Ash Wednesday

Yesterday, the world was busy in its pleasures, and the very children of God were taking a joyous farewell to mirth : but this morning, all is changed. The solemn announcement, spoken of by the prophet, has been proclaimed in Sion i 1 the solemn fast of Lent, the season of expiation, the approach of the great anniversaries of our Kedemption. Let us, then, rouse # ourselves, and prepare for the spiritual combat. '

But in this battling of the spirit against the flesh we need good armour. Our holy mother the Church knows how much we need it; and therefore does she summon us to enter into the house of God, that she may arm us for the holy contest. What this armour is we know from St. Paul, who thus describes it : ' Have your loins girt about with truth, and having on the breastplate of justice . And your feet shod with the preparation of the Gospel of peace. In all things, taking the shield of faith. Take unto you the helmet of salvation, and the sword of the Spirit, which is the word of God.' 2 The very prince of the apostles, too, addresses these solemn words to us : ' Christ having suffered in the flesh, be ye also armed with the same thought.' 3 We are entering, to-day, upon a long campaign of the warfare spoken of by the apostles : forty days of battle, forty days of penance. We shall not turn cowards, if our souls can but be impressed with the conviction, that the battle and the penance must be gone through. Let us listen to the eloquence of the solemn rite which opens our Lent. Let us go whither our mother leads us, that is, to the scene of the fall.

1 See the Epistle of to-day's Mass. 2 Eph. vi. 14-17. 3 1 St. Pet. iv. 1.

The enemies we have to fight with, are of two kinds: internal, and external. The first are our passions; the second are the devils. Both were brought on us by pride, and man's pride began when he refused to obey his God. God forgave him his sin, but He punished him. The punishment was death, and this was the form of the divine sentence : ' Thou art dust, and into dust thou shalt return.' 1 Oh that we had remembered this ! The recollection of what we are and what we are to be, would have checked that haughty rebellion, which has so often led us to break the law of God. And if, for the time to come, we would persevere in loyalty to Him, we must humble ourselves, accept the sentence, and look on this present life as a path to the grave. The path may be long or short ; but to the tomb it must lead us. Kemembering this, we shall see all things in their true light. We shall love that God, who has deigned to set His heart on us notwithstanding our being creatures of death : we shall hate, with deepest contrition, the insolence and ingratitude, wherewith we have spent so many of our few days of life, that is, in sinning against our heavenly Father: and we shall be not only willing, but eager, to go through these days of penance, which He so mercifully gives us for making reparation to His offended justice.

This was the motive the Church had in enriching her liturgy with the solemn rite, at which we are to assist this morning. When, upwards of a thousand years ago, she decreed the anticipation of the lenten fast by the last four days of Quinquagesima week, she instituted this impressive ceremony of signing the forehead of her children with ashes, while saying to them those awful words, wherewith God sentenced us to death : ' Eemember, 0 man, that thou art dust, and into dust thou shalt return !' 1 Gen. iii. 19.

But the making use of ashes as a symbol of humiliation and penance, is of a much earlier date than the institution we allude to. We find frequent mention of it in the Old Testament. Job, though a Gentile, sprinkled his flesh with ashes, that, thus humbled, he might propitiate the divine mercy: 1 and this was two thousand years before the coming of our Saviour. The royal prophet tells us of himself, that he mingled ashes with his bread, because of the divine anger and indignation. 2 Many such examples are to be met with in the sacred Scriptures ; but so obvious is the analogy between the sinner who thus signifies his grief, and the object whereby he signifies it, that we read such instances without surprise. When fallen man would humble himself before the divine justice, which has sentenced his body to return to dust, how could he more aptly express his contrite acceptance of the sentence, than by sprinkling himself, or his food, with ashes, which is the dust of wood consumed by fire ? This earnest acknowledgment of his being himself but dust and ashes, is an act of humility, and humility ever gives him confidence in that God, who resists the proud and pardons the humble.

It is probable that, when this ceremony of the Wednesday in Quinquagesima week was first instituted, it was not intended for all the faithful, but only for such as had committed any of those crimes for which the Church inflicted a public penance. Before the Mass of the day began, they presented themselves at the church, where the people were all assembled. The priests received the confession of their sins, and then clothed them in sackcloth, and sprinkled ashes on their heads. After this ceremony, the clergy and the faithful prostrated, and recited aloud the seven Penitential Psalms. A procession, in which the penitents walked bare- i Job xvi. 16. 2 Ps. ci. 10, 11. footed, then followed ; and on its return, the bishop addressed these words to the penitents : ' Behold, we drive you from the doors of the church by reason of your sins and crimes, as Adam, the first man, was driven out of paradise because of his transgression.' The clergy then sang several responsories, taken from the Book of Genesis, in which mention was made of the sentence pronounced by God when He condemned man to eat his bread in the sweat of his brow, for that the earth was cursed on account of sin. The doors were then shut, and the penitents were not to pass the threshold until Maundy Thursday, when they were to come and receive absolution.

Dating from the eleventh century, the discipline of public penance began to fall into disuse, and the holy rite of putting ashes on the heads of all the faithful indiscriminately became so general that, at length, it was considered as forming an essential part of the Boman liturgy. Formerly, it was the practice to approach bare-footed to receive this solemn memento of our nothingness; and in the twelfth century, even the Bope himself, when passing from the church of St. Anastasia to that of St. Sabina, at which the station was held, went the whole distance bare-footed, as also did the Cardinals who accompanied him. The Church no longer requires this exterior penance ; but she is as anxious as ever that the holy ceremony, at which we are about to assist, should produce in us the sentiments she intended to convey by it, when she first instituted it.

As we have just mentioned, the station in Borne is at St. Sabina, on the Aventine Hill. It is under the patronage of this holy martyr that we open the penitential season of Lent.

THE BLESSING OF THE ASHES

The function begins with the blessing of the ashes, which are to be put on our foreheads. These ashes are made from the palms, which were blessed the previous Palm Sunday. The blessing they are now to receive in this their new form, is given in order that they may be made more worthy of that mystery of contrition and humility which they are intended to symbolize.

The choir begins by chanting this antiphon, which is a prayer for mercy.

ANTIPHON

Exaudi nos, Domine, quoniam benigna est misericordia tua: secundum multitudinem miserationum tuarum, respice nos, Domine.

P*. Salvum me f ac, Deus : quoniam intraverunt aquae usque ad aniruam me am. V. Gloria Patri. Exaudi nos.

Hear us, O Lord, for thy mercy is kind : look on us, O Lord, according to the multitude of thy mercies.

Ps. Save me, O God: for the waters have reached my soul. V. Glory, etc. Hear us, etc.

The priest, standiftg at the altar, and having the ashes near him, begs of God, by the following prayers, that He would make them an instrument of our sanctification.

V. Dominus vobiscum. E, Et cum spiritu tuo.

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

OREMUS

Omnipotens sempiterne Deus, parce poenitentibus ; propitiare supplicantibus : et mittere digneris sanctum angelum tuum de ccelis, qui benedicat, et sanctificet hos cineres, ut sint remedium salubre omnibus nomen sanctum tuum humiliter im-

O almighty and eternal God, spare those that repent, show mercy to those that humbly entreat thee ; and vouchsafe to send from heaven thy holy angel, to bless, and sanctify these ashes, that they may be a wholesome remedy to all who humbly call upon thy holy plorantibus, ac semetipsos pro conscientia delictorum suorun accusantibus, ante conspectum divinse dementias tuae facinora sua deplorantibus, vel serenissimam pietatem tuam suppliciter obnixeque flagitantibus : et praesta, per invocationem sanctissiini nominis tui : ut quicumque per eos aspersi fuerint, proredemptione peccatorum suorum, corporis sanitatem et animae tutelam percipiant. Per Christum Dominum nostrum. B. Amen.

OREMU8

Deus, qui non mortem sed poenitentiam desideras peccatorum : fragilitatem conditionis humanae benignissime respice : et hos cineres, quos causa proferendae humilitatis, atque promerendae veniae, capitibus nostris imponi decernimus, benedicere pro tua pietate dignare : ut, qui nos cinerem esse, et ob pravitatis nostrae demeritum in pulverem reversuros cognoscimus, peccatorum omnium veniam, et praeinia poenitentibus repromissa, misericorditer consequi mereamur. Per Christum Dominum nostrum. E. Amen.

OREMUS

Deus qui humiliatione flecteris et satisfactione placaris : aurem tuae pietatis inclina precibus nostris: et capitibus servorum tuorum, horum cinerum aspersione contactis, effunde propitius name, and conscious of their sins, accuse themselves, and deplore their crimes in sight of thy divine Majesty, or humbly and earnestly have recourse to thy sovereign bounty ; and grant, by our calling on thy most holy name, that whoever shall be touched by these ashes for the remission of their sins, may receive health of body and defence of soul. Through Christ our Lord. B. Amen.

O God, who desirest the conversion, and not the death of sinners, graciously consider the weakness of human nature, and mercifully vouchsafe to bless these ashes, which we design to receive on our heads, in token of our humiliation, and to obtain forgiveness ; that we, who know that we are but ashes, and must return "to dust because of our wickedness, may obtain through thy mercy, pardon of all our sins, and the recompense promised to penitents. Through Christ our Lord. B. Amen.

0 God, who art appeased by humiliation, and pacified by satisfaction, incline to our prayers the ears of thy mercy ; and pour upon the heads of thy servants, covered with these ashes, the grace of thy blessing, gratiam tuae benedictionis : ut eo et spiritu conipunctionis repleas, et quse juste postulaverint, efficaciter tribuas ; et concessa perpetuo stabilita et intacta manere decernas. Per Christum Dominum nostrum. B. Amen.

ORBMUS

Omnipotens sempiterne Deus, qui Ninivitis in cinere et cilicio poenitentibus indulgentise tuse remedia prsestitisti : concede propitius, ut sic eos imitemur habitu, quatenus venise prosequamur obtentu. PerDominum. B. Amen. so as both to fill them with the spirit of compunction, and to grant them the effects of their just desires ; and, when granted, to remain stable and untouched for ever. Through Christ our Lord. B. Amen.

O almighty and eternal God, who forgavest the Ninivites, when they did penance in sackcloth and ashes ; mercifully grant us so to imitate their penance, that we may obtain pardon of our sins. Through, etc. B. Amen.

Having said the last of these prayers, the priest sprinkles the ashes with holy water, and censes them. The first in order of the priests who are present, marks the celebrant's forehead with them. Then the ministers at the altar and the clergy receive them from the celebrant, who finally gives them to the faithful, saying :

Memento homo, quia pul- Bemember man, that thou art vis es, et in pulverem re- dust, and into dust thou shalt verteris. return.

When the priest puts the holy emblem of penance upon you, accept in a spirit of submission, the sentence of death, which God Himself pronounces against you: 'Kemember, 0 man, that thou art dust, and into dust thou shalt return !' Humble yourself, and remember what it was that brought the punishment of death upon us : man wished to be as a god, and preferred his own will to that of his sovereign Master. Eeflect, too, on that long list of sins, which you have added to the sin of your first parents, and adore the mercy of your God, who asks only one death for all these your transgressions.

During the time the priest is giving the ashes, the choir sings the following antiphons and responsory.

ANTHEM

Immutemur habitu, in cinere et cilicio : jejunemus et ploremus ante Dominum, quia multum misericors est dimittere peccata nostra Deus noster.

Let us change our dress for ashes and sackcloth ; let us fast and weep in the presence of the Lord ; for our God is very merciful to forgive us our sins.

ANTHEM

Inter vestibulum et altare plorabunt sacerdotes ministri Domini, et dicent : Parce, Domine, parce populo tuo : et ne claudas ora canentium te, Domine.

The priests, the ministers of the Lord, shall weep between the porch and the altar, and say : Spare, 0 Lord, spare thy people, and shut not the mouths of those who praise thee, O

Lord.

RESPONSORY

Emendemus in melius quaB ignoranter peccavimus : ne subito prseoccupati die mortis, quaeramus spatium pcenitentiae, et in venire non possimus. * Attende, Domine, et miserere, quia peccavimus tibi.

Ps. Adjuva nos Deus salutaris noster : et propter honorem nominis tui Domine, libera nos. * Attende. V. Gloria Patri. * Attende.

Let us amend of the sins we have committed through ignorance : lest suddenly overtaken by the day of our death, we seek for time to do penance, and be not able to find it. * Look down on us, 0 Lord, and take pity ; for we have sinned against thee.

Pa. Help us, O God our Saviour : and deliver us for the glory of thy name, O Lord. * Look down, etc. V. Glory, etc. Look down, etc.

As soon as all the faithful have received the ashes, the priest sings the following prayer :

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

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

ORBMUS LET US PRAY

Concede nobis, Domine, Sanctis inchoare jejuniis : ut contra spirituales nequitias amur auxiliis. Per Christum Dominum nostrum,

Grant us, O Lord, to begin praesidia militise christian® with holy fasting our Christian warfare ; that being to fight against spiritual wickedness, pugnaturijContinentisemuni- we may be aided therein by temperance. Through Christ our Lord. B. Amen. B. Amen.

MASS

The soul has regained her confidence by the act of humility she has performed. She approaches the God of mercy, and reminds Him of the tender love He bears to His creature man, and of the patience wherewith He waits for his repentance. These are the sentiments expressed in the Introit, which is taken from the Book of Wisdom.

INTROIT

Misereris omnium, Domine, et nihil odisti eorum quaB fecisti, dissimulans peocata hominum propter poenitentiam, et parcens illis : quia tu es Dominus Deus noster.

P*. Miserere mei Deus, miserere mei; quoniam in te confidit anima mea. V. Gloria Patri. Misereris.

Thou, O Lord, hast mercy on all, and hatest none of those things which thou hast created ; thou overlookestthe sins of men, to draw them to repentance, and thou pardonest them ; because thou art the Lord our God.

P«. Have mercy on me, 0 God, have mercy on me ; for my soul trusteth in thee. V. Glory, etc. Thou, O Lord, etc.

In the Collect, the Church prays that her children may have the two-fold grace of a fervent commencement and steady perseverance in the salutary fast of Lent.

Prsesta, Domine, fidelibus Grant, 0 Lord, that thy f aithtuis, ut jejuniorum vene- ful may enter on this solemn randa solemnia, et congrua and venerable fast with suitable pietate suscipiant, et secura devotione percurrant. Per Dominum.

SECOND

A cunctis nos, qusesunius, Domine, mentis et corporis defende periculis: et intercedente beata et gloriosa semperque Virgine Dei Genitrice Maria, cum beato Joseph, beatis apostolis tuis Petro et Paulo, atque beato N. et omnibus Sanctis, salutem nobis tribue benignus et pacem : ut, destructis adversitatibus et erroribus universis, Ecclesia tua secura tibi serviat libertate.

$ iety, and go through it with unmolested devotion. Through, etc.

Preserve us, O Lord, we beseech thee, from all dangers of soul and body : and by the intercession of the glorious and blessed Mary, the ever Virgin Mother of God, of blessed Joseph, of thy blessed apostles Peter and Paul, of blessed N. (here is mentioned the titular saint of the church), and of all the saints, grant us, in thy mercy, health and peace ; that all adversities and errors being removed, thy Church may serve thee with undisturbed liberty.

THIRD COLLECT

Omnipotens sempiterne Deus, qui vivorum dominaris simul et mortuorum, omniumque misereris, quos tuos fide et opere futuros esse prsenoscis : te supplices exoramus; ut pro quibus effundere preces decrevimus quosque vel prsesens saeculum adhuc in carne retinet, vel futurum jam exutos corpore suscepit, intercedentibus omnibus Sanctis tuis, pietatis tuae dementia, omnium delictortim suorum veniam consequantur. Per Dominum,

O almighty and eternal God, who hast dominion over the living and the dead, and art merciful to all whom thou knowest will be thine by faith and good works : we humbly beseech thee, that they, for whom we have proposed to offer our prayers, whether this world still retains them in the flesh, or the next world hath already received them divested of their bodies, may, by the clemency of thine own goodness, and the intercession of thy saints, obtain pardon and full remission of their sins. Through, etc.

14—2

Lectio Joelis Prophetae. Cap. ii.

Hsec dicit Dominus : Convertimini ad me in toto oorde vestro, in jejunio, et in fletu, et in planctu. Et scindite corda vestra, et non vestimenta vestra, et convertimini ad Dominum Deum vestrum : quia benignus et misericors est, patiens et multse misericordiae, et praestabilis super malitia. Quis scit si convertatur et ignoscat, et relinquat post se benedictionem, sacrificium et libamen Domino Deo vestro ? Canite tuba in Sion, sanctificate jejunium, vocate coetum, congregate populum, sanctificate Ecclesiam, coadunate senes, congregate parvulos et sugentes ubera : egrediatur sponsus de cubili suo, et sponsa de thalamo suo. Inter vestibulum et altare plorabunt sacerdotes ministri Domini, et dicent : Parce, Domine, parce populo tuo : et ne des haereditatem tuam in opprobrium, ut dominentur eis nationes. Quare dicunt in populis : Ubi est Deus eorum ? Zelatus est Dominus terram suam, et pepercit populo suo. Et respondit Dominus, et dixit populo suo : Ecce ego mittam vobis frumentum, et vinum, et oleum, et replebimini eis : et non dabo vos ultra opprobrium in gentibus : dicit Dominus omnipotens.

Lesson from the Prophet Joel. Ch. ii

Thus saith the Lord : Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts, and not your garments, and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil. Who knoweth but he will return, and forgive, and leave a blessing behind him; sacrifice and libation to the Lord your God? Blow the trumpet in Sion, sanctify a fast, call a solemn assembly, gather together the people, sanctify the Church, assemble the ancients, gather together the little ones, and them that suck at the breasts : let the bridegroom go forth from his bed, and the bride out of the bridechamber. Between the porch and the altar the priests, the Lord's ministers, shall weep, and shall say : Spare, 0 Lord, spare thy people ; and give not thine inheritance to reproach, that the heathens should rule over them. Why should they say among the nations : Where is their God ? The Lord hath been zealous for his land, and hath spared his people. And the Lord answered, and said to his people : Behold, I will send you corn, and wine, and oil; you shall be filled with them, and I will no more make you a reproach among the nations, saith the Lord almighty.

We learn from this magnificent passage of the prophet Joel how acceptable to God is the expiation of fasting. When the penitent sinner inflicts corporal penance upon himself, God's justice is appeased. We have a proof of it in the Ninivites*. If the Almighty pardoned an infidel city, as Ninive was, solely because its inhabitants sought for mercy under the garb of penance ; what will He not do in favour of His own people, who offer Him the twofold sacrifice, exterior works of mortification, and true contrition of heart ? Let us, then, courageously enter on the path of penance. We are living in an age when, through want of faith and of fear of God, those practices which are as ancient as Christianity itself, and on which we might almost say it was founded, are falling into disuse ; it behoves us to be on our guard, lest we, too, should imbibe the false principles, which have so fearfully weakened the Christian spirit. Let us never forget our own personal debt to the divine justice, which will remit neither our sins nor the punishment due to them, except inasmuch as we are ready to make satisfaction. We have just been told that these bodies, which we are so inclined to pamper, are but dust ; and as to our souls, which we are so often tempted to sacrifice by indulging the flesh, they have claims upon the body, claims of both restitution and obedience.

In the Gradual, the Church again pours forth the expressions of her confidence in the God of all goodness, for she counts upon her children being faithful to the means she gives them of propitiating His justice.

The Tract is that beautiful prayer of the psalmist, which she repeats thrice during each week of Lent, and which she always uses in times of public calamity, in order to appease the anger of God.

GRADUAL

Miserere mei Deus, miserere mei: quoniam in te eonfidit anima mea.

V. Misit de coelo, et libera vit me : dedit in opprobrium conculcantes me.

Have mercy on me, 0 God, have mercy on me ; for my soul hath trusted in thee.

V. He hath sent from heaven, and delivered me ; he hath made them a reproach that trod upon me.

TRACT

V, Domine non secundum peccata nostra, quae fecimus nos, neque secundum iniquitates nostras retribuas nobis.

V. Domine, ne memineris iniquitatum nostrarum antiquarum : cito anticipent nos misericordisB tuae, quia pauperes facti sumus nimis.

V. Deal not with us, 0 Lord, according to our sins, which we have committed, nor punish us according to our iniquities.

V. Remember not, 0 Lord, our former iniquities ; let thy mercies speedily prevent us, for we are become exceeding poor.

At this next verse the priest kneels down.

V. Adjuva nos, Deus Salutaris noster: et propter gloriam nominis tui, Domine, libera nos : et propitius esto peccatis nostris, propter nomen tuum.

V. Help us, 0 God, our Saviour, and for the glory of thy name, O Lord, deliver us and forgive us our sins for thy name's sake.

Sequentia sancti Evangelii Sequel of the holy Gospel secundum Matth&sum. according to Matthew.

Cap, vi.

In illo tempore : Dixit Jesus discipulis suis: Cum jejunatis, nolite fieri sicut hypocritae tristes. Exterminant enim facies suas, ut appareant hominibus jejunantes. Amen dico vobis, quia receperunt mercedem suam. Tu autem cum jeju-

Ch. vi.

At that time, Jesus said to his disciples : When you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen, I say to you, they have received their reward. But thou, when thou fastest, anoint thy head, and nas, unge caput tuum, et wash thy face, that thou faciem tuam lava, ne videa- appear not to men to fast, but ris hominibus jejunans, sed to thy Father, who is in secret :

Patri tuo, qui est in abscon- and thy Father, who seeth in dito : et Pater tuus qui videt secret, will repay thee. Lay in abscondito, reddet tibi. not up to yourselves treasures

Nolite thesaurizare vobis on earth, where the rust and thesauros in terra, ubi seru- moth consume, and where go et tinea demolitur, et ubi thieves break through and fures efFodiunt, et furantur. steal. But lay up to your-

Thesaurizate autem vobis selves treasures in heaven, thesauros in coelo : ubi where neither rust nor moth neque aerugo, neque tinea doth consume, and where demolitur ; et ubi fures non thieves do not break through, efFodiunt, nec furantur. nor steal. For where thy

Ubi enim est thesaurus treasure is, there is thy heart tuus, ibi est et cor tuum. also.

Our Eedeemer would not have us receive the announcement of the great fast as one of sadness and melancholy. The Christian who understands what a dangerous thing it is to be behindhand with divine justice, welcomes the season of Lent with joy ; it consoles him. He knows that if he be faithful in observing what the Church prescribes, his debt will be less heavy upon him. These penances, these satisfactions (which the indulgence of the Church has rendered so easy), being offered to God unitedly with those of our Saviour Himself, and being rendered fruitful by that holy fellowship which blends into one common propitiatory sacrifice the good works of all the members of the Church militant, will purify our souls, and make them worthy to partake in the grand Easter joy. Let us not, then, be sad because we are to fast ; let us be sad only because we have sinned and made fasting a necessity. In this same Gospel, our Eedeemer gives us a second counsel, which the Church will often bring before us during the whole course of Lent : it is that of joining almsdeeds with our fasting. He bids us to lay up treasures in heaven. For this, we need intercessors ; let us seek them amidst the poor.

In the Offertory, the Church rejoices in her children being set free; she foresees that the wounds of our souls will be healed, for she has confidence in us that we shall persevere, and this fills her with gladness.

OFFERTORY

Exaltabo te, Domine, quo- I niam suscepisti me, nec delectasti inimicos meos enesuper me : Domine, ola- mies mavi ad te, et sanasti me. will extol thee, 0 Lord, for thou hast upholden me, and hast not made my to rejoice over me. O Lord, I have cried to thee, and thou hast healed me.

SECRET

Fac nos, quaesumus, Grant, 0 Lord, that we may

Domine, his muneribus be duly prepared to present offerendis convenienter ap- these our offerings, by which tari; quibus ipsius venera- we celebrate the institution bilis sacramenti celebramus of this venerable mystery, exordium. Per Dominum. Through, etc.

SECOND SECRET

Exaudi nos, Deus Saluta- Graciously grant us, O God ris noster : ut per hujus Sa- our Saviour, that by virtue of cramenti virtutem, a cun- this Sacrament, thou mayst ctis nos mentis et corporis defend us fr©m all enemies, hostibus tuearis, gratiam both of soul and body ; giving tribuens in praesenti, et us grace in this life, and glory gloriam in futuro. in the next.

THIRD SECRET

Deus, cui soli cognitus est O God, to whom alone is numerus electorum in su- known the number of thine perna felicitate locandus; elect to be placed in eternal tribue qusesumus, ut inter- bliss: grant, we beseech thee, cedentibus omnibus Sanctis by the intercession of all thy tuis, universorum, quos in saints, that the book of pre- oratione commendatos sus- destination may contain the cepimus, et omnium fide- names of all those whom we

Hum nomina, beatse praede- have undertaken to pray for, stinationis liber adscripta as well as those of all the retineat. Per Dominum. faithful. Through, etc.

THE PREFACE

Vere dignum et justum est, sequum et salutare, nos tibi semper, et ubique gratias agere, Domine sancte, Pater omnipotens, seterne Deus. Qui corporaU jejunio vitiacomprimis, mentem elevas, virtutem largiris et prsemia, 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: Sanctus, Sanctus, Sanctus.

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 by this bodily fast extinguishest our vices, elevatest our understanding, bestowest on us virtue and its rewards, 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": Holyl Holy! Holy!

The words of the Church in the Communion antiphon contain an instruction of great importance to us. During this long career of penance, we shall stand in need of something to keep up our courage : let us meditate on the law and the mysteries of our Lord. If we relish the word of God as it is offered us by the Church on each day of this holy season, our hearts will receive an increase of light and love, and when our Lord shall rise from His tomb, the brightness of His Eesurrection will shine upon us.

COMMUNION

Qui meditabitur in lege He that meditateth day and Domini die ac nocte, dabit night on the law of the Lord, fructum suum in tempore shall yield his fruit in due suo. season.

POSTCOMMUNION

Percepta nobis, Domine May the mysteries we have prsebeant Sacramenta subsi- received, 0 Lord, afford us dium: ut tibi grata sint help, that our fasting may be nostra jejunia, et nobis pro- acceptable to thee, and become ficiant ad medelam. Per Do- a remedy to us. Through, etc. minum.

SECOND POSTCOMMUNION

Mundet et muniat nos, quaesumus, Domine, divini Sacramentimunus oblatum : et intercedente beata Virgine Dei Genitrice Maria, cum beato Joseph, beatis apostolis tuis Petro et Paulo, atque beato N. et omnibus Sanctis, a cunctis nos reddat et perversitatibus expiatos, et adversitatibus expeditos.

May the oblation of this divine Sacrament, we beseech thee, 0 Lord, both cleanse and defend us : and by the intercession of blessed Mary, the Virgin Mother of God, of blessed Joseph, of thy blessed apostles, Peter and Paul, of blessed N., and of all the saints, free us from all sin, and deliver us from all adversity.

THIRD POSTCOMMUNION

Purificent nos, quaesumus, omnipotens et misericors Deus, Sacramenta quae sumpsimus : et intercedentibus omnibus Sanctis tuis, praesta ut hoc tuum Sacramentum non sit nobis reatus ad poenam, sed intercessio salutaris ad veniam : sit ablutio scelerum, sit fortitudo fragilium, sit contra omnia mundi pericula firmamentum : sit vivorum atque mortuorum fidelium remissio omnium delictorum. PerDominum.

May the mysteries we have received, purify us, we beseech thee, O almighty and merciful God; and grant by the intercession of all thy saints, that this thy Sacrament may not increase our guilt to punishment, but be a means of obtaining pardon in order to Salvation. May it wash away sin, strengthen our frailty, secure us against the dangers of the world; and procure forgiveness for all the faithful, both living and dead. Through, etc.

Every day during Lent, Sundays excepted, the priest, before dismissing the faithful, here adds a special prayer, which is preceded by these words of admonition :

ORBMUS LET US PRAY

Humiliate capita vestra Bow down your heads to Deo. God.

PRAYER

Inclinantes se, Domine, majestati tuse, propitiatus intende: ut qui divino mu- fore nere sunt refecti, ccelestibus semper nutriantur auxiliis. Per Dominum.

Mercifully look down upon us, 0 Lord, bowing down bethy divine Majesty, that they who have been refreshed with thy divine mysteries, may always be supported by thy heavenly aid. Through, etc.

THUESDAY AFTEE ASH WEDNESDAY

Although the law of fasting began yesterday, yet Lent, properly so called, does not begin till the Vespers of Saturday next. In order to distinguish the rest of Lent from these four days which have been added to it, the Church continues to chant Vespers at the usual hour, and allows her ministers to break their fast before having said that Office. But, beginning with Saturday, the Vespers will be anticipated; every day (Sundays excepted, which always exclude fasting), they will be said at such an early hour, that when the faithful take their full meal, the evening Office will be over. It is a remnant of the discipline of the primitive Church, which forbade the faithful to break their fast before sunset, in other words, before Vespers or Evensong.

The Church has given to these three days after Ash Wednesday a resemblance to the other ferias of her lenten season, by assigning to each of them a lesson from the Old Testament, and a Gospel, for

SBPTUAGESIMA

Mass. We, of course, insert them, adding a few reflections to each. We also give the Collects of these three days.

The station, in Rome, for the Thursday after Ash Wednesday, is in the church of St. George in Velabro (the veil of gold).

Deus, qui culpa offenderis, poenitentia placaris : preces populi tui supplicantis propitius respice : et flagella tuae iracundiae, quae pro peccatis nostris meremur, averte. Per Christum Dominum nostrum. Amen.

0 God, who by sin art offended, and by penance pacified, mercifully regard the prayers of thy suppliant people : and turn away the scourges of thy wrath, which we deserve for our sins. Through Christ our Lord. Amen.

EPISTLE

Lectio Isaiae Prophetae.

Cap. xxxviii.

In diebus illis, aegrotavit Ezechias usque ad mortem : et introivit ad eum Isaias filius Amos propheta, et dixit ei : Haec dicit Dominus : Dispone domui tuae, quia morieris tu, et non vives. Et convertit Ezechias faciem suam ad parietem, et oravit ad Dominum, et dixit : Obsecro, Domine, memento, quaeso, quomodo ambulaverim coram te in veritate, et in corde perfecto, et quod bonum est in oculis tuis fecerim. Et flevit Ezechias fletu magno. » Et factum est verbum Domini ad Isaiam dicens : Vade, et die Ezechiae : Haec dicit Dominus Deus David patris tui : Au-

Lesson from Isaias the Prophet.

Ch. xxxviii.

In those days, Ezechias was sick even to death, and Isaias the son of Amos the prophet came unto him, and said to him : Thus saith the Lord : Take order with thy house, for thou shalt die, and not live. And Ezechias turned his face towards the wall, and prayed to the Lord, and said : I beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And Ezechias wept with great weeping. And the word of the Lord came to Isaias, saying: Go and say to Ezechias : Thus saith the L ord the God of David thy fath er : divi orationem tuam, et vidi I have heard thy prayer, and I lacrymas tuas : ecce ego ad- have seen thy tears : behold jiciam super dies tuos quin- I will add to thy days fifteen decim annos : et de manu years: and- 1 will deliver thee regis Assyriorum eruam te, and this city out of the hands et civitatem istani, et pro- of the king of the Assyrians, tegam earn ait Dominus and I will protect it, saith the omnipotens. Lord almighty.

Yesterday, the Church spoke to us upon the certainty of death. Die we must : we have not only God's infallible word for it, but no reasonable man could ever entertain the thought that he was to be an exception to the rule. But if the fact of our death be certain, the day on which we are to die is also fixed. God, in His wisdom, has concealed the day from us ; it becomes our duty not to be taken by surprise. This very night, it might be said to us, as it was to Ezechias : Take order with thy house, for thou shalt die. We ought to spend each day, as though it were to be our last. Were God even to grant us, as He did to the holy king of Juda, a prolongation of life, we must come, sooner or later, to that last hour, beyond which there is no time, and eternity begins. The Church's intention in thus reminding us of our mortality, is to put us on our guard against the allurements of this short life, and urge us to earnestness in the great work of regeneration, for which she has been preparing us during these last three weeks. How many there are of those who yesterday received the ashes, who will never see the joys of Easter, at least in this world ! To them, the ceremony has been a prediction of what is to happen to them, perhaps before the month is out. And yet the very same words that were pronounced over them, were said to us. May not we ourselves be of the number of those who are thus soon to be victims of death? In this uncertainty, let us gratefully accept the warning, which our Jesus came down from heaven to give us: 'Do penance; for the kingdom of God is at hand.' 1

Sequentia sancti Evangelii secundum Matthseuin.

Cap. viii. In illo tempore : Cum introisset Jesus Capharnaum, accessit ad eum centurio, rogans eum et dicens : Domine, puer meus jacet in domo paralyticus, et male torquetur. Et ait illi Jesus : Ego veniam, et curabo eum. Et respondens centurio, ait : Domine, non sum dignus ut intres sub tectum meum ; sed tantum die verbo, et sanabitur puer meus. Nam et ego homo sum sub potestate constitutus, habens sub me milites, et dico huic : Vade, et vadit ; et alii : Veni, et venit ; et servo meo : Fac hoc, et facit. Audiens autem Jesus miratus est, et sequentibus se dixit : Amen dico vobis, non inveni tantam fidem in Israel : Dico autem vobis, quod multi ab oriente et occidente venient, et recumbent cum Abraham, et Isaac, et Jacob in regno coelorum ; filii autem regni ejicientur in tenebras exteriores : ibi erit fletus et stridor dentium. Et dixit Jesus centurioni : Vade, et sicut credidisti, fiat tibi. Et sanatus est puer in ilia hora.

Sequel of the holy Gospel according to Matthew.

Ch. viii. At that time: When Jesus had entered into Capharnaum, there came to him a centurion, beseeching him, and saying : Lord, my servant lieth at home sick of the palsy, and is grievously tormented. And Jesus saith to him : I will come and heal him. And the centurion making answer said: Lord, I am not worthy that thou shouldst enter under my roof ; but only say the word, and my servant shall be healed. For I also am a mai} under authority, having under me soldiers ; and I "Say to this, Go, and he goeth ; and to another, Come, and he cometh ; and to my servant, Do this, and he doth it. And Jesus hearing this, marvelled, and said to them that followed him : Amen, I say to you, I have not found so great faith in Israel. And I say to you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven ; but the children of the kingdom shall be cast out into exterior darkness: there shall be weeping and gnashing of teeth. And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour.

1 St. Matt. iv. 17.

The sacred Scriptures, the fathers, and theologians, tell us that there are three eminent good works which are, at the same time, works of penance : prayer, fasting, and almsdeeds. In the lessons she gives us on these three days, which form as it were the threshold of Lent, the Church instructs us upon these works. To-day it is prayer she recommends to us. Look at this centurion, who comes to our Saviour, beseeching Him to heal his servant. His prayer is humble ; in all the sincerity of his heart, he deems himself unworthy to receive Jesus under his roof. His prayer is full of faith; he doubts not for an instant that Jesus is able to grant him what he asks. And with what ardour he prays ! The faith of this Gentile is greater than that of the children of Israel, and elicits praise from the Son of God. Such ought to be our prayer, when we solicit the cure of our souls. Let us acknowledge that we are not worthy to speak to God, and yet, let us have an unshaken confidence in the power and goodness of Him, who only commands us to pray that He may pour out His mercies upon us. The season we are now in is one of prayer ; the Church redoubles her supplications ; it is for us that she makes them ; we must take our share in them. Let us, during this season of grace, cast off that languor which fastens on the soul at other times; let us remember that it is prayer which repairs the faults we have already committed, and preserves us from sin for the future.

Humiliate capita vestra Bow down your heads to God. Deo.

Parce Domine, parce po- Spare, 0 Lord, spare thy pulo tuo, ut dignis flagella- people ; that having been justly tionibus castigatus, in tua chastised, they may find com- miseratione respiret. Per fort in thy mercy. Through

Christum Dominum no- Christ our Lord. Amen, strum. Amen.

FEIDAY AFTEE ASH WEDNESDAY

The station for to-day is in the church of the holy martyrs, St. John and St. Paul.

Inchoata jejunia, quaesumus Domine, benigno f avore prosequere : ut observantiam, quam corporaliter exhibemus, mentibus etiam sinceris exercere valeamus. Per Christum Dominum nostrum. Amen.

Graciously favour us, O Lord, we beseech thee, in the fast we have undertaken : that what we observe outwardly, we may perform with sincere minds. Through Christ our Lord. Amen.

EPISTLE

Lectio Isaiae Prophet®.

Cap, lviii.

Haec dicit Dominus Deus : Clama, ne cesses ; quasi tuba exalta vocem tuam, et annuntia populo meo scelera eorum, et domui Jacob peccata eorum. Me etenim de die in diem quaerunt, et scire vias meas volunt : quasi gens quae justitiam fecerit, et judicium Dei sui non dereliquerit : rogant me judicia justitiae : appropinquare Deo volunt. Quare jejunaviinus et non aspexisti : humiliavimus animas nostras et nescisti ? Ecce in die jejunii vestri invenitur voluntas vestra, et omnes debitores vestros repetitis. Ecce ad lites et contentiones jejunatis, et percutitis pugno impie. Nolite jejunare sicut usque ad hanc diem,ut audiatur.in excelso clamor vester. Num-

Lesson from Isaias the Prophet.

Ch. lviii.

Thus saith the Lord God : Cry, cease not, lift up thy voice like a trumpet, and show my people their wicked doings, and the house of Jacob their sins. For they seek me from day to day, and desire to know my ways, as a nation that hath done justice, and hath not forsaken the judgment of their God ; they ask of me the judgments of justice : they are willing to approach to God. Why have we fasted, and thou hast not regarded : why have we humbled our souls, and thou hast not taken notice ? Behold, in the day of your fast, your own will is found, and you exact of all your debtors. Behold you fast for debates and strife, and strike with the fist wickedly. Do not fast as you have done until this day, to make your quid tale est jejunium, quod elegi, per diem amigere hominem animam suam ? numquid contorquere quasi circulum caput suum, et saccum et cinerem sternere ? numquid istum vocabis jejunium, et diem acceptabilem Domino? Nonne hoc est magis jejunium, quod elegi? dissolve colligationes impietatis, solve fasciculos deprimentes, dimitte eos qui confracti sunt liberos, et omne onus disrumpe. Frange esurienti panem tuum, et egenos vagosque indue in domum tuam : cum videris nudum, operi eum, et carnem tuam ne despexeris. Tunc erumpet quasi mane lumen tuum, et sanitas tua citius orietur, et anteibit faciem tuam justitia tua, et gloria Domini colliget te. Tunc in vocabis, et Dominus exaudiet : clamabis, et dicet : Ecce adsum. Quia misericors sum, Dominus Deus tuus. cry to be heard on high. Is this such a fast as I have chosen : for a man to afflict his soul for a day ? is this it, to wind his head about like a circle, and to spread sackcloth and ashes ? wilt thou call this a fast, and a day acceptable to the Lord ? Is not this rather the fast that I have chosen? loose the bands of wickedness, undo the bundles that oppress, let tbem that are broken go free, and break asunder every burden. Deal thy bread to the hungry, and bring the needy and the harbourless into thy house ; when thou shalt see one naked, cover him, and despise not thy own flesh. Then shall thy light break forth as the morning, and thy health shall speedily arise, and thy justice shall go before thy face, and the glory of the Lord shall gather thee up. Then shalt thou call, and the Lord shall hear: thou shalt cry, and he shall say : Here I am ; for I the Lord thy God am merciful.

We are told, in this lesson from the prophet Isaias, what are the dispositions which should accompany our fast. It is God Himself who here speaks to us— that God who had Himself commanded His people to fast. He tells us that the fasting from material food is a mere nothing in His eyes, unless they who practise it abstain also from sin. He demands the sacrifice of the body ; but it is not acceptable to Him, unless that of the soul goes along with it. The living God can never consent to be treated as were the senseless gods of wood and stone, which the Gentiles adored, and which were incapable of receiving any other than a mere external homage. Let, then, the heretic cease to find fault with the Church for her observance of practices, which he pretends to scorn as being material ; it is he that grows material by his system of letting the body have every indulgence. The children of the Church fast, because fasting is recommended in almost every page of both the old and the new Testament, and because Jesus Christ Himself fasted for forty days; but they are fully aware that this practice, which is thus recommended and urged, is then alone meritorious, when it is ennobled and completed by the homage of a heart that is resolved to reform its vicious inclinations. And after all, it would be an injustice, if the body, which has been led into guilt solely through the malice of the soul, were to be made to suffer, and the soul herself be allowed to continue in her sinful course. Hence it is that they whose ill-health prevents them from observing the bodily austerities of Lent, are equally bound to impose on their soul that spiritual fast, which consists in the amendment of their life, in avoiding everything that is sinful, and in the zealous performance of every good work in their power. gospel .

Sequentia sancti Evangelii Sequel of the holy Gospel acsecundum Matthaeum. cording to Matthew.

Cap, v., vi. Ch. v., vi.

In illo tempore : Dixit At that time : Jesus said to

Jesus discipulis suis : Au- his disciples : You have heard distis quia dictum est : Di- that it hath been said : Thou liges proximum tuum, et shalt love thy neighbour, and odiohabebisiniinicumtuum. hate thy enemy. But I say to

Ego autem dico vobis : Dili- you : love your enemies, do gite inimicos vestros, bene- good to them that hate you, facite his qui oderunt vos : and pray for them that perse- et orate pro persequentibus cute and calumniate you ; that et calumniantibus vos : ut you may be the children of sitis filii Patris vestri, qui in your Father who is in heaven, coelis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos. Si enim dUigitis eos qui vos diligunt, quam mercedem habebitis ? Nonne et publicani hoc faciunt ? Et si salutaveritis fratres vestros tantum : quid aniplius facitis? Nonne et ethnici hoc faciunt ? Estote ergo vos perfecti, sicut et Pater vester coelestis perfectus est. Attendite ne justitiam vestram faciatis coram hoininibus, ut videamini ab eis : alioquin mercedem non habebitis apud Patrem vestrum qui in coelis est. Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritse faciunt in synagogis, et in vicis, ut honorificentur abhominibus. Amen dico vobis, receperunt mercedem suam. Te autem faciente eleemosynam, nesciat sinistra tua, quid faciat dextera tua : ut sit eleemosyna tua in abscondito, et Pater tuus qui videt in abscondito, reddet tibi. who maketh his sun to rise upon the good and bad, and raineth upon the just and the unjust. For if you love them that love you, what reward shall you have? do not even the publicans this ? And if you salute your brethren only, what do you do more ? do not also the heathens this? Be you therefore perfect, as also your heavenly Father is perfect. Take heed that you do not your justice before men to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. Therefore, when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen, I say to you, they have received their reward. But when thou dost alms, let not thy left hand know what thy right hand doth ; that thy alms may be in secret, and thy Father, who seeth in secret, will repay thee.

Almscleeds is the third of the great penitential works : it is the sister virtue of prayer and fasting. For this reason, the Church puts before us, to-day, the instructions given by our Saviour on the manner in which we ought to do works of mercy. He puts upon us the duty of loving our fellow-men, without distinction of friends or enemies. God, who has created them all, loves them Himself ; this is motive enough to make us show mercy to all. If He bears with them even when they are His enemies by sin, and patiently waits for their conversion even to the

15—2

SBPTUAGESIMA end of their lives, so that they who are lost are lost through their own fault, what ought not we to do, we who are sinners as they are, and their brethren, and created like them out of nothing? When, therefore, we do an act of kindness or mercy towards those who have God for their Father, we offer Him a most acceptable homage. Charity, the queen of virtues, absolutely requires of us the love of our neighbour, as being part of our love of God ; and this charity, at the same time that it is a sacred obligation incumbent upon each member of the family of mankind, is, in the acts it inspires us to do towards each other, a work of penance, because it imposes upon us certain,privations, and requires us to overcome every repugnance which nature stirs up within us, when we have to show this charity to certain individuals. And finally, we must in our almsdeeds follow the counsel our blessed Saviour gives us ; it is the one He recommended to us, when He bade us fast : we must do it in secret, and shun ostentation. Penance loves humility and silence ; it has a dread of being noticed by men ; the only one whose applause it seeks, is He who seeth in secret.

Humiliate capita vestra Bow down your heads to

Tuere, Domine, populum Defend, 0 Lord, thy people, tuum, et ab omnibus pecca- and mercifully cleanse them tis clementer emunda : quia from all their sins : for no mis- nulla ei nocebit adversitas, fortune can hurt them, if no si nulla ei dominetur ini- wickedness rule over them, quitas. Per Christum Do- Through Christ our Lord, minum nostrum. Amen. Amen.

Deo.

God.

The station for to-day is, as noted in the missal, in the church of St. Trypho, martyr; but this church having been destroyed many centuries ago, the station is now in that of St. Augustine, which is built on the same site.

Adesto, Domine, suppli- Give ear, O Lord, to our cationibus nostris, et con- prayers, and grant that we cede ut hoc solemne jeju- may, with true devotion, ob- nium, quod animabus cor- serve this solemn fast which poribusque curandis salu- was wholesomely instituted for briter institutum est, devoto giving health to both our souls servitio celebremus. Per and bodies. Through Christ

Christum Dominum no- our Lord. Amen, strum. Amen.

EPISTLE

Lectio Isaiae Prophet®.

Cap. lviii.

Haec dicit Dominus Deus : Si abstuleris de medio tui catenam, et desieris extendere digitum et loqui quod non prodest ; cum effuderis esurienti animam tuam, et animam afnictam repleveris, orietur in tenebris lux tua, et tenebrse tuse erunt sicut meridies. Et requiem tibi dabit Dominus semper, et implebit splendoribus animam tuam, et ossa tua liberabit, et eris quasi hortus irriguus et sicut fons aquarum, cujus non deficient

Lesson from Isaias the Prophet.

Ch. lviii.

Thus saith the Lord God : If thou wilt take away the chain out of the midst of thee, and cease to stretch out the finger, and to speak that which profiteth not; when thou shalt pour out thy soul to the hungry, and shalt satisfy the afflicted soul, then shall thy light rise up in darkness, and thy darkness shall be as the noon-day. And the Lord will give thee rest continually, and will fill thy soul with brightness, and del liver thy bones, and thou shalt be like a watered garden, aquae. Et sedificabuntur in te deserta sseculorum : fundamenta generationis et generationis suscitabis : et vocaberis aedificator sepium, avertens semitas in quietern. Si averteris a Sabbato pedem tuum, facere voluntatem tuam in die sancto meo, et vocaveris Sabbatuni delicatum, et sanctum Domini gloriosum, et glorificaveris eum dum non facis vias tuas, et non invenitur voluntas tua, ut loquaris sermonem : tunc delectaberis super Domino ; et sustollam te super altitudines terrae, et cibabo te hereditate Jacob patris tui: os enim Domini locutum est. and like a fountain of water, whose waters shall not fail. And the places that have been desolate for ages, shall be built in thee ; thou shalt raise up the foundations of generation and generation : and thou shalt be called the repairer of the fences, turning the paths into rest. If thou turn away thy foot from the Sabbath, from doing thy own will in my holy day, and call the Sabbath delightful, and the holy of the Lord glorious, and glorify him, while thou dost not thy own ways, and thy own will is not found, to speak a word : then shalt thou be delighted in the Lord, and I will lift thee up above the high places of the earth, and will feed thee with the inheritance of Jacob thy father. For the mouth of the Lord hath spoken it.

Saturday is a day replete with mystery. It is the day of God's rest; it is a figure of the eternal peace, which awaits us in heaven after the toils of this life are over. The object of the Church in giving us, to-day, this lesson from Isaias, is to teach us how we are to merit our eternal Sabbath. We have scarcely entered on our campaign of penance, when this affectionate mother of ours comes to console us. If we abound in good works during this holy season, in which we have taken leave of the distracting vanities of the world, the light of grace shall rise up even in the darkness which now clouds our soul. This soul which has been so long obscured by sin and by the love of the world and self, shall become bright as the noon-day ; the glory of Jesus' Eesurrection shall be ours too ; and, if we are faithful to grace, the Easter of time will lead us to the Easter of eternity. Let us, therefore, build tip the places that have been so long desolate; let us raise up the foundations, repair the fences, turn away our feet from the violation of holy observances, do not our own ways and our own will in opposition to those of our divine Master ; and then He will give us everlasting rest, and fill our soul with His own brightness.

Sequentia sancti Evangelii secundum Marcum.

Cap. vi.

In illo tempore : Cum sero esset, erat navis in medio mari, et Jesus solus in terra. Et videns discipulos suos laborantes in remigando (erat enim ventus contrarius eis), et circa quartam vigiliam noctis, venit ad eos ambulans supra mare : et volebat prseterire eos. At illi, ut viderunt eum ambulantem supra mare, putaverunt phantasma esse, et exclamaverunt. Omnes enim viderunt eum, et conturbati sunt. Et statim locutus est cum eis, et dixit eis : Confidite, ego sum, nolite timere. Et ascendit ad illos in navim, et cessavit ventus. Et plus magis intra se stupebant : non enim intellexerunt de panibus : erat enim cor eorum obcaecatum. Et cum transfretassent, venerunt in terram Genesareth, et applicuerunt. Cumque egressi

Sequel of the holy Gospel according to Mark.

Ch. vi.

At that time : When it was late, the ship was in the midst of the sea, and Jesus alone on the land. And seeing them labouring in rowing (for the wind was against them), and about the fourth watch of the night, he cometh to them, walking upon the sea, and he would have passed by them. But they seeing him walking upon the sea, thought it was an apparition, and they cried out. For they all saw him and were troubled. And immediately he spoke with them, and said to them : Have a good heart, it is I, fear ye not. And he went up to them into the ship, and the wind ceased. And they were far more astonished within themselves : for they understood not concerning the loaves : for their heart was blinded. And when they had passed over, they came into the land of Genesareth, and set to the shore. And when assent de navi, continuo co- they were gone out of the ship gnoverunt eum : et percur- immediately they knew him ; rentes universam regionem and running through that whole illam, coeperunt in grabatis country, they began to carry eos qui se male habebant about in beds those that were circumferre, ubi audiebant sick, where they heard he was, eum esse. Et quocumque And whithersoever he entered, introibat, in vicos, vel in vil- into towns, or into villages, or las, aut civitates, in plateis cities, they laid the sick in ponebant infirmos, et de- the streets, and besought him precabantur eum, ut vel that they might touch* but fimbriam vestimenti ejus the hem of his garment : and tangerent : et quotquot tan- as many as touched him were gebant eum, salvi fiebant. made whole.

The ship, the Church, has set sail ; the voyage is to last forty days. The disciples labour in rowing., for the wind is against them; they begin to fear lest they may not be able to gain the port. But Jesus comes to them on the sea ; He goes up to them in the ship ; the rest of the voyage is most prosperous. The ancient liturgists thus explain the Church's intention in her choice of to-day's Gospel. Forty days of penance are, it is true, little enough for a long life that has been spent in everything save God's service; and yet our cowardice would sink under these forty days, unless we had Jesus with us. Let us not fear ; it is He ; He prays with us, fasts with us, and does all our works of mercy with us. Was it not He that first began these forty days of expiation? Let us keep our eyes fixed on Him, and be of good heart. If we grow tired, let us go to Him, as did the poor sick ones of whom our Gospel speaks. The very touch of His garments sufficed to restore health to such as had lost it ; let us go to Him in His adorable Sacrament ; and the divine life, whose germ is already within us, will develop itself, and the energy, which was beginning to droop in our hearts, will regain all its vigour.

Humiliate capita vestra Deo.

Fideles tui, Deus, per tua dona firmentur : ut eadem et percipiendo requirant, et quserendo sine fine percipiant. Per Christum Dominum nostrum. Amen.

Bow down you heads to God.

May thy faithful, O God, be strengthened by thy gifts ; that, by receiving them, they may ever hunger after them, and hungering after them, they may have their desires satisfied in the everlasting possession of them. Through Christ our Lord. Amen.

Let us close our Saturday with a prayer to Mary, the refuge of sinners- Let us express the confidence we have in her, by the following devout sequence. It is taken from the German missals of the fourteenth century.

SEQUENCE

Tibi cordis in altari Decet preces immolari, Virgo sacratissima.

Nam cum in se sit inspta, Tuo Nato sit accepta Per te precum victima.

Pro peccatis immolato Peccatorum prsesentato Precum sacrificia.

Per te Deum adit reus, Ad quern per te venit Deus : Amborum tu media.

Nec abhorre peccatores Sine quibus nunquam fores Tanto digna Filio.

Si non essent redimendi, Nulla tibi pariendi Bedemptorem ratio.

It behoves us, 0 most holy/ Virgin, to offer thee, on the altar of our hearts, the offering of bur prayers.

For whereas the sacrifice of our prayers has no merit of its own, it may be made acceptable, through thee, to thy Son.

Present to him, who was sacrificed for sin, the sacrifice of sinners' prayers.

It is through thee the sinner comes to God, for this God came to the sinner through thee, O thou the mediatrix between God and man !

It was for the sake of sinners that thou wast made worthy of such a Son : canst thou, then, despise them ?

It was because there were sinners to be redeemed, that thou wast made Mother of the Redeemer.

Sed nec Patris ad consessum

Habuisses hue accessum, Si non ex te genitum Esset ibi positum.

Virgo, Virgo sic promota Causa nostri, nostra vota Promovenda suscipe Coram summo Principe. Amen.

Neither wouldst thou be seated nigh the Father's throne, hadst thou not been Mother of him who shares his Father's throne.

Take, then, O holy Virgin, who for our sake hast been thus exalted, take thou our prayers, and present them to our sovereign Lord. Amen.