclaimed in his pain : " I desire to be dissolved and to be with Christ. ,, . . . During these days, therefore, we must do what we do at all seasons of the year, only we must do it more earnestly and fervently : we must sigh and weep after our country, from which we were exiled in consequence of having indulged in sinful pleasures ; we must redouble our efforts in order to regain it by compunction and weeping of heart. . . . Let us now shed tears in the way, that we may afterwards be glad in our country. Let us now so run the race of this present life, that we may make sure of " the prize of the supernal vocation." 6 Let us not be like imprudent wayfarers, forgetting our country, and preferring our banishment to our home. Let us not become like those senseless invalids, who feel not their ailments,

1 Twelfth Sermon for Septuagesima. 2 Eom. viii. 22, 23. 3 Ps. cxix. 4 Phil. L 23. 6 Ibid,, iii. 14.

SEPTUAOESIMA and seek no remedy. We despair of a sick man who will not be persuaded that he is in danger. No: let us run to our Lord, the physician of eternal salvation. Let us show Him our wounds, and cry; out to Him with all our earnestness : " Have mercy on me, 0 Lord, for I am weak : heal me, for my bones are troubled." 1 Then will He forgive us our iniquities, heal us of our infirmities, and satisfy our desire with good things.' 2

From all this it is evident that the Christian, who would spend Septuagesima according to the spirit of the Church, must make war upon that false security, that self-satisfaction, which are so common to effeminate and tepid souls, and produce spiritual barrenness. It is well for then*, if these delusions do not insensibly le$d them to the absolute loss of the true Christian spirit. He that thinks himself dispensed from that continual watchfulness, which is so strongly inculcated by our divine Master, 8 is already in the enemy's power., He that feels no need of combat and of struggle in order to persevere and make progress in virtue (unless he have been honoured with a privilege, which is both rare and dangerous), should fear that he is not even on the road to that kingdom of God, which is only to be won by violence. 4 He that forgets the sins which God's mercy has forgiven him, should fear lest he be the victim of a dangerous delusion. 6 Let us, during these days which we are going to devote to the honest unflinching contemplation of our miseries, give glory to our God, and derive from the knowledge of ourselves fresh motives of confidence in Him, who, in spite of all our wretchedness and sin, humbled Himself so low as to become one of us, in order that He might exalt us even to union with Himself.

1 Ps. vi. 3. 2 Ps. cii. 3, 5. 3 St. Mark xiii. 37. 4 St. Matt. xi. 12. 6 Ecclus. v. 5.

CHAPTEE THE FOUETH

MORNING AND NIGHT PRAYERS FOR SEPTUAGESIMA

During the season of Septuagesima, the Christian, on awaking in the morning, should unite himself with the Church, who, at the first dawn of day, begins her Psalms of Lauds with these words of the royal prophet :

Miserere mei Deus, se- Have mercy on me, O God, cundum magnam miseri- according to thy great mercy, cordiam tuam.

He should, after this, profoundly adore that great God, before whom the sinner should tremble, but whom he fears not to offend, as though deserving neither reverence nor love. It is with this deep sentiment of holy fear, that he must perform the first acts of religion, both interior and exterior, wherewith he begins each day of this present season.. The time for morning prayer being come, he may use the following method, which is formed upon the very prayers of the Church :

MORNING PRAYERS

First, praise and adoration of the most holy Trinity :

V. Benedicamus Patrem et Filium, cum Sancto Spiritu:

R. Laudemus et superexaltemus eum in ssecula.

V. Gloria Patri et Filio, et Spiritui Sancto ;

R. Sicut erat in principio, et nunc et semper, et in ssbcula sseculornm. Amen.

V. Let us bless the Father and the Son, and the Holy Ghost.

R. Let us praise him and extol him above all, for ever.

V. Glory be io the Father, and to the Son, and to the Holy Ghost.

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

Then, praise to our Lord and Saviour, Jesus Christ :

V. Adoramus te, Christe, V. We adore thee, 0 Christ, et benedicimus tibi. and we bless thee.

B. Quia per sanctam cm- B. Because by thy holy cross cem tuam redemisti mun- thou hast redeemed the world, dum.

Thirdly, invocation of the Holy Ghost :

Veni, Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende.

Come, O Holy Spirit, fill the hearts of thy faithful, and enkindle within them the fire of thy love.

After these fundamental acts of religion, recite the Lord's Prayer, begging your heavenly Father to be mindful of His infinite mercy and goodness ; to forgive you your trespasses; to come to your assistance in the temptations and dangers which so thickly beset the path of this life ; and finally, to deliver you from evil, by removing from you every remnant of sin, which is the great evil, the evil that offends God, and entails the sovereign evil of man himself.

THE LORD'S PRAYER

Pater noster, qui es in Our Father, who art in ccelis, sanctificetur nomen heaven, hallowed be thy name : tuum : adveniat regnum tu- thy kingdom come : thy will um : fiat voluntas tua sicut be done on earth as it is in in ccelo, et in terra. Panem heaven. Give us this day our nostrum quotidianum da no- daily bread ; and forgive us our bis hodie : et dimitte nobis trespasses, as we forgive them debita nostra, sicut et nos that trespass against us : and dimittimus debitoribus no- lead us not into temptation: stris : et ne nos inducas in but deliver us from evil. Amen, tentationem : sed libera nos a malo. Amen.

Then address our blessed Lady, using the words of the angelical salutation. Pray to her with confidence and love, for she is the refuge of sinners.

THE ANGELICAL SALUTATION

Ave Maria, gratia plena, Dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, Jesus.

Sancta Maria, Mater Dei,

Hail Mary, full of grace; the Lord is with thee ; blessed art thou among women, and blessed is the fruit of thy womb, Jesus. ora pro nobis peccatoribus, nunc et in hora mortis

Holy Mary, Mother of God, pray for us sinners, now and no- at the hour of our death, strse. Amen. Amen.

After this you should recite the Creed, that is, the Symbol of faith. It contains the dogmas we are to believe ; and during this season you should dwell with loving attention on that article, which is so full of hope, the forgiveness of sins. Let us do our utmost to merit, by our sincere conversion and amendment of our lives, that our Saviour, after the coming penitential forty days are over, may say to each of us those words which are so sweet to a penitent sinner : i Go, thy sins are forgiven !'

THE APOSTLES' CREED

Credo in Deum Patrem omnipotentem, creatorem cceli et terrse. Et in Jesum Christum Filium ejus unicum, Dominum nostrum : qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus : descendit ad inferos, tertia die resurrexit a mortuis : ascendit ad ccelos, sedet ad dexteram Dei Patris omnipotentis : inde venturus est judicare vivos et mortuos.

Credo in Spiritum Sanctum, sanctam Ecclesiam Catholicam, sanctorum com-

I believe in God the Father almighty, Creator of heaven and earth. And in Jesus Christ, his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary ; suffered under Pontius Pilate, was crucified, dead, and buried ; he descended into hell, the third day he rose again from the dead ; he ascended into heaven, sitteth at the right hand of God the Father almighty; from thence he shall come to judge the living and the dead.

I believe in the Holy Ghost ; the holy Catholic Church ; the communion of saints, the for- 2 munionem, remissionem giveness peccatorum, carnis resur- tion rectionem, vitam seternam. of sins, the resurrecof the body, and life everlasting. Amen. Amen.

After having thus made the profession of your faith, endeavour to excite yourself to sorrow for the sins you have committed. For this purpose, recite one of the Penitential Psalms ; the first on Sunday, the second on Monday, and so on with the rest. These admirable psalms, whereby David expressed his grief after he had fallen into sin, are most appropriate for the season of Septuagesima. The reader will find them at the end of this volume.

Then make a humble confession of your sins, reciting the general formula made use of by the Church.

THE CONFESSION OF SINS

Confiteor Deo omnipotenti, beat© Marise semper Virgini, beato Michaeli archangelo, beato Joanni Baptist©, Sanctis apostolis Petro et Paulo, et omnibus Sanctis, 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, et omnes sanctos, orare pro me ad Dominum Deum nostrum. ,

Misereatur nostri omnipotens Deus, et dimissis peccatis nostris, perducat nos ad vitam aeternam. Amen.

Indulgentiam, absolutionem, et remissionem pecca-

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, and to all the saints, that I have sinned exceedingly in thought, word, and deed; through my fault, through my fault, through my most grievous 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, to pray to the Lord our God for me.

May almighty God have mercy on us, and, our sins being forgiven, bring us to life everlasting. Amen.

May the almighty and merciful Lord grant us pardon, torum nostrorum tribuat absolution, and remission of our nobis omnipotens et miseri- sins. Amen, cors Dominus. Amen.

This is the proper time for making your meditation, as no doubt you practise this holy exercise. During Septuagesima, the subject of our meditation ought mainly to be the evils brought on man by original sin ; the necessity of an untiring resistance against our corrupt nature, whose tendencies and inclinations would lead us to destruction ; the grievousness of actual sin, how it robs us of countless blessings, and exposes us to punishments both here and hereafter ; the ineffable goodness of God, who comes Himself to offer reconciliation to the sinner, and who, after the salutary mournfulness and the works of penance of the weeks of Septuagesima and Lent, will give all the joy, peace, and blessing of a new life in our risen Jesus.

The next part of your morning prayer must be to ask of God, by the following prayers, grace to avoid every kind of sin during the day you are just beginning. Say, then, with the Church, whose prayers must always be preferred to all others :

V. Domine, exaudi ora- V. O Lord, hear my prayer, tionem meam.

B. Et clamor meus ad te B. And let my cry come veniat. unto thee.

OftEMUS.

Domine, Deus omnipotens, qui ad principium hujus diei nos pervenire fecisti, tua nos hodie salva virtute, ut in hac die ad nullum declinemus peccatum, sed semper ad tuam justitiam faciendam nostra procedant eloquia, dirigantur cogitationes et opera. Per Pominum no-

Almighty Lord and God, who hast brought us to the beginning of this day, let thy powerful grace so conduct us through it, that we may not fall into any sin, but that all our thoughts, words, and actions may be regulated according to the rules of thy heavenly justice, and tend to the observance 2—2 strum Jesum Christum Fi- Hum tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia ssecula sseculorum. Amen. of thy holy law. Through Jesus Christ our Lord. Amen,

Then beg the divine assistance for the actions of the day, that you may do them well ; and say thrice :

V. Deus, in adjutorium meum intende.

B. Domine, ad adjuvandum me festina.

V. Deus, in adjutorium meum intende.

B. Domine, ad adjuvandum me festina.

V. Deus, in adjutorium meum intende.

B. Domine, ad adjuvandum me festina.

Dirigere et sanctificare, regere et gubernare dignare, Domine Deus, Rex coeli et terree, hodie corda et corpora nostra, sensus, sermones, et actus nostros in lege tua, et in operibus mandatorum tuorum, ut hie et in seternum te auxiliante, salvi et liberi esse mereamur, Salvator mundi. Qui vivis et regnas in ssecula sseculorum. Amen.

V. Incline unto my aid, O God.

B. O Lord, make haste to help me.

V. Incline unto my aid, O God.

B. O Lord, make haste to help me.

V. Incline unto my aid, 0 God.

B. 0 Lord, make haste to help me.

Lord God, and King of heaven and earth, vouchsafe this day to rule and sanctify, to direct and govern our souls and bodies, our senses, words, and actions, in conformity to thy law, and strict obedience to thy commands : that by the help of thy grace, O Saviour of the world ! we may be fenced and freed from all evils. Who livest and reignest for ever and ever. Amen.

During the day, you will do well to use the instructions and prayers, which you will find in this volume, for each day of the season, both for the Proper of the time, and the Proper of the saints. Io the evening, you may use the following prayers.

NIGHT PBAYERS

After having made the sign of the cross, let us adore that sovereign Lord, who has so mercifully preserved us during this day, and blessed us, every hour, with His grace and protection. For this end, let us recite the following hymn, which the Church sings in her Vespers of Saturday.

HYMN

J am sol recedit igneus : Tu lux perennis, Unitas, Nostris, beata Trinitas, Infunde lumen cordibus.

Te mane laudum carmine, Te deprecamur vespere : Digneris, ut te supplices Laudemus inter ccelites.

The radiant sun hath set : do thou, O light unfading, O Unity and Trinity divine, pour thy rays into our hearts.

Our morning hymns give thee praise; our evensong implores thy mercy : Oh 1 grant us to be one day companions with the blessed in heaven, to give thee ceaseless praise.

To thee, 0 Father, Son, and Holy Ghost I may glory be, as it hath ever been, for ever and for endless ages. Amen.

V. May our evening prayer ascend to thee, O Lord.

B. And may thy mercy descend upon us.

After this hymn, say the Our Father, Hail Mary, and Apostles' Creed, as in the morning.

Then make the examination of conscience, going over in your mind all the faults you have committed during the day. Think how great is the obstacle put by sin to the merciful designs your God would work in you ; and make a firm resolution to avoid it for the time to come, to do penance for it, and to shun the occasions which might again lead you into it.

The examination of conscience concluded, recite the Conjiteor (or 'I confess') with heartfelt con-

Patri simulque Filio, Tibique, Sancte Spiritus, Sicut fuit, sit jugiter Sseculum per omne gloria.

Amen.

V. Vespertina oratio ascendat ad te, Domine.

B. Et descendat super nos misericordia tua. trition, and then give expression to your sorrow by the following act which we have taken from the venerable Cardinal Bellarmine's catechism :

ACT OF CONTRITION

O my God, I am exceedingly grieved for having offended thee, and with my whole heart I repent of the sins I have committed : I hate and abhor them above every other evil, not only because, by so sinning, I have lost heaven and deserved hell, but still more because I have offended thee, O infinite Goodness, who art worthy to be loved above all things. I most firmly resolve, by the assistance of thy grace, never more to offend thee for the time to come, and to avoid those occasions which might lead me into sin.

You may then add the acts of faith, hope, and charity, to the recitation of which Pope Benedict XIV. has granted an indulgence of seven years and seven quarantines for each time.

ACT OF FAITH

O my God, I firmly believe whatsoever the holy Catholic apostolic Eoman Church requires me to believe : I believe it, because thou hast revealed it to her, thou who art the very truth.

ACT OF HOPE

O my God, knowing thy almighty power, and thy infinite goodness and mercy, I hope in thee that, by the merits of the Passion and death of our Saviour Jesus Christ, thou wilt grant me eternal life, which thou hast promised to all such as shall do the works of a good Christian ; and these I resolve to do by the help of thy grace.

ACT OF CHARITY

O my God, I love thee with my whole heart and above all things, because thou art the sovereign Good : I would rather lose all things than offend thee. For thy love also, I love and desire to love my neighbour as myself.

Then say to our blessed Lady the following anthem, which the Church uses from the feast of the Purification to Easter :

ANTHEM OF THE BLESSED VIRGIN

Ave Eegina coelorum, Ave Domina angelorum : Salve radix, salve porta, Ex qua mundo lux est orta ; Gaude, Virgo gloriosa, Super omnes speciosa : Vale, O valde decora, Et pro nobis Christum exora.

V. Dignare me laudare te, Virgo sacrata.

B. Da mihi virtutem contra hostes tuos.

Hail Queen of heaven I Hail Lady of the angels ! Hail blessed root and gate, from which came light upon the world ! Rejoice, O glorious Virgin, that surpassest all in beauty I Hail, most lovely Queen ! and pray to Christ for us.

V. Vouchsafe, O holy Virgin, that I may praise thee.

B. Give me power against thine enemies.

OBEMUS.

Concede, misericors Deus, fragilitati nostra presidium : ut, qui sanctse Dei Genitricis memoriam agimus, intercessionis ejus auxilio a nostris iniquitatibusresurgamus. Per eumdem Christum Dominum nostrum. Amen.

Grant, O merciful God, thy protection to us in our weakness; that we who celebrate the memory of the holy Mother of God, may, through the aid of her intercession, rise again from our sins. Through the same Christ our Lord. Amen.

You would do well to add the litany of our Lady. An indulgence of three hundred days, for each time it is recited, has been granted by the Church.

THE LITANY OF THE BLESSED VIRGIN

Kyrie, eleison.

Christe, eleison.

Kyrie, eleison.

Christe, audi nos.

Christe, exaudi nos.

Pater de ccelis, Deus, miserere nobis,

Fili, Bedemptor mundi, Deus, miserere nobis.

Spiritus Sancte, Deus, miserere nobis.

Sancta Trinitas, unus Deus, miserere nobis.

Sancta Maria, ora pro nobis.

Sancta Dei Genitrix,

Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us. Christ, hear us. Christ, graciously hear us. God the Father of heaven, have mercy on us. God the Son, Redeemer of the world, have mercy on us. God the Holy Ghost, have mercy on us. Holy Trinity, one God, have mercy on us. Holy Mary, pray for us. Holy Mother of God,

Sancta Virgo virginum,

Mater Christi,

Mater divinae gratiae,

Mater purissima,

Mater castissima,

Mater inviolata,

Mater intemerata,

Mater amabilis,

Mater admirabilis,

Mater boni consilii,

Mater Creatoris,

Mater Salvatoris,

Virgo prudentissima,

Virgo veneranda,

Virgo praedicanda,

Virgo potens,

Virgo clemens,

Virgo fidelis,

Speculum justitiae,

Sedes sapientiae,

Causa nostras laetitiae,

Vas spirituale,

Vas honorabile,

Vas insigne devotionis,

Eosa mystica,

Turris Davidica,

Turris eburnea,

Domus aurea,

Foederis area,

Janua coeli,

Stella matutina,

Salus infirmorum,

Befugium peccatorum,

Consolatrix afflictorum,

Auxilium Christianorum,

Eegina Angelorum,

Kegina Patriarcharum,

Eegina Prophet arum,

Eegina Apostolorum,

Eegina Martyrum,

Eegina Confessorum,

Eegina Virginum,

Eegina Sanctorum omnium,

Eegina sine labe originali concepta, Eegina sacratissiini rosarii. Agnus Dei, qui tollis pec-

Holy Virgin of virgins, Mother of Christ, Mother of divine grace, Mother most pure, Mother most chaste, Mother inviolate, Mother undefiled, Mother most amiable, Mother most admirable, Mother of good counsel, Mother of our Creator, Mother of our Eedeemer, Virgin most prudent, Virgin most venerable, Virgin most renowned, Virgin most powerful, Virgin most merciful, Virgin most faithful, Mirror of justice, Seat of wisdom, Cause of our joy, Spiritual vessel, Vessel of honour, Singular vessel of devotion, Mystical rose, Tower of David, Tower of ivory, House of gold, Ark of the covenant, Gate of heaven, Morning star, Health of the weak, Eefuge of sinners, Comforter of the afflicted, Help of Christians, Queen of Angels, Queen of Patriarchs, Queen of Prophets, Queen of Apostles, Queen of Martyrs, Queen of Confessors, Queen of Virgins, Queen of all Saints, Queen conceived without original sin, Queen of the most holy rosary. Lamb of God, who takest away cata mundi, parce nobis, Domine.

Agnus Dei, qui tollis peccata mundi, exaudi nos, Domine.

Agnus Dei, qui tollis peccata mundi, miserere nobis.

Christe, audi nos. Christe, exaudi nos.

V. Ora pro nobis, sancta Dei Genitrix.

B. Utdigniefficiamurpromissionibus Christi. the sins of the world, spare us, O Lord.

Lamb of God, who takest away the sins of the world, graciously hear us, O Lord.

Lamb of God, who takest away the sins of the world, have mercy on us.

Christ, hear us.

Christ, graciously hear us. V. Pray for us, O holy Mother of God.

B. That we may be made worthy of the promises of Christ.

Grant, 0 Lord, we beseech thee, that we thy servants may enjoy constant health of body and mind ; and by the glorious intercession of blessed Mary, ever a Virgin, be delivered from all present affliction, and come to that joy which is eternal. Through Christ our Lord. Amen.

Concede nos famulos tuos qusesumus, Domine Deus, perpetua mentis et corporis sanitate gaudere : et gloriosa beatae Mariae semper Virginia intercessione, a praesenti liberari tristitia, et seterna perfrui laetitia. Per Christum Dominum nostrum. Amen.

Here invoke the holy angels, whose protection is, indeed, always so much needed by us, but never so much as during the hours of night. Say with the Church :

Sancti angeli, custodes nostri, defendite nos in praelio, ut non pereamus in tremendo judicio.

V. Angelissuis Deus mandavit de te.

B. Ut custodiant te in omnibus viis tuis.

Holy angels, our loving guardians, defend us in the hour of battle, that we may not be lost at the dreadful judgment.

V. God hath given his angels charge of thee.

B. That they may guard thee in all thy ways. oremds.

Deus, qui ineffabili providentia sanctos angelos tuos ad nostram custodiam mit-

O God, who in thy wonderful providence, hast been pleased to appoint thy holy angels for tere dignaris: largire supplicibus tuis, et eorum semper protectione defendi, et seterna societate gaudere. Per Christum Dominum nostrum. Amen. our guardians : mercifully hear our prayers, and grant we may rest secure under their protection, and enjoy their fellowship in heaven for ever. Through Christ our Lord. Amen.

Then beg the assistance of the saints by the following antiphon and prayer of the Church :

Ant. Sancti Dei omnes, intercedere dignemini pro nostra omniumque salute.

V. Laetamini in Domino et exsultate, justi.

R. Et gloriamini omnes recti corde.

Ant. All ye saints of God, vouchsafe to intercede for us and for all men, that we may be saved.

V. Eejoice in the Lord, ye just, and be glad.

R. And glory, all ye right of heart.

OEEMUS.

Protege, Domine, populum tuum, et apostolorum tuorum Petri et Pauli, et aliorum apostolorum patrocinio confidentem, perpetua defensione conserva.

Omnes sancti tui, qusesumus, Domine, nos ubique ad ju vent: ut dum eorum merita recolimus, patrocinia sentiamus: et pacem tuam nostris concede temporibus, et ab Ecclesia tua cunctam repelle nequitiam : iter, actus, et voluntates nostras, et omnium f amulorum tuorum, in salutis tuae prosperitate dispone : benefactoribus nostris sempiterna bona retribue: et omnibus fidelibus defunctis requiem seternam concede. Per Christum Dominum nostrum. Amen.

LET US PBAY.

Protect, 0 Lord, thy people ; and because we have confidence in the intercession of blessed Peter and Paul and thy other apostles, ever defend and preserve us.

May all thy saints ever help us, we beseech thee, O Lord! and grant that, whilst we honour their merits, we may experience their intercession. Grant thy holy peace unto these our days, and drive all iniquity from thy Church. Direct and prosper unto salvation every step, and action, and desire, of us and of all thy servants. Repay our benefactors with everlasting blessings ; and grant eternal rest to all the faithful departed. Through Christ our Lord. Amen.

And here you may add a special mention of the saints to whom you bear a particular devotion, either as your patrons or otherwise; as also of those whose feast is kept in the Church that day, or who have been at least commemorated in the Divine Office.

This done, remember the necessities of the Church suffering, and beg of God that He will give to the souls in purgatory a place of refreshment, light, and peace. For this intention recite the usual prayers.

PSALM 129

De profundis clamavi ad te, Domine : Domine, exaudi vocem meam.

Fiant aures tuae intendentes: in vocem deprecationis mese.

Si iniquitates observaveris, Domine: Domine, quis Bustinebit ?

Quia apud te propitiatio est : et propter legem tuam suBtinui te, Domine.

Sustinuit anima mea in verbo ejus: speravit anima mea in Domino.

A custodia matutina usque ad noctem : speret Israel in Domino.

Quia apud Dominum misericordia : et copiosa apud eum redemptio.

Et ipse redimet Israel : ex omnibus iniquitatibus ejus.

Requiem seternam dona eis, Domine.

Et lux perpetua luceat eis.

V. A porta inferi. B. Erue, Domine, animas eorum.

From the depths I have cried to thee, O Lord ; Lord, hear my voice.

Let thine ears be attentive to the voice of my supplication.

If thou wilt observe iniquities, O Lord, Lord, who shall endure it ?

For with thee there is merciful forgiveness ; and by reason of thy law I have waited for thee, O Lord.

My soul hath relied on his word; my soul hath hoped in the Lord.

From the morning watch even until night, let Israel hope in the Lord.

Because with the Lord there is mercy, and with him plentiful redemption.

And he shall redeem Israel from all his iniquities.

Eternal rest give to them, 0 Lord.

And let perpetual light shine upon them.

V. From the gate of hell.

B. Deliver their souls, O Lord. by Google

V. Eequiescant in pace. B. Amen.

V. Doroine, exaudi orationem meam.

B. Et clamor meus ad te veniat.

V. May they rest in peace. B. Amen.

V. O Lord, hear my prayer.

B. And unto thee. let my cry come

Fidelium Deus omnium Conditor et Kedemptor, animabus famulorum famularumque tuarum remission em cunctorum tribue peccatorum ; ut indulgentiam, quam semper optaverunt, piis supplicationibus consequantur. Qui vivis et regnas in saeculasseculorum. Amen.

O God, the Creator and Redeemer of all the faithful, give to the souls of thy servants departed the remission of all their sins : that through the help of pious supplications, they may obtain the pardon they have always desired. Who livest and reignest for ever and ever. Amen.

Here make a special memento of such of the faithful departed as have a particular claim upon your charity ; after which, ask of God to give you His assistance, whereby you may pass the night free from danger. Say, then, still keeping to the words of the Church :

Ant. Salva nos, Domine, vigilantes, custodi nos dormientes: ut vigilemus cum Christo, et requiescamus in pace.

V. Dignare, Domine, nocte ista.

B. Sine peccato nos custodire.

V. Miserere nostri, Domine.

B. Miserere nostri.

V. Fiat misericordia tua, Domine, super nos.

B. Quemadmodum speravimus in te.

V. Domine, exaudi orationem meam.

B. Et clamor meus ad te veniat.

Ant. Save us, 0 Lord, while awake, and watch us as we sleep ; that we may watch with Christ, and rest in peace.

V. Vouchsafe, O Lord, this night.

B. To keep us without sin.

V. Have mercy on us, O Lord.

B. Have mercy on us. V. Let thy mercy, O Lord, be upon us. B. As we have hoped in thee.

V. O Lord, hear my prayer.

B. And let my cry come unto thee.

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Visita, qusesumus, Domine, habitationem istam, et omnes insidias inimici ab ea longe repelle : angeli tui sancti habitent in ea, qui nos in pace custodiant, et benedictio tua sit super nos semper. Per Dominum nostrum Jesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.

And that you may end the day in the same sentiments wherewith you began it, say once more to your God these words of the royal prophet :

Miserere mei, Deus, se- Have mercy on me, O God, cundum magnam misericor- according to thy great mercy, diam tuam.

Visit, we beseech thee, 0 Lord, this house and family, and drive from it all snares of the enemy : let thy holy angels dwell herein, who may keep us in peace, and may thy blessing be always upon us. Through J esus Christ our Lord, thy Son, who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. Amen.

CHAPTEE THE FIFTH

ON HEARING MASS DURING THE SEASON OF SEPTU AGE SIM A

The Christian who enters into the spirit of the Church during the season of Septuagesima, will find an increase in his soul of that holy fear of God, which the psalmist tells us is the beginning of wisdom. 1 The consideration of what original sin has brought upon him, the recollection of his own sins, and the dread of God's judgments, all combine to arouse him from the indifference which so easily fastens on the soul. He has need, therefore, of some refuge, some powerful and saving help, which may re-enkindle within his heart that Christian hope, without which he cannot be in the

1 Ps. ex. 10. grace of God. Nay more : he has need of a victim of propitiation, which may appease the divine anger ; he has need of a sacrifice, whereby to stay the arm of God, which he knows is raised to punish his sins.

This Victim is ready ; this infinitely efficacious Sacrifice is prepared for us. ' The Lamb of God, that taketh away the sins of the world,' is still on our earth. His birth has filled us with consolation ; the joy we experienced as we stood near His crib, but which has suddenly given place to thoughts the very opposite of joy, will return to us, and be greater than when we had it at Christmas, on the Easter day of His Eesurrection : but in the interval, while awaiting the dawn of that bright day which is to lead us to our Jesus purified from our sins and vigorous with our new life, we may and must trust that His merits will effect the regeneration of our souls. When, therefore, we would offer to our God the sacrifice of ' a contrite and humble heart,' let us ensure its acceptance by going to the altar, and supplicating the Victim, who there offers Himself for our sake, that He join His infinite merits with our feeble works. When we leave the house of God, the weight of our sins will be lessened, our confidence in divine mercy will be increased, and our love, renewed by compunction, will be firmer and truer.

We will now endeavour to embody these sentiments in our explanation of the mysteries of the holy Mass, and initiate the faithful into these divine secrets ; not, indeed, by indiscreetly presuming to translate the sacred formulae, but by suggesting such acts as will enable those who hear Mass to enter into the ceremonies and the spirit of the Church and of the priest.

On the three Sundays, of Septuagesima, Sexagesima, and Quinquagesima, the Mass is always

ON HEARING MASS celebrated according to the rite of the penitential season we are now keeping. These Sundays are never put out by any feast that may occur on them, unless it be that of the patron or the dedication of the Church. Ash Wednesday does not admit of even that exception ; the Mass of that feria is never omitted. But when a saint's feast (and there are many such during the time of Septuagesima) falls on any other day than the four just mentioned, the Church then lays aside her purple vestments, and celebrates the holy Sacrifice in memory of the saint.

On the Sundays, if the Mass at which the faithful assist be the Parochial, or, as it is often called, the public Mass, two solemn rites precede it, and they are full of instruction and blessing : the Asperges, or sprinkling of the holy water, and the procession.

During the Asperges, let us ask with David, whose words are used by the Church in this ceremony, that our souls may be purified by the hyssop of humility, and become whiter than snow.

ANTIPHON OF THE ASPERGES

Asperges me, Domine, hyssopo, et mundabor; lavabis me, et super nivem dealbabor.

P*. Miserere mei, Deus, secundum magnam misericordiam tuam.

V. Gloria Patri, etc.

Ant. Asperges me, etc.

V. Ostende nobis, Domine, misericordiam tuam.

R. Et salutare tuum da nobis.

V. Domine, exaudi orationem meam.

Thou shalt sprinkle me with hyssop, O Lord, and I shall be cleansed ; thou shalt wash me, and I shall be made whiter than snow.

Pa. Have mercy on me, O God, according to thy great mercy.

V. Glory, etc.

Ant. Sprinkle me, etc.

V. Show us, O Lord, thy mercy.

JB. And grant us thy salvation.

V. 0 Lord, hear my prayer.

B. Et clamor meus ad te veniat.

V. Dominus vobiscum. B. Et cum spiritu tuo.

Exaudi nos, Domine sancte, Pater omnipotens, aeterne Deus : et mittere digneris sanctum angelum tuum de coelis, qui custodiat, foveat, protegat, visitet atque defendat omnes habitantes in hoc habitaculo. Per Christum Dominum nostrum.

B. Amen.

B. And let my cry come unto thee.

V. The Lord be with you. B. And with thy spirit.

Graciously hear us, O holy Lord, Father almighty, eternal God : and vouchsafe to send thy holy angel from heaven, who may keep, cherish, protect, visit, and defend all who are assembled in this place. Through Christ our Lord.

B. Amen.

The procession, which immediately precedes the Mass, shows us the ardour wherewith the Church advances towards her God. Let us imitate her fervour, for it is written : ' The Lord is good to them that hope in Him, to the soul that seeketh Him.' 1

But see, Christians ! the Sacrifice begins ! The priest is at the foot of the altar ; God is attentive, the angels are in adoration, the whole Church is united with the priest, whose priesthood and action are those of the great High Priest, Jesus Christ. Let us make the sign of the cross with him.

THE OBDINABY OF THE MASS

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

V. Introibo ad altare Dei.

B. Ad Deum qui lnetificat juventutem meam.

In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

I unite myself, O my God, with thy Church, whose heart is filled with the hope of soon seeing, and in all the splendour of his Resurrection, Jesus Christ thy Son, who is the true altar.

1 Lam. iii. 25.

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

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

Emitte lucem tuam et veritatem tuam : ipsa me deduxerunt et adduxerunt in montem sanctum tuum, et in tabernacula tua.

Et introibo ad altare Dei : ad Deum qui laetificat juventutem meam.

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

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

Like 'her, I beseech thee to defend me against the malice of the enemies of my salvation- It is in thee that I have put my hope ; yet do I feel sad and troubled at being in the midst of the snares which are set for me.

Send me, then, him who is light and truth : it is he who will open to us the way to thy holy mount, to thy heavenly tabernacle.

He is the Mediator, and the living altar; I will draw nigh to him, and be filled with joy.

When he shall have come, I will sing in my gladness. Be not sad, O my soul! Why wouldst thou be troubled ?

Hope in thy Jesus, who will soon show himself to thee as the conqueror of that death which he will have suffered in thy stead ; and thou wilt rise again together with him.

Glory be to the Father, and to the Son, and to the Holy Ghost.

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

I am to go to the altar of God, and feel the presence of him who desires to give me a new life I

This my hope comes not to me as thinking that I have any merits, but from the all-powerful help of my Creator.

Gloria Patri, et Filio, et Spiritui Sancto.

Sicut erat in principio, et nunc et semper, et in saecula saeculorum. Amen.

V. Introibo ad altare Dei.

R. Ad Deum qui laetificat juventutem meam.

V. Adjutorium nostrum in nomine Domini.

JB. Qui fecit caelum et terram.

The thought of being $,bout to appear before his God, excites in the soul of the priest a lively sentiment of compunction. He cannot go further in the holy Sacrifice without confessing, and by Google publicly, that he is a sinner, and deserves not the grace he is about to receive. Listen with respect to this confession of God's minister, and earnestly ask our Lord to show mercy to him ; for the priest is your father ; he is answerable for your salvation, for which he every day risks his own. When he has finished, unite with the servers, or the sacred ministers, in this prayer :

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

May almighty God have mercy on thee, and, forgiving thy sins, bring thee to everlasting life.

The priest having answered Amen, make your confession, saying with a contrite spirit :

Confiteor Deo omnipotent^ beatse Marise semper Virgini, beato Michaeli archangelo, beato Joanni Baptist se, 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, et te, pater, orare pro me ad Dominum Deum nostrum.

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, father, that I have sinned exceedingly in thought, word, and deed ; through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, and thee, father, to pray to the Lord our God for me.

Eeceive with gratitude the paternal wish of the priest, who says to you :

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

B. Amen.

May almighty God be merciful to you, and, forgiving your sins, bring you to everlasting life.

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

B. Amen.

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

B. Amen.

Invoke the divine assistance, that you may approach to Jesus Christ.

V. Deus, tu conversus vivificabis nos.

B. Et plebs tua lsetabitur in te.

V. Ostende nobis, Domine, misericordiam tuam.

B. Et salutare tuum da nobis.

V. Domine, exaudi orationem meam.

B. Et clamor mens ad te veniat.

V. 0 God, it needs but one look of thine to give us life.

B. And thy people shall rejoice in thee.

V. Show us, O Lord, thy mercy.

B. And give us to know and love the Saviour whom thou hast sent unto us.

V. O Lord, hear my prayer.

.R. And let my cry come unto thee.

The priest here leaves you to ascend to the altar ; but first he salutes you :

V. Dominus vobiscum. V. The Lord be with you.

Answer him with reverence :

B. Et cum spiritu tuo. B. And with thy spirit.

ORBMUS.

LET Up PRAY.

He ascends the steps, and comes to the Holy of holies. Ask, both for him and for yourself, deliverance from sin :

Aufer a nobis quaesumus, Take from our hearts, 0

Domine, iniquitates nostras ; Lord, all those sins, which ut ad Sancta sanctorum make us unworthy to appear in puris mereamur mentibus thy presence; we ask this oi introire. Per Christum Do- thee by thy divine Son, our miTmy n nostrum. Amen. Lord.

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When the priest kisses the altar, out of reverence for the relics of the martyrs which are there, say :

Oramus te Domine, per merita sanctorum tuorum, quorum reliquiae hie sunt, et omnium sanctorum: ut indulgere digneris omnia peccata mea. Amen.

Generous soldiers of Jesus Christ, who have mingled your own blood with his, intercede for us that our sins may be forgiven : that so we may, like you, approach unto God.

If it be a High Mass at which you are assisting, the priest here blesses the incense, saying :

Ab illo benedicaris, in Mayst thou be blessed by cujus honore cremaberis. him, in whose honour thou art Amen. to be burned. Amen.

He then censes the altar in a most solemn manner. This white cloud, which you see ascending from every part of the altar, signifies the prayer of the Church, who addresses herself to Jesus Christ; while the divine mediator causes that prayer to ascend, united with His own, to the throne of the majesty of His Father.

The priest then says the Introit. It is a solemn opening-anthem, in which the Church, at the very commencement of the holy Sacrifice, gives expres-^ sion to the sentiments which fill her heart.

It is followed by nine exclamations, which are even more earnest, for they ask for mercy. In addressing them to God, the Church unites herself with the nine choirs of angels, who are standing round the altar of heaven, one and the same as this before which you are kneeling.

To the Father :

Kyrie eleison. Kyrie eleison. Kyrie eleison.

Lord, have mercy on us ! Lord, have mercy on us ! Lord, have mercy on us!

THE ORDINARY OP THE MASS

To the Son :

Christe eleison. Christ, have mercy on us !

Christe eleison. Christ, have mercy on us !

Christe eleison. Christ, have mercy on us I

To the Holy Glwst :

Kyrie eleison. Lord, have mercy on us !

Kyrie eleison. Lord, have mercy on us !

Kyrie eleison. Lord, have mercy on us !

As we have already mentioned, the Church abstains, during the season of Septuagesima, from the heavenly hymn which the angels sang over the crib of the divine Babe. But, if she be keeping the feast of a saint, she recites this beautiful canticle on that day. The beginning of the Angelic Hymn seems more suitable for heavenly than for earthly voices ; but the second part is in no way out of keeping with Jhe sinner's wants and fears, for we there remind the Son of the eternal Father that He is the Lamb, who came down from heaven that He might take away the sins of the world. We beseech Him to have mercy on us, and receive our humble prayer. Let us foster these sentiments within us, for they are so appropriate to the present season.

THE ANGELIC HYMN

Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis.

Laudamus te : benedicimuste: adoramuste: glorificamus te: gratias agimus tibi propter magnam gloriam tuam.

Domine Deus, Kex coelestis, Deus Pater omnipotens.

Domine, Fili unigenite, Jesu Christe.

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 thee thanks for thy great glory.

0 Lord God, heavenly King, God the Father almighty.

O Lord Jesus Christ, the only-begotten Son.

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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.

0 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 humble prayer.

Who sittest at the right hand of the Father, have mercy on us.

For thou alone art holy, thou alone art Lord, thou alone, O Jesus Christ, together with the Holy Ghost, art most high, in the glory of God the Father. Amen.

The priest then turns towards the people, and again salutes them, as it were to make sure of their pious attention to the sublime act, for which all this is but the preparation.

Then follows the Collect or Prayer, in which the Church formally expresses to the divine Majesty the special intentions she has in the Mass which is being celebrated. You may unite in this prayer, by reciting with the priest the Collects, which you will find in their proper places ; but on no account omit to join with the server of the Mass in answering Amen.

After this, comes the Epistle, which is generally a portion of one or other of the Epistles of the apostles, or a passage from some Book of the old Testament. While it is being read, ask of God that you may profit by the instructions it conveys.

The Gradual is an intermediate formula of prayer between the Epistle and the Gospel. It again brings to us the sentiments already expressed in the Introit. Bead it with devotion, that so you may enter more and more into the spirit of the mystery proposed to you by the Church.

During every other portion of her year, the

Church here repeats her joyous Alleluia; but now she denies herself this demonstration of gladness, until such time as her divine Spouse has passed through that sea of bitterness, into which our sins have plunged Him. Instead of the Alleluia, then, she sings in a plaintive tone some verses from the Psalms, appropriate to the rest of that day's Office. This is the Tract, of which we have already spoken.

If it be a High Mass, the deacon, meanwhile, prepares to fulfil his noble office — that of announcing the good tidings of salvation. He prays God to cleanse his heart and lips. Then kneeling before the priest, he asks a blessing ; and, having received it, goes to the place where he is to sing the Gospel.

As a preparation for hearing it worthily, you may thus pray, together with both priest and deacon :

Munda cor meum, ac la- Alas ! bia mea, omnipotens Deus, qui labia Isaise prophetae calculo mundasti ignito : ita me tua grata, miseratione dignare mundare, ut sanctum E vangelium tuum digne valeam nuntiare. Per Amen. Christum Dominum strum. Amen. these ears of mine are but too often defiled with the world's vain words: cleanse them, 0 Lord, that so I may hear the words of eternal life, and treasure them in my heart, Through our Lord Jesus Christ, no-

Dominus sit in corde meo, et in labiis meis : ut digne et competenter annuntiem Evangelium suum : In Patris, et Filii, et Spiritus Sancti. Amen.

Grant to thy ministers thy grace, that they may faithfully explain thy law; that so all, no- both pastors and flock, may be mine united to thee for ever. Amen,

You will stand during the Gospel, as though you were waiting for the orders of your Lord ; at the commencement make the sign of the cross on your forehead, lips, and breast ; and then listen to every word of the priest or deacon. Let your heart be ready and obedient. ' While my beloved was speaking,' says the bride in the Canticle, ' my soul

SEPTTJAGESIMA melted within me.' 1 If you have not such love as this, have at least the humble submission of Samuel, and say : ' Speak, Lord ! thy servant heareth.' 2

After the Gospel, if the priest says the Symbol of faith, the Credo, you will say it with him. Faith is that gift of God, without which we cannot please Him. It is faith that makes us see ' the light which shineth in darkness,' and which the darkness of unbelief ' did not comprehend.' It is faith alone that teaches us what we are, whence we come, and the end for which we are made. It alone can point out to us the path whereby we may return to our God, when once we have separated ourselves from Him. Let us love this admirable faith, which, if we but make it fruitful by good works, will save us. Let us, then, say with the Catholic Church, our mother :

THE NIGENE CREED

Credo in unum Deum, Patrem omnipotentem, factorem cceli et terrse, visibilium omnium et invisibilium.

Et in unum Dominum Jesum Christum, Filium Dei unigenitum. Et ex Patre natum ante omnia ssecula; Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum non factum, consubstantialem Patri, per quern omnia facta sunt. Qui propter nos homines, et propter nostram salutem, descendit de ccelis. Et incarnatus est de Spiritu Sancto, ex Maria Virgine ; et homo factus est. Crucifixus eti-

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 all ages; God of God, light of light; true God of true God. Begotten, not made ; consubstantial with the Father, by whom all things were made. Who for us men, and for our salvation, came down from heaven. And became incarnate by the Holy Ghost of the Virgin Mary; and was made man. He was crucified also for us,

1 Cant. v. 6.

2 1 Kings iii. 10. am pro nobis sub Pontio Pilato, passus et sepultus est. Et resurrexit tertia die, secundum Scripturas. Et ascendit in coelum ; 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 unum Baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi sseculi. Amen. under Pontius Pilate, suffered, 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 he is to come again with glory, to judge 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 spoke, 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.

The priest and the people should, by this time, have their hearts ready : it is time to prepare the offering itself. And here we come to the second part of the holy Mass ; it is called the Oblation, and immediately follows that which was named the Mass of Catechumens, on account of its being formerly the only part at which the candidates for Baptism had a right to be present.

See, then, dear Christians ! bread and wine are about to be offered to God, as being the noblest of inanimate creatures, since they are made for the nourishment of man ; and even that is only a poor material image of what they are destined to become in our Christian Sacrifice. Their substance will soon give place to God Himself, and of themselves nothing will remain but the appearances. Happy creatures, thus to yield up their own being, that

God may take its place ! We, too, are to undergo a like transformation, when, as the apostle expresses it, that which is mortal shall put on immortality. 1 Until that happy change shall be realized, let us offer ourselves to God, as often as we see the bread and wine presented to Him in the holy Sacrifice ; and let us glorify Him, who, by assuming our human nature, has made us ' partakers of the divine nature.' 2

The priest again turns to the people with the usual salutation, as though he would warn them to redouble their attention. Let us read the Offertory with him, and when he offers the Host to God, let us unite with him in saying :

Suscipe, sancte Pater, omnipotens seterne Deus, hanc immaculatam hostiam, quam ego indignus famulus tuus offero tibi Deo meo vivo et vero, pro innumera- in bilibus peccatis et offensionibus et negligentiis meis, et pro omnibus circumstantibus, sed et pro omnibus fidelibus christianis vivis atque defunctis; ut mini et illis proficiat ad salutem in vitam seternam. Amen,

All that we have, O Lord, comes from thee, and belongs to thee; it is just, therefore, that we return it unto thee, But how wonderful art thou the inventions of thy immense love! This bread which we are offering to thee, is to give place, in a few moments, to the sacred Body of Jesus. We beseech thee, receive, together with this oblation, our hearts which long to live by thee, and to cease to live their own life of self.

When the priest puts the wine into the chalice, and then mingles with it a drop of water, let your thoughts turn to the divine mystery of the Incarnation, which is the source of our hope and our salvation ; and say :

Deus, qui humanae sub- 0 Lord Jesus, who art the stantise dignitatem mirabi- true vine, and whose Blood, liter condidisti, et mirabi- like a generous wine, has

1 1 Cor. xv. 53. 2 2 St. Pet. i. 4. lius ref orinasti : da nobis per been poured forth under the hujus aquae et vini myste- pressure of the cross ! thou rium, ejus divinitatis esse hast deigned to unite thy consortes, qui humanitatis divine nature to our weak nostrae fieri dignatus est humanity, which is signified particeps, Jesus Christus by this drop of water. Oh,

Filius tuus Dominus noster : come and make us partakers of qui tecum vivit et regnat thy divinity, by showing thyself in unitate Spiritus Sancti to us in thy sweet and wondrous

Deus, per omnia saecula visit, saeculorum. Amen.

The priest then offers the mixture of wine and water, beseeching God graciously to accept this oblation, which is so soon to be changed into the reality, of which it is now but the figure. Meanwhile, say, in union with the priest :

Offerimus tibi, Domine, Graciously accept these calicem salutaris, tuam de- gifts, 0 sovereign Creator of all precantes clementiam : ut in things. Let them be fitted conspectu divinse Majestatis for the divine transformation, tuse, pro nostra et totius which will make them, from mundi salute, cum odore being mere offerings of created suavitatis ascendat. Amen, things, the instrument of the world's salvation.

After having thus held up the sacred gifts towards heaven, the priest bows down ; let us, also, humble ourselves, and say :

In spiritu humilitatis, et Though daring, as we do, to in animo contrito suscipia- approach thy altar, O Lord, mur a te, Domine : et sic fiat we cannot forget that we are sacrificium nostrum in con- sinners. Have mercy on us, spectu tuo hodie, ut placeat and delay not to send us thy tibi, Domine Deus. Son, who is our saving Host.

Let us next invoke the Holy Ghost, whose operation is about to produce on the altar the presence of the Son of God, as it did in the womb of the blessed Virgin Mary, in the divine mystery of the Incarnation :

Veni Sanctificator, omni- Come, O divine Spirit, potens sBterne Deus, et be- make fruitful the offering by Google nedic hoc sacrificium tuo which is upon the altar, and sancto nomini prseparatum. produce in our hearts him whom they desire.

If it be a High Mass, the priest, before proceeding further with the sacrifice, takes the thurible a second time, after blessing the incense in these words :

Per intercessionem beati Michaelis archangeli, stantis a dextris altaris incensi, et omnium electorum suorum, incensum istud dignetur Dominus benedicere, et in odorem suavitatis accipere. Per Christum Dominum nostrum. Amen.

Through the intercession of blessed Michael the archangel, standing at the right hand of the altar of incense, and of all his elect, may our Lord deign to bless this incense, and to receive it for an odour of sweetness. Through Christ our Lord. Amen.

He then censes first the bread and wine, which have just been offered, and then the altar itself ; hereby inviting the faithful to make their prayer, which is signified by the fragrant incense, more and more fervent, the nearer the solemn moment approaches. St. John tells us that the incense he beheld burning on the altar in heaven is made up of the * prayers of the saints ' ; let us take a share in those prayers, and with all the ardour of holy desires, let us say with the priest :

May this incense, blessed by thee, ascend to thee, 0 Lord, and may thy mercy descend upon us.

Let my prayer, 0 Lord, be directed like incense in thy sight : the lifting up of my hands as an evening sacrifice. Set a watch, 0 Lord, before my mouth, and a door round about my lips; that my heart may not incline to evil words, to make excuses in sins.

Incensum istud, a te benedictum, ascendat ad te, Doming et descendat super nos misericordia tua.

Dirigatur, Domine, oratio mea sicut incensum in conspectutuo : elevatio manuum mearum sacrificium vespertinum. Pone, Domine, custodiam ori meo, et ostium circumstantise labiis meis; ut non declinet cor meum in verba malitise, ad excusandas excusationes in peccatis.

Giving back the thurible to the deacon, the priest says :

Accendat in nobis Dominus ignem sui amoris, et flammam aeternsB charitatis. Amen.

May the Lord enkindle in us the fire of his love and the flame of eternal charity. Amen.

But the thought of his own un worthiness becomes more intense than ever in the heart of the priest. The public confession which he made at the foot of the altar is not enough ; he would now at the altar itself express to the people, in the language of a solemn rite, how far he knows himself to be from that spotless sanctity, wherewith he should approach to God. He washes his hands. Our hands signify our works ; and the priest, though by his priesthood he bear the office of Jesus Christ, is, by his works, but man. Seeing your father thus humble himself, do you also make an act of humility, and say with him these verses of the Psalm. psalm 25

Lavabo inter innocentes manusmeas: etcircumdabo altare tuum, Domine.

Ut audiam vocem laudis : et enarrem uni versa mirabilia tua.

Domine, dilexi decorem domus tuae, et locum habitationis glorise tuse.

Ne perdas cum impiis, Deus, animam meam, et cum viris sanguinum vitam meam.

In quorum manibus iniquitates sunt: dextera eorum repleta est muneribus.

Ego autem in innocentia mea ingressus sum : redime me, et miserere mei.

I, too, would wash my hands, O Lord, and become like unto those who are innocent, that so I may be worthy to come near thy altar, and hear thy sacred canticles, and then go and proclaim to the world the wonders of thy goodness. I love the beauty of thy house, which thou art about to make the dwelling-place of thy glory. Leave me not, 0 God, in the midst of them that are enemies both to thee and me. Thy mercy having separated me from them, I entered on the path of innocence, and was restored to thy grace; but have pity on

Pes meus stetit in directo : in ecclesiis benedicam te, Domine.

Gloria Patri, et Filio, et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper, et in ssecula sseculorum. Amen. my weakness still ; redeem me yet more, thou who hast so mercifully brought me back to the right path. In the midst of these thy faithful people, I give thee thanks. Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end. Amen.

The priest, taking encouragement from the act of humility he has just made, returns to the middle of the altar, and bows down full of respectful awe, begging of God to receive graciously the Sacrifice which is about to be offered to Him, and expresses the intentions for which it is offered. Let us do the same.

Suscipe, sancta Trinitas, hanc oblationem, quam tibi offerimus ob memoriam Passionis, Resurrectionis, et Ascensionis Jesu Christi Domininostri: etinhonorem beatse Marise semper Virginis, et beati Joannis Baptists, et sanctorum apostolorum Petri et Pauli, et istorum, et omnium sanctorum : ut illis proficiat ad honorem, nobis autem ad salutem : et illi pro nobis intercedere dignentur in ccelis, quorum memoriam agimus in terris. Per eumdem Christum Dominum nostrum. Amen.

O holy Trinity, graciously accept the Sacrifice we have begun. We offer it in remembrance of the Passion, Resurrection, and Ascension of our Lord Jesus Christ. Permit thy Church to join with this intention that of honouring the ever glorious Virgin Mary, the blessed Baptist John, the holy apostles Peter and Paul, the martyrs whose relics lie here under our altar awaiting their resurrection, and the saints whose memory we this day celebrate. Increase the glory they are enjoying, and receive the prayers they address to thee for us.

The priest again turns to the people ; it is for the last time before the sacred mysteries are accomplished. He feels anxious to excite the fervour of the people. Neither does the thought of his own unworthiness leave him; and before entering the cloud with the Lord, he seeks support in the prayers of his brethren who are present. He says to them :

Orate, fratres : ut meum ac vestrum sacrificium acceptabile fiat apud Deum Patrem omnipotentem.

Brethren, pray that my Sacrifice, which is yours also, may be acceptable to God, our almighty Father.

This request made, he turns again to the altar, and you will see his face no more until our Lord Himself shall have come down from heaven upon that same altar. Assure the priest that he has your prayers, and say to him :

Suscipiat Dominus sacrificium de manibus tuis, ad laudem et gloriam nominis sui, ad utilitatem quoque nostram totiusque Ecclesiae suse sanctae.

May our Lord accept this Sacrifice at thy hands, to the praise and glory of his name, and for our benefit and that of his holy Church throughout the world.

Here the priest recites the prayers called the Secrets, in which he presents the petition of the whole Church for God's acceptance of the Sacrifice, and then immediately begins to fulfil that great duty of religion — thanksgiving. So far he has adored God, and has sued for mercy ; he has still to give thanks for the blessings bestowed on us by the bounty of our heavenly Father, and expressly for that chiefest of all His gifts, the Messias. We are on the point of receiving a new visit of this Son of God ; the priest, in the name of the Church, is about to give expression to the gratitude of all mankind. In order to excite the faithful to that intensity of gratitude which is due to God for all His gifts, he interrupts his own and their silent prayer by terminating it aloud, saying :

Per omnia ssecula saeculo- For ever and ever ! rum I

In the same feeling, answer your Amen. Then he continues :

V. Dominus vobiscum. V. The Lord be with you.

B. Et cum spiritu tuo. B. And with thy spirit,

V. Sursum corda ! V. Lift up your hearts !

Let your response be sincere :

B. Habemus ad Domi- R. We have them fixed on num. God.

And when he adds :

V. Gratias agamus Do- V. Let us give thanks to mino Deo nostro. the Lord our God.

Answer him with all the earnestness of your soul :

R. Dignum et justum est. B. It is meet and just. Then the priest :

THE PREFACE (For the Sundays.)

Vere dignum et justum est, sequum et salutare, nos tibi semper, et ubique gratias agere, Domine sancte, Pater omnipotens, seterne Deus. Qui cum unigenito Filio tuo et Spiritu Sancto unus es Deus, unus es Dominus : non in unius singularitate Person®, sed in unius Trinitate substantia. Quod enim de tua gloria, revelante te, credimus, hoc de Filio tuo, hoc de Spiritu Sancto, sine differentia discretions sentimus. Ut in confessione verse, sempiternseque Deitatis, et in Personis proprietas, et in essentia unitas, et in Maj estate

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, who together with thy only-begotten Son and the Holy Ghost art one God, one Lord : not in the singleness of one Person, but in the Trinity of one substance. For what we believe of thy glory, as thou hast revealed, the same we believe of thy Son and 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 Persons, an adoretur aequalitas. Quam laudant Angeli atque Archangeli, Cherubim quoque ac Seraphim ; qui non cessant clamare quotidie, una voce dicentes, Sanctus, etc. unity in the essence, and an equality in the Majesty. Whom the Angels and Archangels, the Cherubim also and Seraphim praise ; who cease not daily to cry out with one voice, saying, Holy, etc.

THE PREFACE (For the Week-days,)

Vere dignum et justum est, aequum et salutare, nos tibi semper et ubique gratias agere : Domine sancte, Pater omnipotens, seterne Deus, per * Christum Dominum nostrum; per quern majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates ; Cceli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas deprecamur, supplici confessione, dicentes :

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 and the heavenly Virtues, and the blessed Seraphim, with common jubilee, glorify it. Together with whom, we beseech thee that we may be admitted to join our humble voices, saying :

Here unite with the priest, who, on his part, unites himself with the blessed spirits, in giving thanks to God for the unspeakable gift ; bow down and say :

Sanctus, Sanctus, Sanctus, Dominus Deus sabaoth 1

Pleni sunt coeli et terra gloria tua.

Hosanna in excelsis !

Benedictus qui venit in nomine Domini.

Hosanna in excelsis !

Holy, Holy, Holy, Lord God of hosts !

Heaven and earth are full of thy glory.

Hosanna in the highest !

Blessed be the Saviour who is coming to us in the name of the Lord who sends him.

Hosanna be to him in the highest I

After these words commences the Canon, that mysterious prayer, in the midst of which heaven bows down to earth, and God descends unto us. The voice of the priest is no longer heard; yea, even at the altar, all is silence. Let a profound respect stay all distractions, and keep our senses in submission to the soul. Let us fix our eyes on what the priest does in the holy place.

THE CANON OF THE MASS

In this mysterious colloquy with the great God of heaven and earth, the first prayer of the sacrificing priest is for the Catholic Church, his and our mother.

Te igitur, clementissime Pater, per Jesurn Christum Filium tuum Dominum nostrum, supplices rogamus ac petiinus, uti accepta habeas, et benedicas hsec dona, haec munera, hsec sancta sacrificia illibata, in primis quae tibi offerimus pro Ecclesia tua sancta Catholica : quam pacificare, custodire, adunare, et regere digneris toto orbe terrarum, una cum famulo tuo Papa nostro N., et Antistite nostro N., et omnibus orthodoxis, atque catholics et apostolicse fidei cultoribus.

0 God, who manifestest thyself unto us by means of the mysteries which thou hast entrusted to thy holy Church, our mother ; we beseech thee, by the merits of this sacrifice, that thou wouldst remove all those hindrances which oppose her during her pilgrimage in this world. Give her peace and unity. Do thou thyself guide our holy Father the Pope, thy Vicar on earth. Direct thou our Bishop, who is our sacred link of unity; and watch over all the orthodox children of the Catholic apostolic Roman Church.

Here pray, together with the priest, for those whose interests should be dearest to you.

Memento, Domine, f amulorum famularumque tuarum N. et N., et omnium circumstantium, quorum tibi fides cognita est, et nota devotio: pro quibus tibi

Permit me, O God, to intercede with thee in more earnest prayer for those, for whom thou knowest that I have a special obligation to pray : * * * Pour down thy bless- offerimus, vel qui tibi offerunt hoc sacrificium laudis, pro se, suisque omnibus, pro redemptions animarum suarum, pro spe salutis et incolumitatis suae ; tibique reddunt vota sua aeterno Deo, vivo et vero. ings upon them. Let them partake of the fruits of this divine Sacrifice, which is offered unto thee in the name of all mankind. Visit them by thy grace, pardon them their sins, grant them the blessings of this present life and of that which is. eternal.

Here let us commemorate the saints : they are that portion of the Body of Jesus Christ, which is called the Church triumphant.

Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Marias, Genitricis Dei et Domini nostri Jesu Christi : sed et beatorum apostoloram ac martyrum tuorum, Petri et Pauli, Andreae, Jacobi, Joannis, Thomae, Jacobi, Philippi, Bartholomaei, Matthsei, Simonis, et Thaddaei : Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chry sogoni, Joannis et Pauli, Cosmae et Damiani, et omnium sanctorum tuorum, quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per eumdem Christum Dominum nostrum. Amen.

The priest, who up to this time has been praying with his hands extended, now joins them, and holds them over the bread and wine, as the high priest of the old Law did over the figurative victim ; he thus expresses his intention of bringing these gifts more closely under the notice of the divine Majesty, and of marking them as the material offering whereby we profess our depend-

4—2

But the offering of this Sacrifice, O my God, does not unite us with those only of our brethren who are still in this transient life of trial : it brings us closer to those also, who are already in possession of heaven. Therefore it is that we wish to honour by it the memory of the glorious and ever Virgin Mary, of whom Jesus was born to us; of the apostles, confessors, virgins, and of all the saints; that so they may assist us, by their powerful intercession, to become worthy to contemplate thee, as they now do, in the mansion of thy glory. ence, and which is, in place to the living H iniquities are to be laid.

Hanc igitur oblationein servitutis nostrse, sed et cunctae familiae tuae, quaesurnus Domine, ut placatus accipias : diesque nostros in tua pace disponas, atque ab 83 tern a dainnatione nos eripi, et in electorain tuorum jubeas grege numerari. Per Christum Dominum nostrum. Amen.

Quam oblationem tu Deus in omnibus, qusesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque f acere digneris ; ut nobis Corpus et Sanguis fiat dilectissimi Filii tui Domini nostri Jesu Christi. few instants, to yield its t, upon whom all our

Vouchsafe, O God, to accept this offering which this thy assembled family presents to thee as the homage of its most happy servitude. In return, give us peace, save us from thy wrath, and number us among thy elect, through him who is coming to us — thy Son our Saviour.

Yea, Lord, this is the moment when this bread is to become his sacred Body, which is our food; and this wine is to be changed into his Blood, which is our drink. Ah! delay no longer, but send to us this divine- Son our Saviour 1

And here the priest ceases to act as man ; he now becomes more than a mere minister of the Church. His word becomes that of Jesus Christ, with all its power and efficacy. Prostrate yourself in profound adoration: for God Himself is about to descend upon our altar, coming down from heaven.

Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas: et elevatis oculis in caelum, ad te Deum Patrem suum omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens: Accipite, et manducate ex hoc omnes. Hoc est enim Corpus meum.

What, O God of heaven and earth, my Jesus, the long-expected Messias, what else can I do at this solemn moment but adore thee, in silence, as my sovereign Master, and open my whole heart to thee, as to its dearest King ? Come, then, Lord Jesus, come !

The divine Lamb is now lying on our altar! Glory and love be to Him for ever ! But He is come, that He may be immolated. Hence, the priest, who is the minister of the will of the Most High, immediately pronounces over the chalice those sacred words, which will produce the great mystical immolation, by the separation of the Victim's Body and Blood. The substances of bread and wine have ceased to exist : the species alone are left, veiling, as it were, the Body and Blood, lest fear should keep us from a mystery, which God gives us in order to give us confidence. Let us associate ourselves to the angels, who tremblingly look upon this deepest wonder.

Simili modo postquam 0 precious Blood! thou coenatum est, accipiens et price of my salvation ! I adore hiinc praeclarum calicem in thee! Wash away my sins, sanctas ac venerabiles ma- and give me a purity above the nus suas : item tibi gratias whiteness of snow. Lamb agens, benedixit, deditque ever slain, yet ever living, thou discipulis suis, dicens : Ac- comest to take away the sins cipite et bibite ex eo omnes. of the world ! Come also and

Hie est enim Calix San- reign in me by thy power and guinis mei, novi et jeterni by thy love.

TESTAMENTI: MYSTERIUM FIDE I : QUI PEO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATO- rum. Hsec quotiescumque feceritis, in mei" memoriam facietis.

The priest is now face to face with God. He again raises his hands towards heaven, and tells our heavenly Father, that the oblation now on the altar is no longer an earthly offering, but the Body and Blood, the whole Person, of His divine Son.

Unde et memores, Do- Father of infinite holiness, mine, nos servi tui, sed et the Host so long expected is plebs tua sancta, ejusdem here before thee! Behold

Christi Filii tui Domini this thy eternal Son, who suf- nostri tarn beatae Passionis, necnon et ab inferis Kesurrectionis, sed et in ccelos gloriosae Ascensionis : ofiferimus praeclarae majestati tuae de tuis donis ac datis Hostiam puram, Hostiam sanctam, Hostiam immaculatam : Panem sanctum vitae aeternae, et Calicem salutis perpetuae.

Supra quae propitio ac sereno vultu respicere digneris: et accepta habere, sicuti accepta habere dignatus es munera pueri tui justi Abel, et sacrificium patriarchae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam. fered a bitter passion, rose again with glory from the grave, and ascended triumphantly into heaven. He is thy Son; but he is also our Host, Host pure and spotless, our meat and drink of everlasting life.

Heretofore thou didst accept the sacrifice of' the innocent lambs offered to thee by Abel ; and the sacrifice which Abraham made thee of his son Isaac, who, though immolated, yet lived; and, lastly, the sacrifice, which Melchisedech presented thee, of bread and wine. Receive our Sacrifice, which is above all those others It is the Lamb, of whom all others could be but figures : it is the undying Victim: it is the Body of thy Son, who is the Bread of life, and his Blood, which, whilst a drink of immortality for us, is a tribute adequate to thy glory.

The priest bows down to the altar, and kisses it as the throne of love on which is seated the Saviour of men.

Supplices te rogamus, omnipotens Deus : jube haec perferri per manus sancti angeli tui in sublime altare tuum, in conspectu divinae Majestatis tuae : ut quotquot ex hac altaris participatione, sacrosanctum Filii tui Corpus et Sanguinem sumpserimus, omni benedictione coelesti et gratia repleamur.

But, O God of infinite power, these sacred gifts are not only on this altar here below; they are also on that sublime altar of heaven, which is before the throne of thy divine Majesty. These two altars are out one and the same, on which is accomplished the great mystery of thy glory and our salvation. Vouchsafe to

Per eumdem 'Christum Do- make us partakers of the Body minum nostrum. Amen. and Blood of the august Victim, from whom flow every grace and blessing.

Nor is the moment less favourable for making supplication for the Church suffering. Let us, therefore, ask the divine Liberator, who has come down among us, that He mercifully visit, by a ray of His consoling light, the dark abode of purgatory, and permit His Blood to flow, as a stream of mercy's dew, from this our altar, and refresh the panting captives there. Let us pray expressly for those among them who have a claim on our suffrages.

Memento etiam, Domine, famulorum famularumque tuarum N. et N., qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per eumdem Christum Dominum nostrum. Amen.

Dear Jesus ! let the happiness of this thy visit extend to every portion of thy Church. Thy face gladdens the elect in the holy city ; even our mortal eyes can see beneath the veil of our delighted faith; ah! hide not thyself from those brethren of ours, who are imprisoned in the place of expiation. Be thou refreshment to them in their flames, light in their darkness, and peace in their agonies of torment.

This duty of charity fulfilled, let us pray for ourselves, sinners, alas ! who profit so little by the visit which our Saviour pays us. Let us, together with the priest, strike our breast, saying :

Nobis quoque peccatoribus famufis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris cum tuis Sanctis apostolis etf martyribus : cum Joanne, Stephano, Matthia, Barnaba, Ignatio,

Alasl we are poor sinners, O God of all sanctity! yet do we hope that thy infinite mercy will grant us to share thy kingdom, not, indeed, by reasou of our works, which deserve little else than punishment, but because of the merits of this Sacrifice, which

Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Csecilia, Anastasia, et omnibus Sanctis tuis ; intra quorum nos consortium, non sestimator meriti, sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum. Per quern hsec omnia, Domine, semper bona creas, sanctificas, vivificas, benedicis, et prsestas nobis : per ipsum, et cum ipso, et in ipso, est tibi Deo Patri omnipotent, in unitate Spiritus Sancti, omnis honor et gloria.

While saying these last few words, the priest has taken up the sacred Host, which was on the altar ; he has held it over the chalice, thus reuniting the Body and Blood of the divine Victim, in order to show that He is now immortal. Then raising up both Chalice and Host, he offers to God the most noble and perfect homage which the divine Majesty could receive.

This solemn and mysterious rite ends the Canon. The silence of the mysteries is broken. The priest concludes his long prayers, by saying aloud, and so giving the faithful the opportunity of expressing their desire that his supplications be granted :

Per omnia saecula saecu- For ever and ever, lorum.

Answer him with faith, and in a sentiment of union with your holy mother the Church :

Amen. Amen! I believe the mys- tery which has just been accomplished. I unite myself to the offering which has been made, and to the petitions of the Church. we are offering unto thee. Remember, too, the merits of thy holy apostles, of thy holy martyrs, of thy holy virgins, and of all thy saints. Grant us, by their intercession, grace in this world, and glory eternal in the next : which we ask of thee, in the name of our Lord Jesus Christ, thy Son. It is by him thou bestowest upon us thy blessings of life and sanctification ; and by him also, with him, and in him, in the unity of the Holy Ghost, may honour and glory be to thee !

It is time to recite the prayer which our Saviour Himself has taught us. Let it ascend to heaven together with the sacrifice of the Body and Blood of Jesus Christ. How could it be otherwise than heard, when He Himself who made it for us, is in our very hands now while we say it? As this prayer belongs in common to all God's children, the priest recites it aloud, and begins by inviting us all to join in it.

OREMUS. LET tJS PRAY.

Prseceptis salutaribus mo- Having been taught by a niti, et divina institutione saving precept, and following f ormati, audemus dicere : the form given us by a divine instruction,, we thus presume

Pater noster, qui es in Our Father, who art in coelis, sanctificetur nomen heaven, hallowed be thy tuum : adveniat regnum tu- name : thy kingdom come : um : fiat voluntas tua sicut thy will be done on earth as it in ccelo, et in terra. Panem is in heaven. Give us this day nostrum quotidianum da our daily bread; and forgive nobis hodie : et dimitte nobis us our trespasses, as we forgive debita nostra, sicut et nos them that trespass against us : dimittimus debitoribus no- and lead us not into tempta- stris: et ne nos inducas in tion. tentationem.

Let us answer, with a deep feeling of our misery :

The priest falls once more into the silence of the holy mysteries. His first word is an affectionate Amen to your last petition — deliver us from evil — on which he forms his own next prayer : and could he pray for anything more needed ? Evil surrounds us everywhere, and the Lamb on our altar has been sent to expiate it and to deliver us from it. to speak :

THE LORD'S PRAYER

Sed libera nos a malo.

But deliver us from evil.

How many, 0 Lord, are the evils which beset us! Evils past, which are the wounds left on our soul by our sins, and which strengthen her wicked propensities. Evils present, that is, the sins now at this very time upon our soul; the weakness of this poor soul, and the tempations which molest her. There are, also, future evils, that is the chastisement which our sins deserve from the hand of thy justice. In presence of this Host of our salvation, we beseech thee, O Lord, to deliver us from all these evils, and to accept in our favour the intercession of Mary the Mother of Jesus, of thy holy apostles Peter and Paul and Andrew. Liberate us, break our chains, give us peace : through Jesus Christ, thy Son, who with thee liveth and reigneth God.

The priest is anxious to announce the peace, which he has asked and obtained; he therefore finishes his prayer aloud, saying :

Per omnia saecula saecu- World without end. lorum.

B. Amen. B. Amen.

Then he says :

Pax Domini sit semper May the peace of our Lord vobiscum. be ever with you.

To this paternal wish, reply : B. Et cum spiritu tuo. B. And with thy spirit.

The mystery is drawing to a close : God is about to be united with man, and man with God, by means of Communion. But first, an imposing and sublime rite takes place at the altar. So far the

Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, praesentibus et futuris : et, inter cedent e beata et gloriosa semper Virgine Dei Genitrice Maria, cum beatis apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris : ut ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab omni perturbatione securi. Per eumdem Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus. priest has announced the death of Jesus ; it is time to proclaim His Kesurrection. To this end, he reverently breaks the sacred Host; and having divided it into three parts, he puts one into the chalice, thus reuniting the Body and Blood of the immortal Victim. Do you adore and say :

Haec commixtio et consecratio Corporis et Sanguinis Domini nostri Jesu Christi, fiat accipientibus nobis in vitam seternam. Amen.

Glory be to thee, O Saviour of the world, who didst, in thy Passion, permit thy precious Blood to be separated from thy sacred Body, afterwards uniting them again together by thy divine power.

Offer now your prayer to the ever-living Lamb, whom St. John saw on the altar of heaven, standing though slain : 1 say to this your Lord and King, who has taken upon Himself all our iniquities in order to wash them away by His Blood :

Agnus Dei, qui tollis pec- Lamb of God, who takest cata mundi, miserere nobis, away the sins of the world, have mercy on us.

Agnus Dei, qui tollis pec- Lamb of God, who takest cata mundi, miserere nobis, away the sins of the world, have mercy on us.

Agnus Dei, qui tollis pec- Lamb of God, who takest cata mundi, dona nobis pa- away the sins of the world, cem. give us peace.

Peace is the grand object of our Saviour's coming into the world : He is the Prince of peace. The divine Sacrament of the Eucharist ought therefore to be the mystery of peace, and the bond of Catholic unity ; for, as the apostle says, all we who partake of one Bread, are all one bread and one body. 2 It is on this account that the priest, now that he is on the point of receiving, in Communion, the sacred Host, prays that fraternal peace may be preserved in the Church, and more especially in this portion

^poc. v. 6. 2 1 Cor. x. 17. of it which is assembled round the altar. Pray with him, and for the same blessing :

Domine Jesu Cbriste, qui dixisti apostolis tuis: Pacem relinquo vobis, pacem meam do vobis : ne respicias peccata mea, sed fidein Ecclesiae tuse : eamque secundum voluntatem tuam pacificare, et coadunare digneris. Qui vivis et regnas Deus, per omnia saecula sseculorum. Amen.

Lord Jesus Christ, who saidst to thy apostles, « My peace I leave with you, my peace I give unto you :' regard not my sins, but the faith of thy Church, and grant her that peace and unity which is according to thy will. Who livest and reignest God for ever and ever. Amen.

If it be a High Mass, the priest here gives the kiss of peace to the deacon, who gives it to the subdeacon, and he to the choir. During this ceremony, you should excite within yourself feelings of Christian charity, and pardon your enemies, if you have any. Then continue to pray with the priest :

Domine Jesu Christe, Fili Dei vivi, qui ex voluntate Patris, cooperante Spiritu Sancto, per mortem tuam mundum vivificasti : libera me per hoc sacrosanctum Corpus, et Sanguinem tuum, ab omnibus iniquitatibus meis, et universis malis, et f ac me tuis semper inhaerere mandatis, et a te nunquam separari permittas. Qui cum eodem Deo Patre et Spiritu Sancto vivis et regnas Deus in saecula sseculorum. Amen.

Lord Jesus Christ, Son of the living God, who, according to the will of the Father, through the co-operation of the Holy Ghost, hast by thy death given life to the world ; deliver me by this thy most sacred Body and Blood from all my iniquities, and from all evils; and make me always adhere to thy commandments, and never suffer me to be separated from thee, who with the same God the Father and the Holy Ghost, livest and reignest God for ever and ever. Amen.

If you are going to Communion at this Mass, say the following prayer ; otherwise prepare yourself to make a spiritual Communion :

Perceptio Corporis tui, Domine Jesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in judicium et condemnationem : sed pro tua pietate prosit mihi ad tutamentum mentis' et corporis, et ad medelam percipiendam. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.

Let not the participation of thy Body, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation ; but through thy mercy may it be a safeguard and remedy both to my soul and body. Who with God the Father, in the unity of the Holy Ghost, livest and reignest God for ever and ever. Amen.

When the priest takes the Host into his hands, in order to receive it in Communion, say :

Panem coelestem acci- Come, my dear Jesus, come ! piam, et nomen Domini invocabo.

When he strikes his breast, confessing his unworthiness, say thrice with him these words, and in the same disposition as the centurion of the Gospel, who first used them :

Domine, non sum dignus, ut intres sub tectum meum : sed tantum die verbo, et sanabitur anima mea.

Lord, I am not worthy that thou shouldst enter under my roof ; say it only with one word of thine, and my soul shall be healed.

Whilst the priest receives the sacred Host, if you also are to communicate, adore profoundly your God, who is ready to take up His abode within you, and again say to Him with the bride : ' Come, Lord Jesus, come !'

But should you not be going to receive sacramentally, make a spiritual Communion. Adore Jesus Christ who thus visits your soul by His grace, and say to Him :

Corpus Domini nostri Jesu Christi, custodiat animam meam in vitam seternam. Amen.

I give thee, 0 Jesus, this heart of mine, that thou mayst dwell in it, and do with me what thou wilt. byGoogk

Then the priest takes the chalice, in thanksgiving, and says :

Quid retribuam Domino pro omnibus, quae retribuit mini ? Calicem salutaris accipiam, et nomen Domini invocabo. Laudans invocabo Dominum, et ab inimicis meis salvus ero.

What return shall I make to the Lord for all he hath given to me ? I will take the chalice of salvation, and will call upon the name of the Lord. Praising I will call upon the Lord, and I shall be saved from mine enemies.

But if you are to make a sacramental Communion, you should, at this moment of the priest's receiving the precious Blood, again adore the God who is coming to you, and keep to your prayer : ' Come, Lord Jesus, come !'

If, on the contrary, you are going to communicate only spiritually, again adore your divine Master, and say to Him :

Sanguis Domini nostri I unite myself to thee, my

Jesu Christi custodiat ani- beloved Jesus 1 do thou unite mam meam in vitam aeter- thyself to me 1 and never let nam. Amen. us be separated.

It is here that you must approach to the altar, if you are going to Communion. The dispositions suitable for holy Communion, during this season of Septuagesima, are given in the next chapter.

The Communion being finished, and while the priest is purifying the chalice the first time, say :

Quod ore sum^simus, pura mente capiamus : pilot de munere temporali fiat grimage ; nobis remedium sempiternum.

Do- Thou hast visited me, O mine, God, in these days of my give me grace to treasure up the fruits of this visit for my future eternity.

While the priest is purifying the chalice the second time, say :

Corpus tuum, Domine, Be thou for ever blessed, O quod sumpsi, et Sanguis my Saviour, for having adquem potavi, adhsereat vis- mitted me to the sacred mys- ceribus meis : et preesta ut tery in me non remaneat scelerum macula, quern pura et sancta refecerunt Sacramenta. Qui vivis et regnas in ssecula sseculorum. Amen, of thy Body and Blood, May my heart and senses preserve, by thy grace, the purity which thou hast imparted to them ; and may I be thus rendered less unworthy of thy divine visit.

The priest, having read the antiphon called the Communion, which is the first part of his thanksgiving for the favour just received from God, whereby He has renewed His divine presence among us, turns to the people with the usual salutation ; after which he recites the prayers, called the Postcommunion, which are the completion of the thanksgiving. You will join him here also, thanking God for the unspeakable gift He has just lavished on you, and asking Him, with most earnest entreaty, that He will bestow upon you a lasting spirit of compunction.

These prayers having been recited, the priest again turns to the people, and full of joy for the immense favour he and they have been receiving, he says :

Dominus vobiscum. The Lord be with you.

Answer him :

Et cum spiritu tuo. And with thy spirit.

Ite, Missa est. Go, the Mass is finished.

B. Deo gratias. B. Thanks be to God.

The priest makes a last prayer, before giving you his blessing ; pray with him :

Placeat tibi, sancta Trinitas, obsequium servitutis O mese, et prsesta ut sacrificium quod oculis tuse majestatis in indignus obtuli, tibi sit et me omnibus, pro quibus illud ness obtuli, sit, te miserante, ceived

Eternal thanks be to thee, adorable Trinity, for the mercy thou hast shown to me, permitting me to assist at this divine Sacrifice. Pardon acceptable, mihique, the negligence and coldwherewith I have reso great a favour, and propitiabile. Per Christum deign to confirm the blessing, Dominum nostrum. Amen, which thy minister is about to give me in thy name.

The priest raises his hand, and thus blesses you :

Benedicat vos omnipotens May the almighty God, Deus, Pater, et Filius, et Father, Son, and Holy Ghost, Spiritus Sanctus. bless you !

jR. Amen. B. Amen.

He then concludes the Mass, by reading the first fourteen verses of the Gospel according to St. John, which tell us of the eternity of the Word, and of the mercy which led Him to take upon Himself our flesh, and to dwell among us. Pray that you may be of the number of those, who, now that He has come unto His own, receive Him, and are made the sons of God.

V. Dominus vobiscum. F. The Lord be with you. i?. Et cum spiritu tuo. jB. And with thy spirit.

THE Li

Inititim sancti Evangelii secundum Joannem.

Cap. 1.

In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt ; et sine ipso factum est nihil. Quod factum est, in ipso vita erat, et vita erat lux hominum : et lux in tenebris lucet, et tenebrae earn non comprehenderunt. Fuit homo missus a Deo, cui nomen erat Joannes. Hie venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent

IT GOSPEL

The beginning of the holy Gospel according to John.

Ch. 1.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was made nothing that was made. In him was life, and the life was the light of men ; and the light shineth in the darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light digitized by GoOglC per ilium. Non erat ille lux, sed ut testimonium perhiberet de lumine. Erat lux vera; quae illuminat omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus : qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Et Verbum caro factum est, et habitavit in nobis : et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum grata et veritatis.

B. Deo gratias. that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them he gave power to be made the sons of God; to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us; and we saw his glory, as it were the glory of the Only - Begotten of the Father, full of grace and truth. B. Thanks be to God.

CHAPTEE THE SIXTH

ON HOLY COMMUNION DURING SEPTUAGESIMA

We have already said that the Christian who, by the meditations suitable to the spirit of Septuagesima, has come to a clearer knowledge, not only of the sad consequences of original sin, but also ol the malice of his own personal faults, should be all the more eager to assist at the holy Sacrifice, wherein is offered the Victim of man's salvation. But now that his own unworthiness is more than ever evident to him, ought he to abstain from partaking, by holy Communion, of this life-giving and purifying Host? Such is not our Saviour's will. He came down from heaven, not to judge, but to save us. 1 He knows how long and rugged is the road we have to traverse, before we reach that happy day, on which we shall rest with Him, in the joy of His Eesurrection. He has compassion on us; He fears lest we faint in the way; 2 and He, therefore, offers us the divine food, which gives life and strength to our souls, and refreshes them in their toil. We feel that our hearts are not yet pure enough; let us, then, with a humble and contrite heart, go to Him who has come that He may restore to our souls their original beauty. Let us, at all times, remember the solemn injunction, which this Saviour so graciously deigned to give us : ' Except ye eat the Flesh of the Son of Man, ye shall not have life in you/ 3

If, therefore, sin has no longer dominion over us; if we have destroyed it by true sorrow and sincere confession, made efficacious by the absolution of God's priest : left us not deprive ourselves of the Bread of life, 4 no matter how great soever our infirmities may seem ; for it is for us that our Jesus has prepared the feast. If we feel that the chains of sin are still upon us ; if by self-examination, made with the light of the truth that is now granted to us, we discover in our souls certain stains, which the false principles of the world and too easy a conscience have hitherto made us overlook; let us lose no time, let us make a good confession : and when we have made our peace with the God of mercy, let us approach the holy Table, and receive the pledge of our reconciliation.

Yes, let us go to holy Communion, during this season of Septuagesima, with a most heart-felt conviction of our unworthiness. It may be that hitherto we have sometimes gone with too much familiarity, on account of our not sufficiently

1 St. John iii. 17. 2 St. Matt. xv. 32.

3 St. John vi. 54. * Ibid., 35. understanding our nothingness, our misery, and the infinite holiness of the God who thus unites Himself with His sinful creatures. Henceforth, our heart shall be more truthful ; blending together the two sentiments of humility and confidence, we will say, with an honest conviction, those words of the centurion of the Gospel, which the Church puts upon our lips, when she is distributing to us the Bread of life : ' Lord, I am not worthy that thou shouldst enter under my roof; say but the word, and my soul shall be healed/ 1

We will here give, as in the two preceding seasons, acts, which may serve as a preparation for holy Communion during these weeks of Septuagesima. There are souls that feel the want of some such assistance as this ; and, for the same reason, we will add a form of thanksgiving for after Communion.

The signal grace which thou, 0 my God, hast granted to me, that I should know the wounds of my soul, has revealed to me the greatness of my misery. I have been taught how deep was the darkness that covered me, and how much I needed thy divine light. But whilst the torch of faith has thus shown me the abyss of my own poor nature, it has also taught me how wonderful are the works, which thy love of thy ungrateful creature has made thee undertake, in order that thou mightest raise him up and save him. It was for me thou didst assume my human nature, and wast born at Bethlehem ; it is for me that thou art soon to shed thy Blood on the cross. Thou commandest me to believe these miracles of thy love. I do believe them, 0 my God, humbly and gratefully. I also believe, and with an equally lively faith, that in a few moments thou art to give thyself to me in this ineffable mystery of holy Communion. Thou sayest to me : * This is my Body, this is my Blood ': — thy word is enough ; in spite of my unworthiness seeming to forbid the possibility

BEFOBE COMMUNION

ACT OF FAITH

1 St. Matt. viii. 8.

5—2

6S of such Communion, I believe, I consent, I bow down before thine infinite truth. Oh 1 can there be Communion between the God of all holiness and a sinner such as I ? And yet thou assurest me that thou art verily coming to me ! I tremble, 0 eternal Truth, but I believe. I confess that thy love of me is infinite, and that, having resolved to give thyself to thy poor and sinful creature, thou wilt suffer no obstacle to stand in thy way !

During the season just past, I have often contemplated, O my Jesus, thy coming from thy high throne into the bosom of Mary, thy uniting thy divine Person to our weak mortal nature, and thy being born in the crib of a poor stable. And when I thought on these humiliations of my God, they taught me not only to love thee tenderly, but also to know my own nothingness, for I saw more clearly what an infinite distance there is between the creature and his Creator ; and seeing these prodigies of thy immense love, I gladly confessed my own vileness. But now, dearest Saviour, 1 am led to consider something far more humiliating than the lowliness of my nature. That nothingness should be but nothingness, is not a sin. No ; it is my sins that appal me. Sin has so long tyrannized over me ; its consequences are still upon me ; it has given me such dangerous tendencies; and I am so weak in resisting its bidding. When my first parent sinned, he hid himself, lest he should meet thee ; and thou biddest me come unto thee, not to sentence me to the punishment I deserve, but to give me, oh ! such a mark of love — union with thyself ! Can this be ? Art thou not the infinitely holy God ? I must needs yield, and come, for thou art my sovereign Master ; and who is there that dares resist thy will ? I come, then, humbling myself, even to my very nothingness, before thee, and beseeching thee to pardon my coming, for I come because thou wilt have it so.

And shall I, O my Jesus, confess thus the grievousness and multitude of my sins, without promising thee to sin no more ? Thou wishest this sinner to be reconciled with thee, thou desirest to press him to thy sacred Heart: and could he, whilst thanking thee for this thy wonderful condescension, still love the accursed cause which made him thine enemy ? No, my infinitely merciful God, no 1 I will not, like my first

ACT OF HUMILITY

ACT OF CONTRITION parent, seek to escape thy justice, but, like the prodigal son, I will arise and go to my Father ; like Magdalene, I will take courage and enter the banquet-hall ; and, though trembling at the sight of my sins, I will comply with thy loving invitation. My heart has no further attachment to sin, which I hate and detest as the enemy of thy honour and of my own happiness. I am resolved to shun it from this time forward, and to spare no pains to free myself from its tyranny. There shall be no more of that easy life which chilled my love, nor of that studied indifference which dulled my conscience, nor of those dangerous habits which led me to stray from my loyalty to thee. Despise not, O God, this my humble and contrite heart.

Such is thy love for us in this world, O my Jesus, that, as thou thyself sayest, thou art come not to judge, but to save. I should not satisfy thee, in this happy Communion hour, were I to offer thee but this salutary fear, which has led me to thy sacred feet, and this shame-stricken conscience, which makes me tremble in thy holy presence. The visit thou art about to pay me is a visit of love. The Sacrament, which is going to unite me to thee, is the Sacrament of thy love. Thou, my good Shepherd, hast said, that he loves most, who has been forgiven most. My heart then must dare to love thee ; it must love thee with all its warmth ; the very recollection of its past disloyalty must make its loving thee doubly needed and doubly fervent. Ah ! sweet Lord ! See this poor heart of mine ; strengthen it, console it, drive away its fears, make it feel that thou art its Jesus 1 It has come back to thee, because it feared thee ; if it love thee, it will never again leave thee.

And thou, O Mary, refuge of sinners, help me to love him, who is thy Son, and our Brother. Holy angels ! ye who live eternally on that love, which has never ceased to glow in your mighty spirits, remember, I reverently pray you, that this God created me, as he did you, that I might love him. All ye holy saints of God ! I beseech you, by the love wherewith ye are inebriated in heaven, graciously give me a thought, and prepare now my heart to be united with him. Amen.

ACT OF LOVE

AFT EE COMMUNION ACT OF ADORATION

Thou art here within me, great God of heaven ! Thou art, at this moment, residing in a sinner's heart I I, yea, I, am thy temple, thy throne, thy resting-place! How shall I worthily adore thee, who hast deigned to come down into this abyss of my lowliness and misery? The angels veil their faces in thy presence ; thy saints lay their crowns at thy feet ; and I, that am but a sinful mortal, how shall I sufficiently honour thee, O infinite Power, infinite Wisdom, infinite Goodness ? This soul, wherein thou art now dwelling, has presumed so many times to set thee at defiance, and boldly disobey and break thy commands. And thou canst come to me after all this, and bring all thy beauty and greatness with thee ! What else can I do, but give thee the homage of a heart, that knows not how to bear the immensity of the honour thou art now lavishing on me ? Yes, my own wonderful and loving God, I adore thee ; I acknowledge thee to be the sovereign Being, the Creator and preserver of all creatures, and the undisputed Master of everything that belongs to me. I delightedly confess my dependence on thee, and offer thee, with all my heart, my humble service.

ACT OF THANKSGIVING

Thy greatness, 0 my God, is infinite ; but thy goodness to me is incomprehensible. Thy being now present within this breast of mine is, I know, a proof of that immense power, which shows itself where and when it wills ; but it is also a mark of thy love for me. Thou art come to my soul, that thou mayst be closely united with her, comfort her, give- her a new life, and bring her all good things. Oh! who will teach me how to value this grace, and thank thee for it in a becoming way ? But how shall I hope to value it as I ought, when I am not able to understand either the love that brings thee thus within me, or my own need of having thee ? And when I think of my inability to make thee a suitable return of thanks, I feel as though I can give thee nothing but my speechless gratitude. Yet thou wiliest that this my heart, poor as it is, should give thee its thanks ; thou takest delight in receiving its worthless homage. Take it, then, my loving Jesus ! I give it thee with all possible joy, and beseech thee to reveal unto me the immensity of thy gift, and to enrich me more that I may give thee more.

ACT OF LOVE

But nothing will satisfy thee, 0 my infinite Treasure, unless I give thee my love. Thou hast ever loved me, and thou art stUl loving me; I must love thee in return! Thou hast borne with me ; thou hast forgiven me ; thou art, at this moment, overpowering me with honour and riches ; and all this out of love for me ! The return thou askest of me, is my love ! Gratitude will not content thee, thou wilt have my love! But, Jesus, my dear Jesus! — my past life — the long years I have spent in offending thee — rise up before me, and tell me to hide myself from thee! And yet, whither could I go without carrying thee within me, for thou hast taken up thine abode in my inmost soul ? No, I will not run from thee ! I will summon all the energies of my heart to tell thee that I love thee ; that thy love for me has emboldened me ; that I belong to thee ; that I love thee above all else that I love ; and that, henceforth, all my joy and happiness shall be in pleasing thee, and doing whatsoever thou askest of me.

I know, dear Jesus, that what thou askest of me is not the passing sentiment of a heart excited by the thought of thy goodness towards it. Thou hast loved me from eternity; thou lovedst me, even when I was doing nothing for thee ; thou hast given me light to know my miseries ; thou hast shielded me against thine own angry justice; thou hast mercifully pardoned me a countless number of times ; thou art even now embracing me with tenderest love ; and all these works of thy almighty hand have been but for one end — to make me give myself to thee, and live, at last, for thee. It is this thou wouldst obtain of me, by granting me this precious earnest of thy love, which I have just received. Thou hast said, speaking of this ineffable gift : * As I live by the Father ; so he that eateth me, the same also shall live by me.' 1 Henceforth, 0 Bread, which came down from heaven I 2 thou art the source of my life. Now, more than ever, my life belongs to thee. I give it unto thee. I dedicate unto thee my soul, my body, my faculties, my whole being. Do thou direct and fovern me. I resign myself entirely into thy hands. I am lind, but thy light will guide me ; I am weak, but £ny power will uphold me ; I am inconstant, but thy unchangeableness will give me stability. I trust unreservedly in thy mercy, which never abandons them that hope in thee.

ACT OF OBLATION i St. John vi. 58.

8 Ibid., 51.

O Mary ! pray for me, that I lose not the fruit of this visit. Holy angels! watch over this dwelling-place of your Lord, which he has .so mercifully chosen : let nothing defile it. 0 all ye saints of God I pray for the sinner, unto whom he has given this pledge of his divine pardon.

CHAPTEE THE SEVENTH

ON THE OFFICE OF VESPEKS FOR SUNDAYS AND FEASTS DURING SEPTUAGESIMA

The Office of Vespers, or Evensong, consists firstly of the five following psalms and antiphons. According to our custom, we preface each psalm with a short explanation, in order to draw attention to what is most in harmony with the spirit of Septuagesima.

After the Pater and Ave have been said in secret, the Church commences this Hour with her favourite supplication :

V. Deus in adjutorium meum intende.

B. Domine, ad adjuvandum me festina.

Gloria Patri, et Filio, et Spiritui Sancto :

Sicut erat in principio et nunc et semper, et in ssecula sseculorum. Amen.

Laus tibi, Domine, Bex ffiternse gloriae.

Ant. Dixit Dominus.

V. Incline unto my aid, 0 God.

B. O Lord, make haste to help me.

Glory be to the Father, and to the Son, and to the Holy Ghost.

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

Praise be to thee, 0 Lord, King of eternal glory.

Ant. The Lord said.

The first psalm is a prophecy of the future glory of the Messias. It shows us His triumph; after His humiliations and His cross, the Man- God shall sit on the right hand of His Father. Moreover, He is to come again into this world, to judge it, and to crush the proud heads of sinners. Whilst thus celebrating His glory, let us not forget His justice. psalm 109

Dixit Dominus Domino meo : * Sede a dextris meis.

Donee ponam inimicos tuos: * scabellum pedum tuorum.

Yirgam virtutis tuae emittet Dominus ex Sion : * dominate in medio inimicorum tuorum.

Tecum principium in die virtutis tuae in splendoribus sanctorum : * ex utero ante luciferum genui te.

Juravit Dominus, et non poenitebit eum : * Tu es Sacerdos in aeternurn secundum ordinem Melchisedech.

Dominus a dextris tuis : * confregit in die irae suae reges.

Judicabit in nationibus, implebit ruiDas : * conquassabit capita in terra multorum.

De torrente in via bibet : * propterea exaltabit caput.

Ant. Dixit Dominus Domino meo, sede a dextris meis.

Ant. Fidelia.

The Lord said to my Lord, his Son : Sit thou at my right hand, and reign with me.

Until, on the day of thy last coming, I make thy enemies thy footstool.

0 Christ ! the Lord thy Father, will send forth the sceptre of thy power out of Sion : from thence rule thou in the midst of thy enemies.

With thee is the principality in the day of thy strength, in the brightness of the saints : For the Father hath said to thee : From the womb, before the day-star, I begot thee.

The Lord hath sworn, and he will not repent: he hath said, speaking of thee, the God- Man: Thou art a priest for ever, according to the order of Melchisedech.

Therefore, 0 Father, the Lord thy Son is at thy right hand: he hath broken kings in the day of his wrath.

He shall also judge among nations : in that terrible coming, he shall fill the ruins of the world: he shall crush the heads in the land of many.

He cometh now in humility : he shall drink, in the way, of the torrent of sufferings : therefore, shall he lift up the head.

Ant. The Lord said to my Lord, sit thou at my right hand.

Ant. Faithful. byGoogk

The following psalm commemorates the mercies of God to His people, the promised Covenant, the Redemption, His fidelity to His word. But it also tells us that the name of the Lord is terrible because it is holy ; and concludes by telling us, that the fear of the Lord is the beginning of wisdom. psalm 110

I will praise thee, O Lord, with my whole heart : in the counsel of the just, and in the congregation.

Great are the works of the Lord : sought out according to all his wills.

His work is praise and magnificence : and his justice continueth for ever and ever.

He hath made a remembrance of his wonderful works, being a merciful and gracious Lord: he hath given food to them that fear him.

He will be mindful for ever of his covenant with men : he will show forth to his people the power of his works.

That he may give them, his Church, the inheritance of the Gentiles: the works of his hands are truth and judgment.

All his commandments are faithful, confirmed for ever and ever: made in truth and equity.

He hath sent redemption to his people ; he hath thereby commanded his covenant for ever.

Holy and terrible is his name : the fear of the Lord is the beginning of wisdom.

A good understanding to all that do it : his praise continueth for ever and ever.

Confitebor tibi, Domine, in toto corde meo : * in consilio justorum et congregatione.

Magna opera Domini: * exquisita in omnes voluntates ejus.

Conf essio et magnificentia opus ejus : * et justitia ejus manet in sseculum sseculi.

Memoriam fecit mirabilium suorum, misericors et miserator Dominus : * escam dedit timentibus se.

Memor erit in sseculum testamenti sui: * virtutem operum suorum annuntiabit populo suo.

Ut det illis haereditatem Gentium : * opera manuum ejus Veritas et judicium.

Fidelia omnia mandata ejus, confirmata in sseculum sseculi : * facta in veritate et sequitate.

Bedemptionem misit populo suo : * mandavit in seternum testamentum suum.

Sanctum et terribile nomen ejus : * initium sapientise timor Domini.

Intellectus bonus omnibus facientibus eum : * laudatio ejus manet in saeculum saeculi.

VESPEBS

Ant. Fidelia omnia man- Ant. Faithful are all his data ejus; confirmata in commandments confirmed for sseculum saeculi. ever and ever.

Ant. In mandatis. Ant. In his command- ments.

The next psalm sings the happiness of the just man, and his hopes on the day of his Lord's coming. It tells us, likewise, of the confusion and despair which will torment the sinner, who, during life, was insensible to his own interests, and deaf to the invitations made him by the Church. psalm 111

Beatus vir, qui timet Dominum : * in mandatis ejus volet nimis.

Potens in terra erit semen ejus : ■ * generatio rector um benedicetur.

Gloria, et divitiae in domo ejus : * et justitia ejus manet ip. saeculum saeculi.

Exortum est in tenebris lumen rectis : * misericors, et miserator, et justus.

Jucundus homo, qui miseretur et commodat, disponet sermones suos in judicio : * quia in aeternum non com movebitur.

In memoria aeterna erit justus : * ab auditione mala non timebit.

Paratum cor ejus sperare in Domino, confirmatum est cor ejus : * non commovebitur donee despiciat inimicos suos.

Dispersit, dedit pauperibus, justitia ejus manet in

Blessed is the man that feareth the Lord : he shall delight exceedingly in his commandments.

His seed shall be mighty upon earth: the generation of the righteous shall be blessed.

Glory and wealth shall be in his house : and his justice remaineth for ever and ever.

To the righteous a hght is risen up in darkness : he is merciful, and compassionate, and just.

Acceptable is the man that showeth mercy and lendeth ; he shall order his words with judgment : because he shall not be moved for ever.

The just shall be in everlasting remembrance : he shall not fear the evil hearing.

His heart is ready to hope in , the Lord ; his heart is strengthened ; he shall not be moved until he look over his enemies.

He hath distributed, he hath given to the poor ; his justice

SBPTTTAGBSIMA saeculum saeculi: * cornu ejus exaltabitur in gloria.

Peccator videbit, et irascetur, dentibus suis fremet et tabescet : * desiderium peccatorum peribit.

Ant. In mandatis ejus cupit nimis. Ant. Sit nomen Domini. remaineth for ever and ever : his horn shall be exalted in glory.

The wicked shall see, and shall be angry ; he shall gnash with his teeth, and pine away ; the desire of the wicked shall perish.

Ant. In his commandments he delighteth exceedingly.

Ant. May the name of the Lord.

The psalm, Laudate pueri, is a canticle of praise to the Lord, who, from His high heaven, has taken pity on the fallen human race, and facilitated its return to its Maker.

PSALM 112

Laudate, pueri, Dominum : * laudate nomen Domini.

Sit nomen Domini benedictum: * ex hoc nunc et usque in sseculum.

A solis ortu usque ad occasum: * laudabile nomen Domini.

Excelsus super omnes gentes Dominus : * et super coelos gloria ejus.

Quis sicut Dominus Deus noster qui in altis habitat : * et humilia respicit in coelo et in terra ?

Suscitans a terra inopem :* et de stercore erigens pauper em.

Ut collocet eum cum principibus: * cum principibus populi sui.

Qui habitare f acit sterilem in domo : * matrem filiorum lsetantem.

Praise the Lord, ye children; praise ye the name of the Lord.

Blessed be the name of the Lord : from henceforth now and for ever.

From the rising of the sun unto the going down of the same, the name of the Lord is worthy of praise.

The Lord is high above all nations: and his glory above the heavens.

Who is as the Lord * our God, who dwelleth on high : and looketh down on the low things in heaven and in earth ?

Kaising up the needy from the earth: and lifting up the poor out of the dunghill.

That he may place him with princes: with the princes of his people.

Who maketh a barren woman to dwell in a house, the joyful mother of children.

. Digitized by

Ant. Sit nomen Domini benedictum in saecula. Ant. Nos qui vivimus.

Ant. May the name of the Lord be for ever blessed. Ant. We that live.

The fifth psalm, In exitu, recounts the prodigies witnessed under the ancient Covenant : they were figures, whose realities are to be accomplished in if we will but return to the Lord our God. He us will deliver Israel from Egypt, emancipate the Gentiles from their idolatry, and pour out a blessing on every man who will consent to fear and love the Lord. psalm 113

In exitu Israel de ^gypto: * domus Jacob de populo barbaro.

Facta est Judaea sanctificatio ejus : * Israel potestas ejus.

Mare vidit, et fugit : * Jordanis conversus est retrorsum.

Montes exsultaverunt ut arietes: * et colles sicut agni ovium.

Quid est tibi, mare, quod fugisti: * et tu Jordanis, quia conversus es retrorsum ?

Montes exsultastis sicut arietes : * et colles sicut agni ovium ?

A facie Domini mota est terra : * a facie Dei Jaeok

Qui convertit petram in stagna aquarum: * et rupem in fontes aquarum.

Non nobis, Domine, non nobis : * sed nomini tuo da gloriam.

Super misericordia tua, et veritate tua: * nequando

When Israel went out of Egypt, the house of Jacob from a barbarous people.

Judea was made his sanctuary, Israel his dominion.

The sea saw and fled; Jordan was turned back.

The mountains skipped like rams : and the hills like the lambs of the flock.

What ailed thee, 0 thou sea, that thou didst flee : and thou, O Jordan, that thou wast turned back ?

Ye mountains that ye skipped like rams : and ye hills like lambs of the flock ?

At the presence of the Lord the earth was moved, at the presence of the God of Jacob.

Who turned the rock into pools of water, and the stony hills into fountains of water.

Not to us, O Lord, not to us: but to thy name give glory.

For thy mercy, and for thy truth's sake : lest the Gentiles by Google

SBPTUAGBSIMA dicant Gentes : Ubi est Deus eorum ?

Deus autem noster in coelo: * omnia quaecumque voluit, fecit.

Simulacra Gentium argentum et aurum : * opera manuum hominum.

08 habent, et non loquentur : * oculos habent, et non videbunt.

Aures habent, et non audient : * nares habent et non odorabunt.

Manus habent, et non palpabunt, pedes habent et non ambulabunt : * non clamabunt in gutture suo.

Similes illis fiant qui faciunt ea : * et omnes qui confidunt in eis.

Domus Israel speravit in Domino: * adjutor eorum, et protector eorum est.

Domus Aaron speravit in Domino: * adjutor eorum, et protector eorum est.

Qui timent Dominum, speraverunt in Domino :

• adjutor eorum, et protector eorum est.

Dominus memor fuit nostri : * et benedixit nobis. Benedixit domui Israel :

• benedixit domui Aaron.

Benedixit omnibus qui timent Dominum: * pusillis cum majoribus.

Adjiciat Dominus super vos : * super vos, et super filios vestros.

Benedicti vos a Domino :

• qui fecit ccelum et terram. Coelum cceli Domino: * terram autem dedit filiis hominum. should say : Where is their God?

But our God is in heaven: he hath done all things whatsoever he would.

The idols of the Gentiles are silver and gold : the works of the hands of men.

They have mouths, and speak not: they have eyes, and see not.

They have ears, and hear not : they have noses, and smell not.

They have hands, and feel not : they have feet, and walk not : neither shall they cry out through their throat.

Let them that make them become like unto them : and all such as trust in them.

The house of Israel hath hoped in the Lord : he is their helper and their protector.

The house of Aaron hath hoped in the Lord : he is their helper and their protector.

They that feared the Lord have hoped in the Lord : he is their helper and their protector.

The Lord hath been mindful of us, and hath blessed us.

He hath blessed the house of Israel : he hath blessed the house of Aaron.

He hath blessed all that fear the Lord, both little and great.

May the Lord add blessings upon you : upon you, and upon your children.

Blessed be you of the Lord, who made heaven and earth.

The heaven of heaven is the Lord's : but the earth he has given to the children of men.

Non mortui laudabunt te, Domine : * neque omnes qui descendunt in infernum.

Sed nos qui vivimus, benedicimus Domino : * ex hoc nunc et usque in sseculum.

Ant. Nos qui vivimus, benedicimus Domino.

The dead shall not praise thee O Lord : nor any of them that go down to hell.

But we that live bless the Lord : from this time now and for ever.

Ant. We that live bless the Lord. .

After these five psalms, a short lesson from the holy Scriptures is read. It is called Capitulum, bebauee it is always very short. The one for each Sunday is given in the Proper.

After the capitulum, follows the hymn, Lucis Creator. It was written by St. Gregory the Great. It sings of creation, and celebrates the praises of that portion of it which was called forth on this first day — the light. The saint teaches us to ask that our soul may be roused, may be loosed from the spells of this life, and may turn all her energies to eternal things.

HYMN*

Lucis Creator optime, Lucem dierum proferens : Primordiis lucis novse, Mundi parans originem.

O infinitely good Creator of the light ! by thee was produced the light of day, providing thus the world's beginning with the beginning of the new-made light.

• According to the monastic

B. breve. Quam magnificata sunt, * Opera tua Domine. Quam. V. Omnia in Sapientia fecisti. * Opera. Gloria Patri, etc. Quam.

Lucis Creator optime, Lucem dierum proferens ; Primordiis lucis novae, Mundi parans originem.

Qui mane junctum vesperi Diem vocari prsecipis, Tetrum chaos illabitur, Audi preces cum fletibus. rite, it is as follows : —

Ne mens gravata crimine, Vitse sit exsul munere, Dum nil perenne cogitat, Seseque culpis illigat.

Coelorum pulset intimum, Vitale tollat prsemium : Vitemus omne noxium, Purgemus omne pessimum,

Prsesta, Pater piissime, Patrique compar Unice, Cum Spiritu Paraclito Eegnans per omne sseculum. Amen. by Google

Qui mane junctum vesperi Diem vocari prsecipis, IUabitur tetrum chaos. Audi preces cum fletibus.

Ne mens gravata crimine, Vitse sit exsul munere, Dum nil perenne cogitat. Seseque culpis illigat.

Cceleste pulset ostium Vitale tollat praemium : Vitemus omne noxium, Purgemus omne pessimum.

Prsesta, Pater piissime, Patrique compar Unice, Cum Spiritu Paraclito Eegnans per omne sseculum.

Amen.

V. Dirigatur, Domine, oratio mea,

B. Sicut incensum in conspectu tuo.

Then is said the Magnificat antiphon, which is to be found in the proper. After this, the Church sings the canticle of Mary, the Magnificat, in which are celebrated the divine maternity and all its consequent blessings. This exquisite canticle is an essential part of the Vespers throughout the year. Let us unite with all generations, and call her ' blessed ' ; but let us, also, enter into those sentiments of humility, which she recommends to us both by her words and her example. Her inspired lips speak to us this promise: If the great God, whose triumph is to gladden us on the glorious day of Easter, find us humble and submissive, He will exalt us, yea, raise us up even to Himself ; if we confess our misery and poverty to Him, He will enrich us, even to the full, with every blessing.

Thou biddest us call the time from morn till eve, day ; this day is over ; dark night comes on — oh! hear our tearful prayers.

Let not our soul, weighed down by crime mis- spend thy gift of life, and, forgetting what is eternal, be earth-tied by her sins.

Oh ! may we strive to enter our heavenly home, and bear away the prize of life: may we shun what would injure us, and cleanse our soul from her defilements.

Most merciful Father ! and thou, his only-begotten Son, coequal with him, reigning for ever with the holy Paraclete 1 grant this our prayer. Amen.

V. May my prayer, O Lord, ascend, jB. Like incense in thy sight.

OUR LADY S CANTICLE (St. Luke i.)

Magnificat : * anuria mea Dominum.

Et exsultavit spiritus mens : * in Deo salutari meo.

Quia respexit humilitatem ancillse suae : * ecce enim ex hoc beatam me dicent omnes generationes.

Quia fecit mihi magna qui potens est : * et sanctum nomen ejus.

Et misericordia ejus a progenie in progenies : * timentibus eum.

Fecit potentiam in brachio suo : * dispersit superbos mente cordis sui.

Deposuit potentes de sede : * et exaltavit humiles.

Esurientes implevit bonis: * et divites dimisit inanes.

Suscepit Israel puerum suum : * recordatus misericordise suae.

Sicut locutus est ad patres nostros : * Abraham et semini ejus in ssecula.

My soul doth magnify the Lord.

And my spirit hath rejoiced in God my Saviour.

Because he hath regarded the humility of his handmaid : for, behold from henceforth all generations shall call me blessed.

Because he that is mighty hath done great things to me : and holy is his name.

And his mercy is from generation unto generation, to them that fear him.

He hath showed might in his arm : he hath scattered the proud in the conceit of their heart.

He hath put down the mighty from their seat : and hath exalted the humble.

He hath filled the hungry with good things : and the rich he hath sent empty away.

He hath received Israel his servant, being mindful of his mercy.

As he spake to our fathers, to Abraham and to his seed for ever.

The Magnificat antiphon is then repeated. The prayer, or Collect, will be found in the proper of each Sunday.

The Vespers end with the following versicles :

V. Benedicamus Domino.

R. Deo gratias.

V. FideSum animse per misericordiam Dei requiescant in pace.

B. Amen.

V. Let us bless the Lord.

B. Thanks be to God.

V. May the souls of the faithful departed, through the mercy of God, rest in peace.

B. Amen. byGoogk

CHAPTEK THE EIGHTH

ON THE OFFICE OF COMPLINE DURING SEPTUAGESIMA

This Office, which concludes the day, commences by a warning of the dangers of the night : then immediately follows the public confession of our sins, as a powerful means of propitiating the divine justice, and obtaining God's help, now that we are going to spend so many hours in the unconscious and therefore dangerous state of sleep, which is also such an image of death.

The lector, addressing the priest, says to him :

V. Jube, domne, benedi- Pray, father, give me thy cere. blessing.

The priest answers :

Noctem quietam, et finem May the almighty Lord grant perfectum concedat nobis us a quiet night and a perfect

Dominus omnipotens. end.

B. Amen. . jB. Amen.

The lector then reads these words, from the first Epistle of St. Peter :

Fratres: Sobrii estote, et vigilate : quia adversarius vester diabolus, tamquam leo rugiens circuit quaerens quern devoret: cui resistite fortes in fide. Tu autem, Domine, miserere nobis.

The choir answers :

R. Deo gratias.

Then, the priest :

V. Adjutorium nostrum in nomine Domini,

Brethren, be sober and watch : because your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour : whom resist ye, strong in faith. But thou, O Lord, have mercy on us.

B. Thanks be to God.

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

The choir :

B. Qui feci Is ccelum et terram.

B. Who hath made heaven and earth.

Then the Lord's Prayer is recited in secret ; after which the priest says the Confiteor ; and, when he has finished, the choir says :

Misereatur tui omnipo- May almighty God have tens Deus, et dimissis pec- mercy on thee, and, forgiving catis tuis, perducat te ad thy sins, bring thee to everlast- vitam eeternam. ing life.

The priest having answered Amen, the choir repeats the Confiteor, thus :

Confiteor Deo omnipotent^ beatae Mariae semper Virgini, beato MichaeU archangelo, beato Joanni Baptist®, 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, et te, pater, orare pro me ad Dominum Deum nostrum.

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, father, that I have sinned exceedingly in thought, word, and deed; through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, and thee, father, to pray to the Lord our God for me.

The priest then says :

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

B. Amen.

Indulgentiam, absolutionem, e$ remissionem pecca-

May almighty God be merciful to you, and, forgiving your sins, bring you to everlasting life.

B. Amen.

May the almighty and merciful Lord grant us pardon, 6—2 toruni nostrorum, tribuat nobis omnipotens et misericors Dominus. B. Amen.

V. Converte nos, Deus, Salutaris noster.

B. Et averte iram tuam a nobis.

V. Deus, in adjutorium meum intende.

B. Domine, ad adjuvandum me festina.

Gloria Patri, etc.

Laus tibi, Domine, Bex SBternse gloriae.

Ant. Miserere. absolution, and remission of our sins.

B. Amen.

V. Convert us, O God, our Saviour.

B. And turn away thy anger from us.

V. Incline unto my aid, O God.

B. O Lord, make haste to help me. Glory, etc.

Praise be to thee, O Lord, King of eternal glory. Ant. Have mercy.

The first psalm expresses the confidence with which the just man sleeps in peace ; but it also rebukes those tepid Christians, whose dull hearts are but too often enslaved to vanity and lies, and exhorts them to examine, at the close of the day, the thoughts of their hearts, and be sorry for them at that time of stillness and repose.

PSALM 4

Cum invocarem exaudivit me Deus justitiae meae : * in tribulatione dilatasti mihi.

Miserere mei : * et exaudi orationem meam.

Filii hominum, usquequo gravi corde : * ut quid diligitis vanitatem, et quasritis mendacium ?

Et scitote quoniam mirificavit Dominus sanctum suum : * Dominus exaudiet me, cum clamavero ad eum.

Irascimini, et nolite peccare : * quae dicitis in cordibus vestris, in cubilibus vestris ccimpungimini.

When I called upon him, the God of my justice heard me : when I was in distress, thou hast enlarged me.

Have mercy on me : and hear my prayer.

O ye sons of men, how long will you be dull of heart ? why do you love vanity, and seek after lying ?

Know ye also that the Lord hath made his holy One wonderful : the Lord will hear me, when I cry unto him.

Be ye angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.

Offer up the sacrifice of justice, and trust in the Lord : many say, who showeth us good things ?

The light of thy countenance, 0 Lord, is signed upon us : thou hast given gladness in my heart.

By the fruit of their corn, their wine, and oil, they are multiplied.

In peace, in the self-same, I will sleep, and I will rest.

For thou, O Lord, singularly hast settled me in hope.

Sacrificate sacrificium justitiae, et sperate in Domino :

• multi dicunt : Quis ostendit nobis bona ?

Signatum est super nos lumen vultus tui Domine:

• dedisti lsetitiam in corde meo.

A fructu frumenti, vini et olei sui : * multiplicati sunt.

In pace in idipsum : * dormiam et requiescam.

Quoniam tu, Domine, singulariter in spe : * constituisti me.

The Church has introduced here the first six verses of Psalm xxx., because they contain the prayer which our Saviour made when dying : Into thy hands, 0 Lord, I commend my spirit ! — words so beautifully appropriate in this Office of the close of day. psalm 30

In te, Domine, speravi, non confundar in aeternum : * in justitia tua libera me.

Inclina ad me aurem tuam : * accelera ut eruas me.

Esto mihi in Deum protectorem, et in domum refugii : * ut salvum me facias.

Quoniam fortitudo mea, et refugium meum es tu : * et propter nomen tuum deduces me, et enutries me.

Educes me de laqueo hoc, quern absconderunt mihi : * quoniam tu es protector meus.

In manus tuas commendo

In thee, O Lord, have I hoped, let me never be confounded : deliver me in thy justice.

Bow down thy ear to me : make haste to deliver me.

Be thou unto me a God, a protector and a house of refuge, to save me.

For thou art my strength, and my refuge: and for thy name's sake thou wilt lead me, and nourish me.

Thou wilt bring me out of this snare, which they have hidden for me : for thou art my protector.

Into thy hands I commend

SBPTTJ AGE SIM A spiritum meum : * rede- my spirit : thou hast redeemed misti me, Domine, Deus me, O Lord, the God of truth, veritatis.

The third psalm gives the motives of the just man's confidence, even during the dangers of the night. The description here given of peace of mind should make the sinner long for a reconciliation with his God, that so he, too, may enjoy that divine protection, without which there can be no security or happiness in this life of peril and misery. psalm 90

Qui habitat in adjutorio Altissimi : * in protectione Dei cceli commorabitur.

Dicet Domino : Susceptor meus es tu, et refugium meum : * Deus meus, sperabo in eum.

Quoniam ipse liberavit me de laqueo venantium : * et a verbo aspero.

Scapulis suis obumbrabit tibi : * et sub pennis ejus sperabis.

Scuto circumdabit te Veritas ejus : * non timebis a timore nocturno.

A sagitta volante in die, a negotio perambulante in tenebris : * ab incursu, et dsemonio meridiano.

Cadent a latere tuo mille, et decern millia a dextris tuis: * ad te autem non appropinquabit.

Verumtamen oculis tuis considerabis : * et retributionem peccatorum videbis.

He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven.

He shall say to the Lord : Thou art my protector, and my refuge : my God, in him will I trust.

For he hath delivered me from the snare of the hunters : and from the sharp word.

He will overshadow thee with his shoulders: and under his wings thou shalt trust.

His truth shall compass thee with a shield : thou shalt not be afraid of the terror of the night.

Of the arrow that flieth in the day: of the business that walketh about in the dark: of invasion, or of the noonday devil.

A thousand shall fall at thy side, and ten thousand at thy right hand : but it shall not come nigh thee.

But thou shalt consider with thy eyes : and shalt see the reward of the wicked.

Quoniam tu es, Domine, spes mea : * Altissimum posuisti refugium tuum.

Non accedet ad te malum:

• et flagellum non appropinquabit tabernaculo tuo.

Quoniam angelis suis mandavit de te : * ut custodiant te in omnibus viis tuis.

In manibus portabunt te :

• ne forte offendas ad lapidem pedem tuum.

Super aspidem et basiliscum ambulabis : * et conculcabis leonem et draconem.

Quoniam in me speravit, liberabo eum : * protegam eum, quoniam cognovit nomen meum.

Clamabit ad me, et ego exaudiam eum : * cum ipso sum in tribulatione, eripiam eum, et glorificabo eum.

Longitudine dierum replebo eum : * et ostendam illi salutare meum.

Because thou hast said : Thou, 0 Lord, art my hope: thou hast made the Most High thy refuge.

There shall no evil come to thee, nor shall the scourge come near thy dwelling.

For he hath given his angels charge Over thee : to keep thee in all thy ways.

In their hands they shall bear thee up: lest thou dash thy foot against a stone.

Thou shalt walk upon the asp and the basilisk : and thou shalt trample under foot the lion and the dragon.

God will say of thee : Because he hoped in me, I will deliver him : I will protect him, because he hath known my name.

He will cry to me, and I will hear him: I am with him in tribulation, I will deliver him, and I will glorify him. .

I will fill him with length of days : and I will show him my salvation.

The fourth psalm invites the servants of God to persevere, with fervour, in the prayers they offer during the night. The faithful should say this psalm in a spirit of gratitude to God, for raising up, in the Church, adorers of His holy name, whose grand vocation is to lift up their hands, day and night, for the safety of Israel. On such prayers depend the happiness and the destinies of the world.

PSALM 133

Ecce nunc benedicite Dominum : * omnes servi Domini.

Behold now bless ye the -Lord, all ye servants of the Lord.

Qui statis in domo Domini : * in atriis domus Dei nostri.

In noctibus extollite manus vestras in sancta : * et benedicite Dominum.

Benedicat te Dominus ex Sion : * qui fecit coelum et terram.

Ant. Miserere mihi, Domine, et exaudi orationem meam.

Who stand in the house of the Lord, in the courts of the house of our God.

In the nights lift up your hands to the holy places, and bless ye the Lord.

Say to Israel : May the Lord out of Sion bless thee, he that made heaven and earth.

Ant. Have mercy on me, O Lord, and hear my prayer.

HYMN 1

Te lucis ante terminum, Rerum Creator, poscimus, Ut pro tua dementia Sis praesul et custodia.

Procul recedant somnia, Et noctium phantasmata ; Hostemque nostrum cornprime, Ne polluantur corpora.

Prsesta, Pater piissime, Patrique compar Unice, Cum Spiritu Paraclito Eegnans per onine sseculum.

Amen.

Before the closing of the light, we beseech thee, Creator of all things 1 that in thy clemency, thou be our protector and our guard.

May the dreams and phantoms of night depart far from us ; and do thou repress our enemy, lest our bodies be profaned.

Most merciful Father ! and thou, his only-begotten Son, coequal with him, reigning for ever with the holy Paraclete, grant this our prayer !

Amen.

CAPITULUM (Jeremias xiv.)

Tu autem in nobis es, But thou art in us, O Lord, Domine, et nomen sanctum and thy holy name has been

1 According to the monastic rite, as follows :

Te lucis ante terminum, Rerum Creator, poscimus, Ut solita dementia Sis prsesul ad custodiam.

Procul recedant somnia Et noctium phantasmata ;

Hostemque nostrum comprime Ne polluantur corpora.

Prsesta, Pater omnipotens, Per Jesum Christum Dominum, Qui tecum in perpetuum Regnat cum sancto Spiritu. tuum invocatum est super no ; ne derelinquas nos, Domine Deus noster.

B. In manus tuas, Domine: * Commendo spiritum meum. In manus tuas.

F. Redemisti nos, Domine Deus veritatis. * Commendo.

Gloria. In manus tuas.

F. Custodi nos, Domine, ut pupillam oculi.

B. Sub umbra alarum tuarum protege nos.

Ant. Salva nos. invoked upon us : forsake us not, O Lord our God.

B. Into thy hands, O Lord : * I commend my spirit. Into thy hands.

V. Thou hast redeemed us, 0 Lord God of truth. * I commend.

Glory. Into thy hands.

V. Preserve us, O Lord, as the apple of thine eye.

B. Protect us under the shadow of thy wings.

Ant. Save us.

The canticle of the venerable Simeon — who, whilst holding the divine Infant in his arms, proclaimed Him to be the light of the Gentiles, and then slept the sleep of the just — admirably expresses the repose of heart which the soul that is in the grace of God will experience in her Jesus ; for, as the apostle says, we may live together with Jesus, whether we are awake or asleep. 1

CANTICLE OF SIMEON (St. Luke ii.)

Nunc dimittis servum tuum Domine : * secundum verbum tuum in pace.

Quia viderunt oculi mei : * salutare tuum.

Quod parasti: * ante faciem omnium populorum.

Lumen ad revelationem Gentium : * et gloriam plebis tuse Israel.

Gloria Patri, et Filio, etc.

Ant. Salva, nos Domine, vigilantes, custodi nos dormientes: ut vigilemus cum Christo, et requiescamus in pace.

Now dost thou dismiss thy servant, 0 Lord, according to thy word in peace.

Because my eyes have seen thy salvation.

Which thou hast prepared before the face of all peoples.

A light to the revelation of the Gentiles, and the glory of thy people Israel.

Glory, etc.

Ant. Save us, O Lord, while awake, and watch us as we sleep; that we may watch with Christ, and rest in peace.

1 1 Thess. v. 10.

PRAYERS

Kyrie eleison.

Christe eleison.

Kyrie eleison.

Pater noster.

V. Et ne nos inducas in tentationem.

B. Sed libera nos a malo. Credo in Deum, etc.

V. Carnis resurrectionem.

-R.Vitameeternam. Amen.

V, Benedictus es, Domine Deus patrum nostrorum.

B. Et laudabilis et gloriosus in ssecula.

V. Benedicamus Patrem et Filium cum sancto Spiritu.

B. Laudemus, et superexaltemus eum in ssecula.

V. Benedictus es, Domine, in firmamento coeli.

B. Et laudabilis, et gloriosus, et superexaltatus in ssecula.

V. Benedicat et custodiat nos omnipotens et misericors Dominus. B. Amen.

F. Dignare, Domine, nocte ista,

B. Sine peccato nos custodire.

V. Miserere nostri, Domine.

B. Miserere nostri.

V. Fiat misericordia tua, Domine, super nos,

B. Quemadmodum speravimus in te.

V. Domine, exaudi orationem in earn.

B. Et clamor meus ad te veniat.

Lord have mercy on us. Christ have mercy on us. Lord have mercy on us. Our Father.

V. And lead us not into temptation.

B. But deliver us from evil.

I believe in God, etc.

V. The resurrection of the body.

B. And life everlasting. Amen.

V. Blessed art thou, O Lord God of our fathers.

B. And praiseworthy and glorious for ever.

V, Let us bless the Father and the Son, with the Holy Ghost.

B. Let us praise and magnify him for ever.

V. Thou art blessed, O Lord, in the firmament of heaven.

B. And praiseworthy, and glorious, and magnified for ever.

V, May the almighty and merciful Lord bless us and keep us. B. Amen.

V. Vouchsafe, 0 Lord, this night,

B. To keep us without sin.

F. Have mercy on us, 0 Lord.

B. Have mercy on us.

V. Let thy mercy be upon us, 0 Lord,

B. As we have hoped in thee.

V. 0 Lord, hear my prayer.

B. And let my cry come unto thee.

After these prayers { Office be of a double rit«

V. Dominus vobiscum. B. Et cum spiritu tuo.

OEEMUS.

Visita, queesumus, Domine, habitationem istam, et omnes insidias inimici ab ea longe repelle : angeli tui sancti habitent in ea, qui nos in pace custodiant, et benedictio tua sit super nos semper. Per Dominum nostrum Jesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia ssecula sseculorum. Amen.

V. Dominus vobiscum.

B. Et cum spiritu tuo.

V. Benedicamus Domino.

B. Deo gratias.

Benedicat et custodiat nos omnipotens et misericors Dominus, Pater, et Filius, et Spiritus sanctus.

B. Amen. vhich are omitted if the ), the priest says :

V, The Lord be with you. B. And with thy spirit.

Let us pray.

Visit, we beseech thee, O Lord, this house and family, and drive from it all snares of the enemy: let thy holy angels dwell herein, who may keep us in peace, and may thy blessing be always upon us. Through Jesus Christ our Lord, thy Son, who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. Amen.

V. The Lord be with you.

B. And with thy spirit.

V. Let us bless the Lord.

B. Thanks be to God.

May the almighty and merciful Lord, Father, Son, and Holy Ghost, bless and preserve us.

B. Amen.

ANTHEM TO THE BLESSED VIRGIN

Ave Begina ccelorum, Ave Domina angelorum : Salve radix, salve porta, Ex qua mundo lux est orta ; Gaude, Virgo gloriosa, Super omnes speciosa : Vale, 0 valde decora, Et pro nobis Christum exora.

V. Dignare me laudare te, Virgo sacrata.

B. Da mihi virtutem contra hostes tuos.

Hail Queen of heaven! Hail Lady of the angels 1 Hail blessed root and gate, from which came light upon the world ! Bejoice, O glorious Virgin, that surpassest all in beauty 1 Hail, most lovely Queen! and pray to Christ for us.

V. Vouchsafe, O holy Virgin, that I may praise thee.

B. Give me power against thine enemies.

OEEMUS.

Concede, misericors Deus, fragilitati nostrse praesidium : ut, qui sanctse Dei Genitricis memoriam agimus, intercessionis ejus auxilio, a nostris iniquitatibus resurgamus. Per eumdem Christum Dominum nostrum. Amen.

V. Divinum auxilium maneat semper nobiscum.

B. Amen. 1

Grant, O merciful God, thy protection to us in our weakness; that we who celebrate the memory of the holy Mother of God, may, through the aid of her intercession, rise again from our sins. Through the same Christ our Lord. Amen.

V, May the divine assistance remain always with us. B. Amen. 1

Then, in secret, Pater, Ave, and Credo ; page 16.

1 In the monastic rite, this response is as follows :

B. Et cum fratribus no- B. And with our absent brestris absentibus. Amen. thren. Amen.

PROPBK OF THE TIME

PEOPEE OF THE TIME

Some of the Sundays after the Epiphany have to be omitted, when Easter comes early in the year. But when that great solemnity comes late, the Sundays before Septuagesima may be as many as six. We have given the first four in our second Christmas volume; ?e now give the remaining two.

During this brief period, the Church no longer dwells on the mysteries of our Lord's infancy. She listens to His teachings and admires His miracles, but she selects no special circumstances of His life. The colour of the vestments she uses on these Sundays is green ; we have elsewhere explained its symbolism. Frequently a saint's feast of a double rite falls on these same days ; the Sunday's Office is then omitted, and a mere commemoration is made of it.

We give the Mass and Vespers of these two Sundays without anything further than our usual commentary, inasmuch as they very rarely hav« to be said. We omit the week-days altogether, since they offer no particular mystery for meditation: and their omission may be supplied by perusing the instructions, etc., given for the saints' feasts, which have to be celebrated on those days.