The compleat office of the Holy Week with notes and explications / translated out of Latin and French ; published with allowance.

[illustration] engraving: Christ's Entry into Jerusalem, Palm Sunday

THE OFFICE UPON Palm-Sunday.

Of Holy Water.

IT has been an Ancient Practice in the Church, even among the Primitive Chri∣stians, for the Priest before Mass, at Ea∣ster, and Whitsontide, to sprinkle the People with Water out of the Font, blest with the Prayers and Exorcisms the Eve of those Holy Days, and there reserved till Holy Oyl was poured therein.

And to the end the Faithful should not esteem this sprinkling a second Baptism, the Church has insti∣tuted particular Blessings, and Exorcisms of Water and Salt for each Sunday through the Year, to in∣struct us, That by this sprinkling she gives us no se∣cond

Baptism, but that she applies her Prayers to obtain of God, through the Merits of JESUS CHRIST, (if we our selves are not the obstacle) the grace of true repentance for our sins, and a guard from the assaults of the Devil, that so we may preserve our selves in that state of innocence we received by Baptism.

By the Water the Church tells us, she prays to God, and that we are therein to concur with her, to be∣seech him to purifie our Souls by his Grace, as the Water cleanseth our Bodies. And by the Salt she re∣presents her Prayer to God, wherein we ought also to joyn for obtaining his Grace, to preserve our Souls from spiritual corruption, as Salt preserves the Body from corporal. And as Salt gives an agreeable tast to our Meat, so his Grace renders our actions accep∣table to his Majesty, preserving us from falling into those sins wherewith the Devil might otherwise infect us, whereby we may more worthily be assi∣stant at the Holy Sacrifice of the Body and Blood of CHRIST, and reap the benefit thereof.

Every Sunday Water and Salt is prepared in the Sacristy, which the Priest blesseth, being vested in his Albe or Surplice, and with a Stoale.

The Exorcism and Benediction of the Salt.

OUr help is in the Name of the Lord.

R. Who made Heaven and Earth.

V. Our Lord be with you.

R. And with thy Spirit.

Whereas, by the Fall of Adam, the Devil has usurpt an Em∣pire over creatures, so as to make use of them to the disadvan∣tage of men, he is deprived of them again by the Merits of our Redeemer, who sanctifies them for our benefit.

I Exorcise thee, O creature Salt, by the living God, the true God, by the holy God, by that God who commanded thee to be cast into the Water by the Prophet Elizaeus, to cure its barrenness, that by this Exorcism thou mayest be made beneficial to the Faithful, healthful both to the Bodies and Souls of all that shall use thee, and where ever thou art sprinkled thou mayest chase away all Illusions, Malice, Crafts and Surprises of the Devil, and that all unclean Spirits be cast out of him, who will come to judge the living and the dead, and the World by fire. Amen.

The PRAYER.

Let us Pray.

The Priest by signing with the Cross, instructs us that the sanctifying of creatures, and the graces which we receive there∣by, are only derived unto us from the merits of the death of Christ. He makes the sign of the Cross twice upon the Salt, to signifie unto us that the Church prays unto God to preserve us from corruption both of Soul and Body.

ALmighty and Everlasting God, we hum∣bly implore thy infinite clemency, that thou wilt vouchsafe out of thy Piety to bless ✚ and sanctifie ✚ this thy creature, Salt, to the end, that all such as make use of it, may be sen∣sible of health in Soul and Body, and that, what shall be either touch'd or sprinkled with it, may be preserved from all uncleanness and assaults of the Devil. Through our Lord, &c.

The Exorcism and Benediction of the Water.

The Priest makes the sign of the Cross thrice in this Exor∣cism, and once in the following Prayer, to teach us, that the Graces we receive by the Merits of Christ's Death, are be∣stowed upon us by the three Divine Persons, who are one only God.

I Exorcise thee, O creature Water, in the Name of God ✚ the Father Almighty, in the Name of Jesus Christ ✚ our Lord his Son, and in the Vertue of the Holy Ghost ✚, That by this Exorcism, thou mayest dissipate all the Assaults of the Enemy, and put the Enemy himself to flight, with all his apostate Angels, by the power of the same our Lord Jesus Christ, who will come to judge the li∣ving and the dead, and the World by fire. Amen.

The PRAYER.

Let us Pray.

O God, who for the health of Mankind hast made use of the Element of Water in the greatest Mysteries, hear favourably our humble Prayers, and pour forth thy Blessings upon this Element prepared for several Purifi∣cations, to the end that thy Creature, made use of in thy Mysteries, may receive the effect of thy Divine Grace, to drive away Devils, and cure Infirmities, to the end all thy Faith∣ful,

which shall be sprinkled within or without doors, may be thereby preserved from all im∣purity and evil; and that no pestilential spirit or corruption remain in them, let all snares of our secret Enemy depart thence, and whatever is obnoxious to the health and repose of any that inhabit there, may be expelled by the sprinkling of this Water, that the health im∣plored by the invocation of thy holy Name, may be preserved from all sorts of assaults; Through our Lord, &c.

Then the Priest saying these following words, puts Salt three times into the Water, making the sign of the Cross, to signifie that to be purified from sin, (which is figured by the Water) and to persevere in purity, figured by the Salt, we ought to implore the assistance of the Holy Trinity by the Merits of the Cross.

LEt this commixtion of Salt and Water be made in the Name of the Father ✚, and of the Son ✚, and of the Holy Ghost ✚. Amen.

V. Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

O God, the Author of invincible Power, King of irresistable Empire, and for ever magnificently triumphant, who dissipatest the strength of the adverse party, who sup∣pressest the fury of the raging Enemy, and powerfully vanquishest his Malice; We, O Lord, trembling, humbly beseech and pray thee, to

regard favourably this creature, Salt and Wa∣ter, to enlighten it with thy Grace, and to sanctifie it with the Dew of thy Bounty, that wherever it shall be sprinkled, through the in∣vocation of thy Holy Name, it may chase away all suggestions of the unclean Spirit, that there be no fear of the venomous Serpent, and that the presence of the Holy Spirit will vouchsafe every where to accompany us, im∣ploring thy Mercy. Through our Lord Jesus Christ, who liveth and reigneth with thee, in the unity of the Holy Ghost one God World without end. Amen.

The Benediction being ended, the Priest who is to celebrate Mass, putting on his Coap again, kneeling at the foot of the Altar, accompanied with his Ministers, and sprinkling it thrice with Holy Water, he sprinkles himself, and arising besprinkles them, intoning these first words of the Antiphon, taken out of the 50 Psalm, Thou shalt sprinkle me, and then the Quire sings the rest, O Lord, with Hyssop, and I shall be cleansed, thou shalt wash me, and I shall be made whiter than snow.

He sprinkles the Clergy and People, saying with a low voice the 50 Psalm, begging of the Holy Trinity by this penitential Psalm, both that he may worthily celebrate this adorable Sa∣crifice, and that others of the Faithful may participate thereof, as they were purified first in Baptism, by Water and the Holy Ghost, and now, that he will please to grant them a second time repentance in tears, and acknowledgment of their sins, that preserving them from all temptations of the Devil, they may be acceptable to the Divine Majesty, and freed from the corrup∣tion of sin, as Water cleanseth the body, and as Salt gives a savory tast to meat and preserves it from corruption.

HAve mercy on me, O God, according to thy great mercy.

And according to the multitude of thy com∣miserations blot out my iniquities.

Wash me more amply from my iniquity, and cleanse me from my sin.

Because I do know my iniquity, and my sin is before me always.

To thee only have I sinned, and have done evil before thee, that thou mayest be justified in thy words, and when thou art judged.

For behold I was conceived in iniquities, and my mother conceived me in sins.

For behold thou hast loved truth, the un∣certain, and hidden things of thy wisdom thou hast made manifest to me.

Thou shalt sprinkle me with Hysop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.

To my hearing thou shalt give joy and gladness; and the bones humbled shall re∣joyce.

Turn away thy face from my sins, and wipe away all my iniquities.

Create a clean heart in me, O God, and renew a right spirit in my bowels.

Cast me not away from thy face, and thy holy spirit take not from me.

Render unto me the joy of thy salva∣tion, and confirm me with thy principal spirit.

I will teach the unjust thy ways, and the impious shall be converted unto thee.

Deliver me from Blood, O God the God of

my salvation, and my tongue shall exalt thy justice.

Lord, thou wilt open my lips, and my mouth shall shew forth thy praise.

Because if thou wouldest have had sacrifice, I had verily given it, with holocausts thou wilt not be delighted.

A sacrifice to God is an afflicted spirit: a contrite and humble heart, O God, thou wilt not despise.

Deal favourably, O Lord, in thy good will with Sion, that the walls of Jerusalem may be built up.

Then shalt thou accept Sacrifice of Justice, Oblations, and Holocausts, then shall they lay calves upon thine altar.

Gloria Patri & Filio, &c. is not used, because during these days the Church represents unto us the Indignities and Affronts offered by the Jews to our blessed Saviour.

After this Antiphon, Thou shalt sprinkle me, &c. is repeated, the Priest having sprinkled the Holy Water, returns to the foot of the Altar, where, standing upright, and there joyning his hands, he beseeches God, that the Angel of his Great Council, our Saviour JESUS CHRIST, who is ready to descend from Heaven, by the consecration of these Divine Mysteries, will assist with his saving Grace all those that are in the Church, that they being purified, may worthily present themselves before his Majesty.

Let us Pray.

V. Shew us, O Lord, Mercy.

R. And give us thy Salvation.

V. O Lord, hear my Prayer.

R. And let my cry come unto thee.

V. Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

O Holy Lord, Omnipotent Father, Eter∣nal God, graciously hear us, and vouch∣safe to send thy Holy Angel from Heaven, to keep, protect, cherish, visit and defend all that dwell in this habitation. Through Christ our Lord, &c. Amen.

THE BENEDICTION OF THE PALMS.

After sprinkling Holy Water in the usual manner, the Priest, accompanied with his Ministers in their Ornaments, goes to bless the Palms. This Ceremony is very ancient, for it is not only in the Ro∣man Institute, and in the Book of the Divine Offices, which Alcuinus composed in the Ninth Age, and in St. Adelmus his Treatise of Virginity in the Eighth Age, but also St. Maximus, Bishop of Turin, in the Fifth Age, preaching upon this Sub∣ject, which you may read in St. Ambros, tells us, it was an ancient custom in the Church, to teach us, that it was in memory of Christ's triumphant entry into Jerusalem, which was a figure of his glorious Ascension to Heaven, having vanquished the Devil, and therefore the Church begins this Ceremony with the Canticle which the Hebrew Children sung on this day in ho∣nour of our Saviour, where we are to observe, that the Priest reads it with a low Voice, without making the sign of the Cross, to mind us, that this Action preceded the Passion of our Lord Jesus Christ.

HOsanna to the Son of David, (or save us, we beseech thee, O Son of David) blessed is he who comes in the Name of our Lord, O King of Israel, Hosanna in the highest.

V. Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

The Faithful considering how God had opened the mouths of the Hebrew Children to sing a Canticle of Praise to the Ho∣nour of his Son, Saviour of the World, and how he had inspi∣red the People of Jerusalem to go before him with Olive and Palm branches, as a sign of those Graces he intended us by his Victory and Triumph over the World and the Devil, beseech his Majesty to render us worthy of those Graces and that Salva∣tion, which he hath purchased for us by his victorious Death, to the end we may reap the accomplishment thereof in eternal bliss by the vertue of his Resurrection.

O God, whom it is justice to love, multi∣ply in us the Gists of thy ineffable Grace, and as through the Death of thy Son thou hast made us hope for what we believe, grant that we may arrive to Eternal Glory, according to our desires, through the resurrection of thy only Son, who liveth and reigneth one God with thee, in unity of the Holy Ghost, for ever and ever. Amen.

The Lesson taken out of the 15th and 16th Chap∣ter of Exodus.

The Church minds us, that as the Israelites found refreshment in the desert, under the shade of Palm-trees, and in the Fountain of fresh Waters, they murmured presently after against Moses their leader, and, notwithstanding, God was pleased to sur∣mount their ingratitude with his benefits, by showring down Manna. In like maner the Jews, who would have found their sal∣vation in, the honour which they rendred this day to Jesus Christ, if they had accompanied it with a lively faith, did yet pre∣sently after conspire against him, who, nevertheless, was plea∣sed

in his bounty to give them his own Body, as Bread from Heaven, for Food to their Souls, which he soon after offered, as a Sacrifice to God his Father, to expiate the sins of men, and heap upon them his Grace.

IN those days the Children of Israel came into Elim, where there were twelve Foun∣tains of Water, and seventy Palm-trees, and they camped beside the Waters. And they set forward from Elim, and all the multitude of the Children of Israel came into the desert Sin, which is between Elim and Sinai, the fifteenth day of the second Month, after they came forth out of the land of Egypt. And all the Assembly of the Children of Israel murmured against Moses and Aaron in the Wilderness; and the Children of Israel said to them, Would to God we had died by the hand of our Lord in the land of Egypt, when we sate over the Flesh-pots, and did eat Bread our fill? Why have you brought us into this desert, that you may kill all the multitude with famine? And our Lord said to Moses, Behold I will rain you Bread from Heaven, let the People go forth and gather that sufficeth for every day, that I may prove them, whether they will walk in my Law, or no. But the sixth day let them provide for to bring in, and let it be double to that they were wont to gather every day. And Moses and Aaron said to all the Children of Israel, At Even you shall know that our Lord hath brought you forth out of the land of Egypt; and in the Morning you shall see the glo∣ry of our Lord.

The following Responsory is sung instead of the Gradual taken out of the Eleventh Chapter of St. John.

THe chief Priests therefore and Pharisees gathered a Council, and said, What do we, for this Man doth many signs? If we let him alone so, all will believe in him, and the Romans will come and take away our Place and Nation.

Vr. But one of them, named Caiphas, being the high Priest of that year, said to them, It is expedient for us, that one man die for the people, and the whole Nation perish not. There∣fore from that day they devised to kill him, saying, And the Romans, &c.

Another Responsory taken out of the second Chaper of St. Matthew.

JEsus prayed unto his Father on Mount Oli∣vet; My Father, if it be possible, let this Chalice pass from me. The spirit indeed is prompt, but the flesh weak; thy will be done.

Watch ye and pray, that ye enter not ten∣tation. The spirit indeed is, &c.

In the mean time the Deacon carries the Book of Gospels to the Altar, to testifie that it contains the Word of God, and presents Incense to the Priest to bless, saying,

Reverend Father, bless this Incense.

The Priest takes the Incense, and putting into the Thurible, blesseth it, ••avowing, by this Benediction, that the Sacrifice of the Mass is offered to God alone, humbly beseeching his Grace, that his Prayers may ascend, as this Incense, towards him.

Be thou bless'd by him, to whose honour thou shalt be burnt.

Then the Deacon upon his knees, at the foot of the Altar, prepares himself to receive commission from the Priest to publish the Gospel by this Prayer.

CLeanse, O Almighty God, my heart, and lips, who didst purifie with a fiery coal the lips of the Prophet Isaiah, and vouchsafe so to purifie me, for thy mercies sake, that I may worthily declare thy holy Gospel. Through our Lord Jesus Christ, &c. Amen.

Then taking the Book from the Altar, he asks the Priest's Blessing.

Reverend Father, bless me.

The Priest blesseth him.

OUr Lord be in thy heart and lips, that thou mayest worthily publish his Go∣spel, in the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

The Deacon kisseth the Priest's hand, to testifie, that as in the Old Law, a Seraphin did purifie the lips of the Prophet Isaiah with a coal of fire, so in the New Law it is Jesus Christ represented by the Priest, who purifies his mouth. He goes to the place appointed for reading the Gospel with the Sub∣deacon, Thurifer, and two Acolyts, who carry two Tapers lighted before him, to signifie the Joy which the Faithful ought to have for this Great Blessing of the Light of Faith. He turns towards the People, that they may hear the Go∣spel, the Subdeacon holding the Book before him, to testifie

that what he reads to the People is only what the Priest ordered him. Before he reads the Gospel he beseeches God's blessing upon the Assembly, to hear his Word worthily, saying,

Our Lord be with you.

The Assembly reciprocally beseeching God to assist him with his Grace, and that the Deacon saying, Sequentia sancti Evangelii, &c. The sequence of the Gospel, &c. makes the sign of the Cross upon his Forehead, his Mouth and Breast, to signifie he publishes the Word of God with a good heart, and will not be ashamed to confess it before men, and taking the Thurible, he incenseth the Book thrice in honour of the Blessed Trinity, in whom we are taught to believe by the Gospel. Whilest the Deacon reads the Gospel with an audible Voice, the Priest stands on the Epistle side, which represents the Jewish People, to tell us that Christ preached the Gospel amongst them, and that from Judea it should be carried to other Nations; He stands upright uncovered, as do the rest of the People, to teach us, that the Word of God is to be feared with reverence, and to testifie our Faith in the Resurrection.

The sequence of the Holy Gospel according to St. Matthew, Chap. 21.

In this Gospel the Church minds us of Christ's triumphant entry into Jerusalem, foretold by the Prophet Zacharias, Chap. 9. where we are to observe, that Eve and the Synagogue are figured by the She-Ass. And by the Ass-Colt, never yet used, the Gentils are represented, for before the coming of Christ, none had ever called the Gentils to the true Faith. The Village where these creatures were tied, is a figure of the servitude of this World, and the command which Christ gave to his Disciples; to untye them, is a presentation of that power which God hath given his Ministers to absolve men from their sins.

AT that time when Jesus drew nigh to Jerusalem, and was come to Bethphage, at the foot of Mount Olivet, then he sent two

of his Disciples, saying to them, Go ye into the Town that is against you, and immediate∣ly you shall find an Ass tied, and a Colt with her, loose them, and bring them to me: and if any man shall say ought unto you, say ye, that our Lord hath need of them; and forthwith he will let them go. And this was done that it might be fulfilled which was spoken by the Prophet saying, Say ye to the Daughter of Sion, Behold thy King cometh to thee, meek, and sitting upon an Ass, and a Colt, the Foal of her that is used to the Yoke. And the Disciples going, did as Jesus commanded them; And they brought the Ass and the Colt, and laid their Garments upon them, and made him to sit thereon; and a very great multitude spread their Garments in the way: and others did cut their Boughs from the Trees, and strewed them in the way; and the multitudes that went before, and that followed, cried, say∣ing, Hosanna to the Son of David; Blessed is he that cometh in the Name of our Lord. Ho∣sanna in the highest.

After the Deacon hath read the Gospel, he presents the Book to the Priest to kiss, to signifie thereby the Union and Cha∣rity which the Faithful ought to have in the observance of God, that so they may obtain pardon for their sins, and thereupon he says.

May our Sins be forgiven by the vertue of the Holy Gospel.

The Deacon incenseth the Priest thrice, thereby expressing our honour to Christ, who hath freed us from our sins by our faith in the Gospel, acknowledging him to be God and the Second Person of the Trinity. Then the Palms are blest, by which Ceremony the Church, commemorating Christ's triumph, applies her Prayers for us, to obtain of God, through the Merits of this Divine Saviour, (unless we render our selves uncapable) the grace to reap the fruit of that Victory, which he has obtained over the World and the Devil.

Our Lord be with you

R. And with thy Spirit.

Let us Pray.

O God increase the Faith of those that hope in thee, and clemently hear the Prayers of thy Supplicants: Let thy manifold Mercies come upon us: bless these Boughs of Palms, or Olives, and, as in the figure of the Church, thou didst multiply Noah going forth of the Ark, and Moses going out of Egypt with the Children of Israel, so grant that we, carrying these Branches of Palm and Olive, may, with the Fruits of our Good Works, appear before Jesus Christ, and, by his Merits, enjoy the Delights of Eternal Happiness, who, one God, liveth and reigneth with thee, in the Unity of the Holy Ghost, for ever and ever. Amen.

The PREFACE.

The Priest prepares the Faithful, minding them to lift up their hearts to God, to disengage their affections from worldly crea∣tures, to acknowledge the excess of the divine benefits.

Our Lord be with you.

And with thy Spirit.

Lift up your hearts.

R. We raise them up to our Lord.

Then the Priest admonisheth the Faithful to reflect, that 'tis God who puts their hearts into that state, and therefore that they give him publick thanks.

Let us give thanks to our Lord God.

The Faithful answer, that it is just and reasonable, and ac∣cording do concur, in publick, with the Priest giving thanks, and so, in particular, each man, by his particular private resent∣ments, accompanies the Priest, saying,

It is Just, and becoming our Duty.

The Church, representing unto us the Obedience which all created nature oweth unto God, the Zeal wherewith the Saints, and particularly the Martyrs, have offered themselves to his Majesty, as a Holocaust, for the faith of Jesus Christ his Son, the Homage which the Angels render him in Heaven, and the Canticle of Praise, which the Children sung, in honour of our Saviour, when he made his triumphant entry into Jerusa∣lem, exhorts us, in imitation of them, to give God thanks for so many benefits received of his bounty, through the Merits of his Son, acknowledging, that, in duty, we are bound to endeavour the Zeal of Martyrs, the Purity of Angels, and Innocence of Children.

IT is truly meet and just, right and necessa∣ry, that we always, and in all places, give thanks to thee, Holy Lord, Omnipotent Fa∣ther, and Eternal God, who art glorified in the Council of thy Saints. For thy Creatures

serve thee, acknowledging thee their sole Au∣thor and God, and all thy handy-works joynt∣ly praise, and thy holy ones bless thee, freely confessing the Sacred Name of thy Son, before the Kings and Princes of this World. The Angels Archangels, Thrones, and Dominations, observe thee with a Profound Reverence, and, with the whole Celestial Host, sing a Hymn of thy Glo∣ry for ever, saying, Holy, Holy, Holy is the Lord God of Hosts, the Heavens and Earth are filled with thy Glory, Hosanna in the Highest. Blessed is he that comes in the Name of our Lord, Hosanna in the Highest.

V. Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

The Faithful giving God thanks, that, besides the interiour and exteriour Graces wherewith he prevents and assists us, and besides what he confers by his Sacraments upon us, he yet further fortifies us by the Vertue of Sacred Things they joyn in Prayers with the Church, which are applied unto them by this Benediction, to the end they may obtain par∣ticular Benefits from God, for the good both of Soul and Body.

WE beseech thee, O Lord, Holy Father, Almighty and Everlasting God, to bless and sanctifie this Olive, thy creature, which thou hast commanded to spring from Wood, and which the Dove brought in his mouth, re∣turning to the Ark, that whoever shall take of it, may receive protection both for Soul and

Body, thou, O Lord, making it a Remedy for Health, and a Sacrament of thy Grace. Through our Lord, &c. Amen.

Let us Pray.

The Faithful considering, that those blest Palms represent our Union with Christ, being delivered from the Tyranny of the Devil, and the intercession of the Church, which is ap∣plied unto us by this Blessing, joyn in Prayer with the Church, and beg God's protection.

O God, who gatherest together such things as are disperst, and preservest what is so gathered together, who didst bless the People going forth with Boughs to meet Jesus, bless also these Palms and Olive-branches, which thy People take in honour of thy Name, that where∣ever they shall be brought, the Inhabitants may be sensible of thy Blessing, and freed from all Adversity, and thy Right-hand protect those whom Jesus Christ thy Son our Lord re∣deemed. Who liveth and reigneth with thee, in the Unity of the Holy Ghost, for ever and ever. Amen.

Let us Pray.

As, by the sin of Adam, the Devil hath usurpt an empire over creatures, which he makes use of, to the prejudice of men, so is he deprived thereof, through the Merits of Jesus Christ, who sanctifies them for our benefit. And therefore the Faith∣ful, considering, that by these Branches, which the Church blesseth and distributeth this day, she represents the Victory which Christ gained over the Devil, and our Divine Re∣deemer's triumph in his glorious Resurrection, beseech God to make them able to vanquish the Devil, and overcome all

Obstacles of their Salvation, through the Merits and Grace of our Redeemer, with whom we are incorporated, so that at last we may partake of his glory.

O God, who through the wonderful order of thy Providence, art pleased to make use of insensible creatures to instruct us in the way of our salvation; Grant, we beseech thee, that the devout hearts of thy Faithful, may healthfully understand what is mystically de∣signed in the action of this day, in which the multitude of Jews, being illustrated with a heavenly light, went to meet our Redeemer with Boughs of Palms and Olives, which they cast under his feet. The Palm-branches put us in mind of the Victory he gained over the Prince of Death, and the Olive-boughs do in a sort proclaim, that the Spiritual Unction is come to us. For all that blessed Company un∣derstood that Ceremony to signifie, that our Redeemer, taking compassion of man's misery, was to encounter the Prince of Death for the Life of the World, and that he was to triumph by dying. Therefore he, fulfilling the Will of God, performed all those things, that we might thereby arrive to the knowledge of his Tri∣umphs, and unctuous plenitude of Mercy. We also firmly believe, Lord, Holy Father, Omni∣potent and Eternal God, that all hath been ful∣filled, that was signified. And therefore most humbly beseech thee, through the same, our Lord Jesus Christ, that, in and by him, we,

whom thou hast vouchsafed to become his members, having obtained the victory over Death, may also partake in his glorious Resur∣rection. Who liveth and reigneth, &c.

Let us Pray.

The Faithful beseech God, that these hallowed Boughs, re∣presenting the Happy Reconciliation obtained for us, by Jesus Christ with his Divine Majesty, may induce them to dispose them∣selves as worthily to receive the wholsome effects.

O God, who, by an Olive-branch, didst command a Dove to publish Peace to the Earth, vouchsafe, we beseech thee, to san∣ctifie, with thy Celestial Benediction, the sal∣vation of all. Through Christ our Lord, &c.

Let us Pray.

The Faithful, considering, that by these Palm-boughs, the Church represents the conquest we ought to endeavour to obtain over the Devil, and by the Olive-branches, the Works of Charity we are obliged to practice, demand of God his Grace to accomplish what the Church teaches by this Cere∣mony.

BLess, we beseech thee, O Lord, these Boughs of Palms or Olives, and grant that thy People may testifie the zeal of their Piety, by a pious performance of what this day they outwardly profess, and triumphing over their Enemies, may apply themselves zea∣lously to the Works of Mercy. Through our Lord, &c.

Then the Priest sprinkles the Boughs with Holy Water, to teach us, that we ought to purisie our selves in receiving a Blessing from God, and to practice what the Church designs by these Boughs. Thou shalt sprinkle me with Hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow. The Priest then incenseth the Boughs, to instruct us, that all the Blessing comes from God, and that we ought to beg, that our Prayers may ascend as Incense towards him.

The PRAYER.

Whereby we ask God's Grace to prepare our Ways to our Saviour by a lively Faith and good Works.

V. Our Lord be with you.

R. And with thy Spirit.

Let us pray.

O God, who, for our salvation, didst send into this World thy only begotten Son, that he, humbling himself for us, might re∣gain us unto thee, before whom, at his entry into Jerusalem, that the Scriptures might be fulfilled, a multitude of People spread their Garments, with a pious zeal, and cast Palms in the way. Grant, we beseech thee, that we may so prepare the way of Faith to him, that the stone of offence and rock of scandal being removed, our good works may flourish, as the branches of a beautiful tree, and there∣in imitate him. Who, with thee, liveth and reigneth, &c.

The Priest gives Palms to the Clergy and People, whilst the Quire sing the following Antiphons and Canticle, sung by the Children at Christ's triumphant entry into Jerusalem.

ANTIPHON

THE Hebrew Children spread their Gar∣ments in the way, and cryed out, say∣ing, Hosanna, to the Son of David. Blessed is he who comes in the Name of our Lord.

ANOTHER.

THE Hebrew Children spread their Gar∣ments in the way, and cryed out, say∣ing, Hosanna, to the Son of David. Blessed is he who comes in the Name of our Lord.

The Antiphons are repeated till all the Palms are distri∣buted, then the Priest, in the name of the Faithful, beseeches God for his grace, that in this Commemoration of his Son JESUS CHRIST'S triumphant entry into Jerusalem, they may arrive to the Innocence and Piety of those who pay him all due honour.

V. Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

ALmighty Everlasting God, who wast pleased, that our Lord Jesus Christ should sit upon an Asses Colt, and directedst the multitude to spread their Garments and Boughs in the way, singing Hosanna in his ho∣nour:

Grant us the grace to imitate their Innocence, and to partake of their Merit. Through the same, our Lord, &c.

Then they go in Procession, to represent JESUS CHRIST'S trium∣phant entry into Jerusalem, and the Priest says,

Let us go on in peace.

The Quire answers,

In the Name of Christ. Amen.

The Antiphon taken out of the 21st Chap∣ter of St. Matthew.

WHen Jesus drew nigh unto Jerusalem, he sent two of his Disciples, saying, Go ye into the Town that is against you, and immediately you shall find an Ass tied, and a Colt with her; loose them, and bring them to me: and if any man shall say ought unto you, say ye, that our Lord hath need of them. And they brought the Ass and the Colt, and laid their Garments upon them, and made him to sit thereon. Others spread their Garments in the way: others cut Boughs from the Trees, and strewed them in the way, and those that followed cryed Hosanna; blessed is he who cometh in the Name of our Lord, and blessed be the Kingdom of David our Father; Hosanna in the highest: O Son of David, have mercy on us.

Another ANTIPHON.

THE People hearing that Jesus was coming to Jerusalem, they took Palm-branches, and went forth to meet him, the Children cry∣ing aloud, This is he who comes to save his People. This is our Salvation and Redemption of Israel. How great is he whom the Thrones and Dominations meet? Fear not, Daughter of Sion; behold, thy King comes unto thee, sit∣ting upon an Ass-Colt, as it is written, Hail King, Maker of the World, who art come to redeem us.

ANOTHER.

SIX Days before the Solemn Pasch, our Lord coming to Jerusalem, the Children went forth to meet him, carrying Boughs of Palms, and crying with a loud voice, Hosanna in the highest: Blessed art thou that comest in the multitude of thy Mercies, Ho∣sanna in the highest.

ANOTHER.

THE Multitude went with Flowers and Palms to meet the Redeemer, and ren∣der him triumphant and victorious, due ho∣nour. The Gentils publish the greatness of the

Son of God; their voices thundring through the clouds, the praise of Christ. Hosanna in the highest.

ANOTHER.

GRant that we may be found faithful with the Angels and Children, singing to the triumpher over death. Hosanna in the highest.

ANOTHER.

A Great Multitude assembled to the Festi∣val, cryed out to our Lord, saying, Bles∣sed is he that cometh in the Name of our Lord. Hosanna in the highest.

The Procession being come to the Church-Porch, the follow∣ing Hymn is sung in memory of Jesus Christ's triumphant entry into Jerusalem.

GLory to thee, Eternal King, On this great triumphant day; Lo we a loud Hosanna sing, And with our Garments strew the way. Thou art the King of Israel, Sprung from the Royal David's stem; Thou cam'st from Heaven with us to dwell, Thy captive Subjects to redeem. Glory to thee, &c.

The holy Quires of Angels bow, And in their Hymns thy Praise proclaim, While we, and all our world below, Kneel and adore the same blest Name. Glory to thee, &c.

Thy Sion once with holy Palms Thee, their Messias, went to meet: Behold, we now, with Prayers and Psalms, Prostrate our glad hearts at thy feet. Glory to thee, &c.

They by their Songs prepar'd the way Ʋp to thy humble Throne the Cross, While we a happier Ditty pray, And in thy Victory rejoyce. Glory to thee, &c.

Great King, of sweetest clemency, Whom all sincere endeavours please, As they accepted were, may we Thy Favour gain, thy Wrath appease. Glory to thee, &c.

Then the Priest, with the foot of the Cross, knocks at the Church-door, which is shut, to signifie, that Jesus Christ, through the merit of his Passion, hath opened Heaven for us, which besore was shut, upon the account of our first Parents transgression. And to express the sentiments of Joy and Admiration which the Angels had at our Saviour's entry into Heaven, represented in the 23d Psalm, the Church uses the same words with the Royal Prophet.

LIft up your Gates, ye Princes, and be ye lifted up, O Eternal Gates, and the King of glory shall enter in.

Those who are within the Church, representing the Angels, answer,

Who is this King of glory?

To whom, the Priest knocking again, replies,

'Tis our strong and mighty Lord; 'tis our Lord mighty in Battel: Lift up your Gates, ye Princes, and be you lifted up, O Eternal Gates, and the King of glory shall enter in.

Those within the Church replies again,

Who is this King of glory?

The Priest, knocking again, says,

The Lord of Powers, he is the King of Glory, lift up your Gates, &c.

Whereupon those within the Church, representing the Angel, open the doors, saying,

Who is this King of glory?

And the Procession goes into the Church, singing the follow∣ing Antiphon, to signifie, that Christ's solemn entry into Jerusa∣lem, was a figure of his triumphant entry into Heaven.

OUr Lord entering into the Holy City, the Hebrew Children, foretelling the Resur∣rection unto Life, with Olive-boughs cryed out, Hosanna in the highest. When the People heard that Christ was coming into Jerusalem, they went to meet him with Palms.

THE MASS FOR Palm-Sunday.

The Priest coming to the foot of the Altar, kneels, and, bowing, makes the sign of the Cross, saying, Introibo ad altare Dei, &c. Psal. 42. he acknowledgeth, with humble respect, in the name of the Faithful, the Grace received of God, through the Merits of Christ's Passion, whereof the Sacrifice of the Mass is a representation, and, by the assistance of the Holy Ghost, spiritually to regenerate them, and establish them in the Rights of their Heavenly Inheritance, which they had forfeited by Sin. He seems to be renewed in spirit, and in that takes confidence to approach the Altar, which in as much as it stands East∣ward, according to the ancient Order of the Church, is a figure of Paradise, where God had placed Adam in the state of his Innocency.

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

I Will enter unto the Altar of God.

The Church using the Psalm Judica me Deus, &c. in their Names who have received Baptism, and preserved themselves in the state of Grace thereby received, in testimony of the joy they apprehend in that they are become Children of God, forbears it now, in the beginning of Mass, till Holy Saturday, this being a time of Sorrow, representing the Sufferings of Christ, her Spouse and Head.

Our help is in the Name of our Lord.

R. Who made Heaven and Earth.

Then the Priest confesses himself unworthy of so great a Benefit, as well through Original, as his Actual Sin, and there∣fore admonisheth the Faithful, on whose behalf he prays, to joyn with him in repentance, and acknowledge their own unworthi∣ness before God.

I Confess unto Almighty God, to the bles∣sed Virgin S. Mary, to the blessed S. Mi∣chael the Arch-angel, to the blessed S. John Baptist, to the Holy Apostles, Peter and Paul, to all the Saints, and you my Brethren, that I have very much sinned, in Thought, Word, and Deed, through my Fault, through my Fault, through my most grievous Fault. There∣fore I beseech the blessed Virgin S. Mary, the blessed S. Michael the Arch-angel, the blessed S. John Baptist, the Holy Apostles, Peter and Paul, all the Saints, and you my Brethren, to Pray to God for me.

R. ALmighty God have mercy upon thee, and forgive thy sins, and bring thee to life everlasting. P. Amen.

I Confess unto Almighty God, to the blessed Virgin S. Mary, to the blessed S. Michael the Arch-angel, to S. John Baptist, to the Apostles, Peter and Paul, to all the Saints, and to thee my Father, that I have very much sin∣ned, in Thought, Word, and Deed, through my Fault, through my Fault, through my most grievous Fault. Therefore I beseech thee blessed Virgin S. Mary, the blessed S. Michael the Arch-angel, the blessed S. John Baptist, Peter and Paul, all the Saints, and thee my Father, to Pray to God for me.

P. ALmighty God have mercy on you, for∣give you your sins, and bring you to life everlasting. R. Amen.

P. ALmighty and merciful Lord, grant us pardon, absolution, and remission of all our sins. Amen.

This Confession being made, the Priest and the Faithful encourage each other in the acknowledgement of God's mercy.

P. Thou being turned shalt quicken us, O Lord.

R. And thy people shall rejoyce in thee.

P. Shew us, O Lord, thy Mercy.

R. And give us thy Salvation.

P. O Lord, hear my Prayer.

R. And let my cry come unto thee.

P. Our Lord be with you.

R. And with thy Spirit.

In this confidence the Priest ascends unto the Altar, and says,

TAke away, O Lord, our Iniquities, that so with a pure heart we may enter into the Holy of Holies. Through Christ our Lord. Amen.

The Priest, being at the Altar, kisseth it, in testimony of re∣conciliation with Christ and the Church triumphant, for the Altar represents Christ crucified, and the Reliques upon the Altar, the Saints of the Church triumphant, incorporated with Christ, and says,

WE pray thee, O Lord, through the Merits of thy Saints, whose Reliques are here, and of all Saints, that thou wilt please to pardon all my sins. Amen.

After this preparation the Priest begins the Introit of the Mass.

THE MASS FOR Palm-Sunday.

The station in the Church of S. John Lateran.

As in the Old Law it was the custome to bring the Paschal Lamb into Jerusalem, four days before the Feast, so Jesus Christ, of whom the Paschal Lamb was a figure, was pleased to come into Jerusalem four days before the celebration of the Festival: And therefore the Church, representing this My∣stery, makes to day the station at Rome, in the Church consecra∣ted to God, in honour of S. John Baptist, because he decla∣red unto us, that our Saviour was the Lamb of God, which takes away the sins of the World.

The Introit, taken out of the 21st Psalm.

As this Day's Solemnity is a figure of the Victory which Christ gained over the World and the Devil, by his Passion and Trium∣phant Resurrection, the Church represents those Mysteries in the Introit of this Mass, to teach us, that the Resurrection of Christ, in as much as it relates to his flesh, was not delayed as that of other men, but that he was exempted from corruption in the grave, triumphing over death and the fury of his perse∣cutors, whom the Scriptures compare to Lions, in respect of

their cruelty, to Dogs, for their fury, and to Unicorns, for their pride. For every proud and ambitious spirit would com∣mand all others, as much as in him lies. The wicked Jews thought they had done a grand work, in that they were able to kill his Body, yet had they not power to hurt his Soul; they were able to take away a Mortal Life, but could not prejudice his Eternal Life, which is the onely and true Life: and though, as the Son of God, he were worthy to be heard, without Tears or Plaints, yet, to teach us our Duty, by his example, he would offer to God his Father most fervent Prayers, with Tears and Crys, beseeching him not to leave him dead in his grave. The Dignity of his Condition, the Reve∣rence which he bore his Father, whose Honour he repaired by his Death, the incomparable Love wherewith his Father cherished him, easily prevail for a concession of so just a Request.

O Lord, prolong not thy help from me; look towards my defence. Save me out of the Lions mouth, and my humility from horns of Unicorns.

PSALM XXI.

The Church represents unto us the Humility and Obedience wherewith Christ, by a transport worthy his love, would per∣fectly fulfil his Father's Will, intimating unto us, that the sins of men, which he took upon him, did require, that he should be abandoned by his Father to all imaginable pains, whereby to make rigorous satisfaction to his Justice; yet that these words, My God, my God, why hast thou forsaken me? he speaks not in his own person, but as in the unhappy in∣firmity of our flesh, which he hath taken upon him, and on the behalf of the members of his mystical body, whose Groans and Prayers to his Father, and himself, he foresaw, through a propension of humane nature, desirous to be freed from Suf∣fering and Death: for who can believe our Saviour should desire to avoid Death and Sufferings, since he came into the World to that end? Or who can imagine he spake in such sort, as if that which happened, had been against his will, who had power to give up his Soul to God, and take it again, though no man had power to bereave him of it? These words

then, of this 21st Psalm, are a figure of such Prayers as shall be addrest to God, by men in their afflictions, begging to be freed of them.

GOd my God, have respect unto me, why hast thou forsaken me? far from my salvation are words of my sins.

O Lord, prolong not thy help from me, &c.

Gloria Patri, &c. is not now said, because it is a publick Confession of Faith, which the Church omits at this time, when she represents the extreme impiety and infidelity of the Jews; And Gloria in excelsis is for the same reason forborn. The Priest, in the name of the Faithful, acknowledges the need we all have of the Grace of our Redeemer, and re∣peats thrice the following words, addrest to each Person of the Holy Trinity, to express the great necessity we have of his assistance.

Lord, have mercy on us.

R. Lord, have mercy on us.

Lord, have mercy on us.

R. Christ, have mercy on us.

Christ, have mercy on us.

R. Christ, have mercy on us.

Lord, have mercy on us.

R. Lord, have mercy on us.

Lord, have mercy on us.

The Priest turns towards the Faithful, and beseeches God, that he will be pleased to make them worthy of his presence and mercy.

V. Our Lord be with you.

The Faithful, joyning Prayer with the Priest, beg the like Grace for him.

R. And with thy Spirit.

The Collect.

The Faithful beg of God Grace, to imitate the Humility, Obe∣dience and Patience of Jesus Christ in all his Sufferings in this life, that so they may partake with him in glory of his Resur∣rection.

ALlmighty, Everlasting God, who hast caused our Saviour to take flesh, and to be crucified for Mankind, as an example of Humility to be imitated; Grant propitiously, that we may deserve to have both the Instru∣ction of his Patience, and Fellowship of his Re∣surrection. Through the same our Lord, &c.

The Lesson out of the Epistle of St. Paul the Apostle to the Philippians, Chap. 2.

The Church represents the Cross unto us as the Ladder by which the Son of God descended from Heaven to the lowest degree of abatement on Earth, and by which he ascended to the highest pitch of Glory; and the Church teaches us, by the example of Jesus Christ, that we ought to be in the same disposition, both in regard of him and of all man, which he had in the work of our Redemption; that is, that we are to be ready and prepared, to divest our selves of Honour, Life and Goods, for the love of Him and our Neighbours, that as Christ was elevated above all Powers of Heaven, Earth and Hell, we may hope and expect a proportionable recompence after our humiliation.

BRethren, for this think in your selves, which also in Christ Jesus, who, when he was in the form of God, thought it not robbery, himself to be equal to God: but he exinanited himself, taking the form of a ser∣vant, made into the similitude of men, and in shape found as man; he humbled himself, made obedient unto death, even the death of the Cross. For the which God also hath ex∣alted him, and hath given him a Name which is above all Names; That in the Name of Jesus every knee bow of the celestials, terre∣strials, and infernals; and every tongue con∣fess, that our Lord Jesus Christ is in the glory of God the Father.

The GRADUAL, taken out of 71st Psalm.

The Gradual is a Song wherein the Faithful, being instruct∣ed by hearing the Epistle read at Mass, raise themselves towards God in their holy desires, as by certain spiritual de∣grees, and prepare themselves to an attentive hearing of the Gospel and to profit by its Instructions. Thus by the Gra∣dual in the Mass, the Faithful being taught by the Epistle preceding, that by Afflictions and Sufferings in this Life they must gain Heaven according to our blessed Saviour's example, they prepare themselves, by raising their spirits, to compre∣hend the Passion of our Saviour, and to meditate, that, since the Grace of the New Testament appertains to Life Ever∣lasting, and not to this temporary one, Christ, as man, being to declare it to the World, ought not to draw a recommenda∣tion of it from terrestrial happiness. And hence came his Hu∣miliations incomprehensible, hence his Passion, his Sufferings, his Scourgings wherewith he was so inhumanely torn, the Spit∣tings by which his Divine Face was so outragiously abused, with all the other Injuries and Affronts he suffered: 'Twas, in

fine, this brought him to the Cross; this covered, with Wounds, his Sacred Body, and at last delivered him to Death.

All those Marvels teach the Faithful, what their Piety ought to hope, and what recompence to beg of him whose children they are, to the end they deceive not their selves in proposing terrestrial happiness as a reward for their Ser∣vice to God. And certainly 'tis a signal providence of Grace and Bounty, that God gives worldly happiness to the wick∣ed, to the end, that good men may not place their content in the possession of it, whereupon the 72d Psalm, whence the Gradual of this Mass is extracted, personates a man, who re∣pents that he had served God out of interest, that not a right heart and expected temporal rewards, and who, seeing the wicked live in abundance and plenty, was so far perplext, as almost to think that God had no providence of humane affairs; yet, casting aside this sinful fancy, by the authority of Saints, who truly belong to God, he is enforced to penetrate into so profound a secret, which yet he could not discover, with all his labour, until he entred into the Sanctuary of God, and knew their last end, that is, till having received the Holy Ghost, and obtained the conduct of his Grace, he considered the glory prepared by God for his faithful servants, and learnt to desire it; and understood what shall be the torment of the wicked, after these contemptible and fading pleasures which they have enjoyed.

THou hast held thy right hand, and in thy will thou hast conducted me, and with glory thou hast received me.

V. How good is God to Israel, to them that are of a right heart: but my feet were almost moved; my feet almost slipped, because I have had zeal upon the wicked, seeing the peace of sinners.

The TRACT, taken out of the 21st Psalm.

This word expresseth it self, the words being pronounced and sung in a low and languishing manner, drawing the voice as groaning and lamenting, whereby to incite us to bewail

our sins, and ask forgiveness of God. Likewise in the Tract of this Mass, the Church represents the reason why we ought to have an extream regret for our sins, since they obliged our Saviour to suffer death, to free and reconcile us by his humility to God his Father, from whom we so unhappily estranged our selves by our pride. Then the Church teaches us our obligation to give God thanks by these following Verses of the 21st Psalm, disposing us to hear attentively the Pas∣sion of our Saviour, whereof this Psalm prophetically makes mention, wherein we ought to observe how our Saviour some∣times speaks in his own, sometimes in the person of his members; that which speaks of sins, only relating to us, that which speaks of sufferings, only to him as our head, who suf∣fered for us. Yet in suffering thus for us, himself being blame∣less, he put himself in our stead, and took upon him our Obli∣gations, he made our Debts his own, making satisfaction for our Transgression.

GOd my God, have respect unto me: why hast thou forsaken me?

V. Far from my salvation are the words of my sins.

V. My God, I shall cry by day, and thou wilt not hear, and by night, and not for folly unto me.

V. But thou dwellest in the Holy Place, the praise of Israel.

V. In thee our Fathers have hoped, they hoped, and thou didst deliver them.

V. They cryed unto thee, and were saved; they hoped in thee, and were not con∣founded.

V. But I am a worm, and no man; a re∣proach of men, and outcast of the people.

V. All that saw me have scorned me, they have spoken with the lips and wagged the head.

V. He hoped in the Lord, let him deli∣ver him; let him save him, because he afflicts him.

V. But themselves have considered and be∣held me, they have divided my garments amongst them, and upon my vesture they have cast lots.

V. Save me from the Lions mouth, and my humility from the horns of the Uni∣corns.

V. Ye that fear our Lord praise him, all the seed of Jacob glorifie ye him.

V. The generation to come shall be shewed to our Lord, and the heavens shall shew forth his justice to the people that shall be born, whom our Lord hath made.

V. And the justice by which he shall render them just, shall be shewed to the people.

At Paris, the Tract being ended, the Deacon begs God's grace to read the Passion of his Son, so effectually to the Faithful, that they may receive wholesome effect thereby.

CLeanse my heart and lips, O Almighty God, who didst cleanse the lips of the Prophet Isaiah with a burning coal, and vouch∣safe, through thy gracious mercy, to puri∣fie me, that I may worthily pronounce thy Holy Gospel. Through our Lord Jesus Christ, &c.

Then he asks blessing of the Priest.

V. Reverend Father bless me.

The Priest blesseth him, saying,

OUr Lord be in thy heart and in thy lips, that thou mayest worthily and compe∣tently publish his Gospel. Amen.

He incenseth the Book in acknowledgment that Christ is the true Son of God, who voluntarily put on humane nature, that by his death he might expiate our sins. The Acolyts carry the lighted Tapers before the Deacon, to signifie the light of Grace and Glory which Christ by his death had merited for the Faithful. According to the Roman Directory, the Deacon asks not the Priest blessing before his reading of the Passion of our Lord Jesus Christ, nor says, Munda cor meum, &c: nor doth he in∣cense the Book, but performs all those Ceremonies afterwards. Nor doth the Priest salute the People with Dominus vobis∣eum, &c. Our Lord be with you, to observe unto us a dete∣station of perfidious Judas, who betrayed our Saviour with a Salute. Nor do the People answer, Gloria tibi Domine, &c. Glory be to thee, O Lord, to express that they do not glorifie Jesus Christ in his Passion. Neither are the lighted Tapers carried to signifie, that as well upon Earth, through the Eclipse of the Sun and Moon, the light of the World was extinguished, as in Heaven by the Death of our Saviour. Lastly, The Book is not incensed to mind us, that the fervour of Christ's Disciples Prayers was then abated.

The Passion of our Lord Jesus Christ according to St. Matthew, Chap. 26, 27.

AT that time Jesus said to his Disciples, You know that after two days shall be Pasche, and the Son of man shall be delivered to be crucified. Then were gathered together the Chief Priests and Ancients of the People into the Court of the High Priest, who was called Caiaphas: And they consulted how they might by some guile apprehend Jesus, and kill him; But they said, Not on the Festival-day, lest perhaps there might be a tumult among the people. And when Jesus was in Bethania, in the house of Simon the leper, there came to him a Woman, having an Alabaster Box of Precious Oynt∣ment, and poured it out upon his Head, as he sat at the Table. And the Disciples seeing it, had indignation, saying, Whereto is this waste? for this might have been sold for much, and given to the poor. And Jesus knowing it, said to them, Why do you mo∣lest this Woman? for she hath wrought a good work upon me; for the poor you have always with you, but me you have not always, for she, in pouring this Oyntment upon my Body, hath done it to bury me. Amen, I say to you;

wheresoever this Gospel shall be preached in the whole World, that also she hath done, shall be reported for a memory of her. Then went one of the twelve, which was called Judas Iscariot, to the Chief Priests, and said to them, what will you give me, and I will de∣liver him unto you? But they appointed unto him Thirty Pieces of Silver. And from thence∣forth he sought opportunity to betray him. And the first day of the Azymes the Disciples cames to Jesus, saying, Where wilt thou that we prepare the Pasche? But Jesus said, Go into the City to a certain man, and say to him, the Master saith, My time is at hand, with thee do I make the Pasche with my Disciples. And the Disciples did as Jesus appointed them, and they prepared the Pasche. But when it was even, he sate down with his twelve Dis∣ciples; And while they were eating, he said, Amen, I say unto you, That one of you shall betray me. And they being very sad, began every one to say, Is it I, Lord? but he an∣swering, said, He that dippeth his hand with me in the Dish, he shall betray me. The Son of man indeed goeth as it is written of him; but wo be to that man by whom the Son of man shall be betrayed; it were good for him if that man had not been born. And Judas, that betrayed him, said, Is it I, Rabbi? he saith to him, Thou hast said. And whiles they were at Supper, Jesus took Bread, and blessed,

and brake; and he gave to his Disciples, and said, Take ye, and eat; this is my Body. And taking the Chalice, he gave thanks, and gave to them, saying, drink ye all of this; for this is my Blood of the New Testament, which shall be shed for many unto remission of sins. And I say unto you, I will not drink from henceforth of this fruit of the Wine, until that day when I shall drink it with you new in the Kingdom of my Father. And an Hymn being said, they went forth unto Mount Oli∣vet. Then Jesus said to them, All you shall be scandalized in me this night: For it is writ∣ten, I will strike the Pastor, and the sheep of the flock shall be dispersed; but after I shall be risen again, I will go before you into Galilee. And Peter, answering, said to him, Although all shall be scandalized in thee, I will ne∣ver be scandalized. Jesus said to him, A∣men, I say to thee, that in this night, before the Cock crow, thou shalt deny me thrice. Peter said to him, Yea, though I should die with thee, I will not deny thee. Likewise also said all the Disciples. Then Jesus cometh with them into a Village called Gethsemani; and he said to his Disciples, Sit you here, while I go yonder, and pray. And taking to him Peter, and the two Sons of Zebe∣dee, he began to wax sorrowful, even unto death; stay here and watch with me. And, being gone forward a little, he fell upon his

face, praying, and saying, My Father, if it be possible, let this Chalice pass from me; ne∣vertheless, not as I will, but as thou. And he cometh to his Disciples, and findeth them sleeping; and he saith to Peter, Even so? could you not watch one hour with me? Watch ye, and pray, that ye enter not into temptation. The spirit indeed is prompt, but the flesh weak. Again, the second time he went, and prayed, saying, My Father, if this Chalice may not pass, but I must drink it, thy will be done. And he cometh again, and findeth them sleeping; for their eyes were be∣come heavy. And leaving them, he went again, and he prayed the third time, saying, the self-same word. Then he cometh to his Disciples, and saith to them, Sleep ye now, and take rest; behold, the hour approacheth, and the Son of man shall be betrayed into the hands of sinners. Rise, let us go; behold, he approacheth, that shall betray me. As he yet spake, behold Judas, one of the twelve, came, and with him a great multitude with Swords and Clubs, sent from the Chief Priests and the Ancients of the People. And he that betrayed him, gave them a sign, say∣ing, Whomsoever I shall kiss, that is he, hold him. And forthwith, coming to Jesus, he said, Hail, Rabbi, and he kissed him. And Jesus said to him, Friend, whereto art thou come? Then they drew neer, and laid hands

on Jesus, and held him, and behold, one of them that were with Jesus, stretching forth his hand, drew out his sword, and striking the servant of the High Priest, cut off his ear. Then Jesus said to him, Return thy sword into his place; for all that take the sword, shall perish with the sword. Thinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of An∣gels? How then shall the Scriptures be fulfil∣led, that so it must be done? In that hour Jesus said to the multitudes, You are come out as it were to a thief, with Swords and Clubs to apprehend me: I sate daily with you teaching in the Temple, and you laid no hands on me. And this was done, that the Scrip∣tures of the Prophets might be fulfilled. Then the Disciples all leaving him, fled. But they, taking hold of Jesus, led him to Caiphas the High Priest, where the Scribes and Ancients were assembled: And Peter followed him afar off, even to the Court of the High Priest; and going in, he sate with the servants, that he might see the end. And the Chief Priests and whole Council sought false witness against Jesus, that they might put him to death; and they found not, whereas many false witnesses had come in. And last of all, there came two false witnesses, and they said, This man said, I am able to destroy the Temple of God, and, after three days, to re-edifie it. And the

High Priest, rising up, said to him, Answerest thou nothing to the things which these do testifie against thee? But Jesus held his peace. And the High Priest said to him, I adjure thee, by the living God, that thou tell us, if thou be Christ, the Son of God. Jesus said to him, Thou hast said. Nevertheless I say to you, Hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of Heaven. Then the High Priest rent his garments, saying, He hath blasphemed, what need we witnesses any further? Behold, now ye have heard the blas∣phemy; how think you? But they answering, said, He is guilty of death. Then did they spit on his face, and buffeted him, and others smote his face with the palms of their hands, saying, Prophesie unto us, O Christ, who is he that struck thee? But Peter sate without the court, and there came to him one wench, saying. Thou also wast with Jesus the Galilean: but he denied before them all, saying, I wot not what thou sayest. And, as he went out of the gate, another wench saw him, and she said to them that were there, And this fellow also was with Jesus the Nazarite; and again he de∣nied, with an Oath, that he knew not the man. And, after a while, they came that stood by, and said to Peter, Surely thou also art of them, for even thy speech doth betray thee. Then he began to curse and to swear, that

he knew not the man. And incontinent the Cock crew. And Peter remembred the word of Jesus which he had said, Before the Cock crow, thou shalt deny me thrice; And going forth, he wept bitterly. And when morning was come, all the Chief Priests and Ancients of the people consulted together against Je∣sus, that they might put him to death. And they brought him bound, and delivered him to Pontius Pilate the president. Then Judas, that betrayed him, seeing that he was con∣demned, repenting him, returned the thirty sil∣ver pieces to the Chief Priests and Ancients, saying, I have sinned, betraying just blood. But they said, What is that to us? Look thou to it. And casting down the silver pieces in the Temple, he departed, and went and hanged himself with an halter. And the Chief Priests, having taken the silver pieces, said, It is not lawful to cast them into the Corbana; because it is the price of blood. And after they had con∣sulted together, they bought with them the potters field, to be a burying place for stran∣gers. For this cause that field was called Hacel∣dama; that is, the field of blood, even to this present day. Then was filled that which was spoken by Jeremy the Prophet, saying, And they took the thirty pieces of silver, the price of the prized, whom they did prize of the Children of Israel; and they gave them into the potters field, as the Lord did appoint

to me. And Jesus stood before the President, and the President asked him, saying, Art thou the King of the Jews? Jesus saith to him, Thou sayest. And when he was accused of the Chief Priests and Ancients, he answered nothing. Then Pilate saith to him, Doest thou not hear how great testimonies they alledge against thee? And he answered him not to any word, so that the President did marvel exceedingly. And upon the solemn day the President had ac∣customed to release unto the people one pri∣soner, whom they would. And he had then a notorious prisoner, that was called Barabbas; they therefore being gathered together, Pilate said, Whom will you that I release to you? Ba∣rabbas, or Jesus, that is called Christ? For he knew that for envy they had delivered him. And as he was sitting in place of judgment, his wife sent unto him, saying. Have thou no∣thing to do with that just man, for I have suf∣fered many things this day in my sleep for him. But the Chief Priests and Ancients per∣swaded the people, that they should ask Ba∣rabbas, and make Jesus away. And the President, answering, said, to them, Whether will you of the two to be released unto you? But they said Barabbas. Pilate said to them, What shall I do then with Jesus, that is called Christ. They said all, Let him be crucified. The President said to them, Why, what evil hath he done? But they cried the more, saying, Let him be cruci∣fied.

And Pilate, seeing that he nothing pre∣vailed, but rather a tumult was toward, ta∣king water, he washed his hands before the people, saying, I am innocent of the blood of this just man; look you to it. And the whole people, answering, said, His blood be upon us and upon our children. Then he released to them Barabbas, and having scourged Jesus, deli∣vered him unto them to be crucified. Then the President's souldiers, taking Jesus into the pa∣lace, gathered together unto him the whole band; and stripping him, put a scarlet cloak about him, and platting a crown of thorns, put it upon his head, and a reed in his right hand; and bowing the knee before him, they mocked him, saying, Hail, King of the Jews; and spitting upon him, they took the reed and smote his head. And after they had mocked him, they took off the cloak from him, and put on him his own garments, and led him away to crucifie him. And in going they found a man of Cyrene, named Simon, whom they forced to take up his Cross. And they came into the place which is called Golgotha, which is the place of Calvari. And they gave him Wine to drink, mingled with Gall. And when he tasted, he would not drink. And after they had crucified him, they divided his gar∣ments, casting lots, that it might be fulfilled which was spoken to the Prophet, saying, They divided my garments among them, and upon

my vesture they did cast lots. And they sate and watched him. And they put over his head his cause written, This is Jesus the King of the Jews. Then were crucified with him two thieves; one on the right hand, and one of the left; And they passed by, blaspheming him, wagging their heads, and saying, Vah, Thou that destroyest the Temple of God, and in three days doest re-edifie it, save thine own self: if thou be the Son of God, come down from the Cross. In like manner also the Chief Priests, with the Scribes and Ancients mock∣ing, said, He saved others, himself he cannot save: if he be King of Israel, let him now come down from the Cross, and we will believe him. He trusted in God, let him now deliver him, if he will: for he said, That I am the Son of God. And the self-same thing the thieves also that were crucified with him, reproached him withal. And from the sixth hour there was darkness made upon the whole earth, until the ninth hour Jesus cryed out with a mighty voice saying, Eli, Eli Lamasabacthani? that is, my God, my God, why hast thou forsaken me?

[These words are spoken as out of humane frailty, wherewith Christ was pleased to cloath himself, to teach us, that we must be deprived of the goods and comforts of this world, whereby to ele∣vate us to desire and hope of Eternal.]

And certain that stood there and heard, said, He calleth Elias. And incontinent one of them running, took a spung and filled it with vinegar,

and put it on a reed, and gave him to drink. And others said, Let be, let us see whether Elias come to deliver him. And Jesus again cry∣ing with a mighty voice, yielded up the ghost.

[Here the Faithful kneel or prostrate themselves a while upon the ground.]

And behold, the Veil of the Temple was rent in two pieces, from the top even to the bottom;

[It was a great piece of Hanging, or Tapistry, before the San∣ctuary; and this was done to signifie, that the Old Law was taken away in Christ.]

and the earth did quake, and the rocks were rent, and the graves were opened: and many bodies of the Saints, that had slept, rose; and they going forth out of the graves after his re∣surrection, came into the holy city, and ap∣peared to many. And the Centurion, and they that were with him, watching Jesus, having seen the Earthquake, and the things that were done, were sore afraid, saying, Indeed this was the Son of God. And there were many wo∣men afar off, which had followed Jesus from Galilee, ministring unto him: among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the Sons of Zebedee. And when it was evening, there came a certain rich man of Aramithoea, named Joseph, who also himself was Disciple to Jesus. He went to Pilate, and asked the body of Jesus. Then Pilate commanded, that the body should

be delivered. And Joseph, taking the body, wrapt it in clean Syndon, and laid it in his own new Monument, which he had hewed in a rock. And he rolled a great stone to the door of the Monument, and went his way. And there was there Mary Magdalene, and the other Mary sitting over against the Sepulchre.

ANd the next day, which is after the Pa∣rasceue, the Chief Priests and the Pha∣risees came together to Pilate, saying, Sir, we have remembred that the seducer said, yet li∣ving, After three days I will rise again. Com∣mand therefore the Sepulchre to be kept until the third day, lest perhaps his Disciples come and steal him, and say to the people, He is risen from the dead: and the last errour shall be worse than the first. Pilate said to them, You have a guard; go, guard it, as you know. And they departing, made the Sepulchre sure, sealing up the stone with watchmen.

Then the Creed is said, which is the sum of our Belief, wherein we confess we believe what we heard in the Gospel.

I Believe in one God Father Almighty, Maker of Heaven and Earth, and of all things visible and invisible. And in our 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 the true God, who was begotten, not made, consubstantial to

the Father, by whom all things were made. Who descended from Heaven for us men, and for our salvation, and taking flesh of the Vir∣gin Mary, by the operation of the Holy Ghost, became man. He was also crucified for us, under Pontius Pilate, suffered, and was buried, and rose again the third day, according to the Scriptures. He ascended into Heaven, and sits on the right hand of the Father, and will come again in glory to judge the living and the dead, whose Kingdom will have no end. I believe in the Holy Ghost, the Lord and giver of life, who proceeds from the Father and the Son, who spoke by the Prophets. I believe one Holy Catholick Church, I confess one Baptism for the remission of sins. I expect the resur∣rection of the dead, and life in the world to come. Amen.

The Priest, turning towards the Faithful, prays to God for his grace, that they may perform his Commandments, and offer them∣selves worthily to his Majesty.

V. Our Lord be with you.

The Faithful ask the same grace of God for him.

R. And with thy Spirit.

The OFFERTORY, taken out of the 68th Psalm.

The Church represents unto us, that the most piercing grief our Saviour endured, and whereof he could not have the least ease, was his foresight of so great number of men, as by

their impiety would render themselves unworthy the fruit of his Passion, which is Eternal Life, and that instead of their acknowledgment for their salvation, which he had purchased for them, he should receive outrages more sharp and bitter than the Gall and Vinegar presented him upon the Cross.

MY heart hath looked for reproach and misery, and I expected somebody that would be sorrowful with me, and there was none. I sought for a comforter, and I found him not, and they gave gall for my meat, and in my thirst they gave me vinegar to drink.

After the Offertory, the Priest takes the Patten, and offers the Bread, which is to be consecrated, saying,

REceive, O Holy Father Almighty and Eternal God, this immaculate Host, which I, thy unworthy servant, offer to thee my living and true God, for my innumerable sins, offen∣ces and negligences; for all here present, and for all faithful Christians, living and dead, that it may avail me and them to life everlasting. Amen.

Then the Priest puts the Wine and Water into the Chalice, saying,

O God, who, as a wonderful effect of thy power, hast created humane nature, and restored it by a greater Miracle; Grant us, by the Mystery of this Wine and Water, to par∣take of his Divinity, who did vouchsafe upon him our humanity; namely, Jesus Christ our Lord thy Son, who, being God, liveth and

reigneth with thee, in the unity of the Holy Ghost, for ever and ever. Amen.

The Priest, offering the Chalice in the midst of the Altar, says,

WE offer unto thee, O Lord, this Chalice of salvation, beseeching thy clemency, that it may ascend before thy Divine Majesty as a sweet perfume for our souls health, and for the whole worlds. Amen.

WE present our selves before thee with an humble and contrite spirit; O Lord, accept of us, and grant that this sacrifice may be made agreeable this day unto thee, O Lord God.

Blessing the Bread and Wine he offers, then says,

COme, Omnipotent Sanctifier and Eternal God, and bless this sacrifice prepared for the glory of thy Holy Name.

Washing his hands, and by that Ceremony testifying his care to cleanse his soul, he says these following Versicles out of the 28th Psalm.

I Will wash my hands amongst Innocents.

And I will compass thy Altar, O Lord.

That I may hear the voice of praise, and shew forth all thy marvellous works.

Lord, I have loved the beauty of thy house, and the place of the habitation of thy glory.

Destroy not, O God, my soul with the im∣pious, and my life with bloody men.

In whose hands are iniquities, their right hand is replenished with gifts.

But I have walked in my innocency, redeem me and have mercy on me.

My foot hath stood in the direct way. In the Churches I will bless thee, O Lord.

Glory be to the Father, &c.

The Priest, having washt his hands, bowing at the midst of the Altar, silently makes an oblation of the Sacrifice which he is now about to present to the Holy Trinity, in memory of the principal mysteries of Christ, and in the honour of the chief Saints.

REceive, O Holy Trinity, this Oblation which we make unto thee, in memory of the Passion, Resurrection, and Ascension of our Lord Jesus Christ; And in the honour of the ever blessed Virgin Mary, St. John Baptist, the holy Apostles Peter and Paul, and of all Saints, to their honour and our benefit, that they, whom we commemorate on earth, will vouchsafe to make intercession for us in Hea∣ven. Through the same Christ our Lord. Amen.

The Priest, turning towards the Faithful, admonisheth them to joyn in Prayer with him, that this their common Sacrifice, which he is now about, may be acceptable to God.

Pray, Brethren, that mine and your Sacrifice may be acceptable to God the Father Almighty.

The People answer,

O Lord, receive this Sacrifice from thy hands, to the honour and glory of his Name, to our particular benefit, and for the good of the whole Church.

The Priest says in a low voice, Amen.

The SECRET.

The Faithful beg of God a solid piety and true sence of the Pains and Sufferings of his Son Jesus Christ, whereby to be made capable of the benefit thereby obtained for us of life ever∣lasting.

GRant, we beseech thee, O Lord, that this Oblation, made before thy Divine Majesty, may obtain us the Grace of Piety, and procure us Eternal Happiness. Through our Lord, &c.

THE PREFACE.

That is to say, The Beginning of the Canon of the Mass, and the General Preparation for the Sacrifice.

The Priest disposes the Faithful, advising them to elevate their hearts to God, to disengage them from all the solici∣tudes of Creatures; to begin the Sacrifice with their hearts, acknowledging the greatness of God's benefits, and in particular those of his Incarnation and Passion of his Son, our Lord Jesus Christ.

V. Our Lord be with you.

R. And with thy Spirit.

V. Lift up your hearts.

R. We have them lifted up to our Lord.

The Priest bids them consider, that 'tis God alone who puts their hearts into that condition, and that therefore they ought to give him publick thanks.

Let us give thanks to our Lord God.

The Faithful answer, that 'tis just and reasonable, and ac∣cording, that they do give publick thanks by the Priest, and particularly by their inward resentments; heartily concurring in what the Priest says.

It is meet and just.

The Priest, in the name of the Faithful, acknowledges the obligation of giving God thanks always and every where, for his goodness, in vouchsafing, that his Son should by the wood of the Cross save Mankind and destroy the Devil. As this enemy of Mankind had made use of the Fruit of a Tree, to establish his tyranny and ruine man, and because we are not capable to make worthy acknowledgments for so inesti∣mable a benefit, the Priest joyns with this our Saviour, through whom he gives praise to God, as also with the An∣gels, Cherubins, and Seraphins, who praise and adore God with an awful regard, through Jesus Christ, and unites him∣self to them in Christ, as the common Father and Head of Men and Angels, singing that Hymn which the blessed Spirits use in Heaven, in honour of God, Sanctus, Sanctus, Sanctus, Holy, Holy, Holy, and the Canticle which the Children sung at Christ's triumphant entry into Jerusalem, Benedictus qui venit, &c. Blessed is he that comes, &c. to testifie the spiri∣tual unity between Angels and Men, in praising the Divine Majesty, and to express, that we ought to be as pure as An∣gels and innocent as Children to give God Almighty worthy and due praises.

IT is truly meet and just, right and health∣ful, that we always, and in all places, give thanks to thee, O holy Lord, Father Al∣mighty, Everlasting God, who didst ordain the Salvation of Mankind in the Wood of the Cross, that Life might be there restored, whence Death arose, and that he might be conquered by a Tree, who had been conquered thereby, through Christ our Lord. By whom

the Angels praise thy Majesty, the Domi∣nations adore thee, the Powers tremble, the Heavens and the Heavenly Vertues, and the blessed Seraphins, in one common joy, cele∣brate thy Name; amongst whom, we be∣seech thee, that our humble Addresses may be admitted, saying, Holy, Holy, Holy Lord God of Sabaoth. The Heavens and Earth are full of thy glory, Hosanna in the highest. Blessed is he that comes in the Name of our Lord, Hosanna in the highest.

[illustration] engraving:Christ at the Cross

C. Stella •••••• 〈◊〉〈◊〉 s••••••••

THE CANON OF THE MASS: OR, The RULE and ORDER which the CHURCH observes in cele∣brating the Sacrifice.

The Priest, in the name of the Faithful, makes his address to God the Father, and presents this Sacrifice by Jesus Christ his Son, as by our Mediator for the whole Church, for the Pope, for our Bishop, for our King, and for all faithful Ca∣tholicks.

WE therefore, most merciful Fa∣ther, humbly beseech thee, through thy Son Jesus Christ our Lord, to accept and bless these ✚ Gifts, these ✚ Presents, these ✚ Im∣maculate Sacrifices, which in the first we offer

unto thee for thy Holy Catholick Church, to which thou wilt please to grant peace and preserve and maintain in unity through the whole World with the Pope N. thy servant, and our Prelate N. and our King N. with all Orthodox Believers of the Catholick Aposto∣lick Faith.

Then the Priest makes a particular Commemoration of the living, for whom he intends to offer his Sacrifice.

REmember, O Lord, all thy servants, Men and Women.

Here he makes mention of those, for whom he prays in par∣ticular.

And all such especially as are here present, whose Faith and Devotion is known unto thee, for whom we offer, and who offer to thee, for themselves or friends, this Sacrifice of Praise, for the Benefit of their Souls, in hope of health and salvation, and pay their vows unto thee, the Eternal, Living and True God.

The Priest, by the vertue of the union of the Church militant, with the triumphant in Jesus Christ, beseeches God, that he will please to supply the defect of his present Prayers, imploring protection by the Merits and Suffrages of the most blessed Vir∣gin, of the Apostles, Martyrs, and all Saints.

PArticipating in the same Communion and Commemorating chiefly the ever glorious Virgin Mary, Mother of our Lord Jesus Christ; the blessed Apostles and Martyrs, Peter and

Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Tha∣deus, Linus, Cletus, Clement, Xistus, Cor∣nelius, Cyprian, Laurence, Chrysoganus, John and Paul, Cosmas and Damianus, and of all Saints, by whose Merits and Prayers be plea∣sed to grant, that in all things we may be pro∣tected by thee. Through the same Christ our Lord. Amen.

The Priest spreads his hands over the Host and Chalice, in testimony, that he offers up himself to God, together with this Sacrifice, begging four things, 1. That he will please to accept of this Offering. 2. That he will grant us Peace. 3. That he will deliver us from Everlasting Death. 4. That he will place us amongst the blessed.

WE beseech thee, O Lord, therefore gra∣ciously to accept this oblation of our servitude, as likewise of thy whole Family, granting us Peace in our days, and preserving us from Eternal Death, place among thy Elect. Through Christ our Lord. Amen.

The Priest beseecheth God to receive and bless this Offering, so as that he will please to accept of it, and that it may become the Body and Blood of his Son, our Lord Jesus Christ, to ex∣piate our sins, and reconcile us to his Majesty.

WE beseech thee, O God, that thou wilt be pleased to make this Oblation bles∣sed, approved, effectual, reasonable and accep∣table, that it may be made unto us the Body and Blood of thy most beloved Son, our Lord Jesus Christ.

The Consecration.

After this Prayer the Priest comes to the principal action of the Sacrifice, and commemorates all that Christ did or said when he instituted this Holy Sacrament, and therefore, after his example, he blesseth and consecrateth the Bread in the same manner.

WHo, the day before his Passion, took the Bread into his holy and venerable hands, and, lifting his eyes towards heaven, to thee his God and omnipotent Father, to thee giving thanks, he blessed, broke, and gave to his Disciples, saying, Take and eat ye all of this, FOR THIS IS MY BODY.

The Elevation of the Host.

Here the Priest, after he hath upon his knees adored the Body of Jesus Christ, he lifts it up to be seen and adored by the Faithful, and to mind them, that Christ's Body was elevated upon the Cross.

The Consecration of the Blood of Jesus Christ.

He blesseth and consecrateth the Wine, as Christ consecra∣ted it, turning the Wine into his Blood, whereby he established and ratified his New Testament, and signed the New Alliance he contracted with us to continue for ever.

IN like manner, after he had supt, taking this excellent Chalice into his holy and vene∣rable hands, giving thee also thanks, he blessed it and gave it to his Disciples, saying, Take and drink ye all of this, FOR THIS IS THE

CHALICE OF MY BLOOD OF THE NEW AND EVERLASTING TESTAMENT, (a Mystery of Faith) WHICH SHALL BE SHED FOR YOU AND FOR MANY, FOR THE REMISSION OF SINS. This as often as you shall do, you shall do in memory of me.

The Elevation of the Chalice.

And then, adoring the Blood of our Saviour, he elevates it for the same reason as he did the Body. And, as he offers this Holy Sacrifice in the Person of Christ, in whose stead he hath celebrated this mysterious Consecra∣tion, so is it done in the Name of the Church in honour of the three Mysteries of the Son of God, viz. Of his Passion, which we account from the Hour of his Conception, till his Death, of his Resurrection, and Ascension. The Signs of the Cross, which the Priest makes over the Host after Consecration, de∣sign unto us the particular manner of his immolation.

WHerefore, O Lord, we thy servants, and the sanctified people also being mindful both of the blessed Passion of the same Christ thy Son our Lord, and of his Resur∣rection, as also of his glorious Ascension into Heaven, we offer unto thy most excellent Ma∣jesty, of thy Gifts bestowed upon us, A pure Host, a holy Host, an immaculate Host, the Holy Bread of Eternal Life and Chalice of Per∣petual Salvation.

The Priest beseeches God to accept of this Sacrifice, in me∣mory of Abel's Sacrifice, of Abraham's and Melchisedeck's, which were only Figures of this.

WHich we beseech thee propitiously to regard and to receive this Holy Sacri∣fice and Immaculate Host, as thou wert pleased to receive the Gifts of thy just Child Abel, and the Sacrifice of our Patriarch Abraham, as like∣wise that which thy High Priest Melchisedeck offered unto thee.

Supplices te rogamus.

Jesus Christ communicates his Substance to the blessed in Heaven; without Veil or Sacraments, though he communicates himself sacramentally to men on earth; and as the wicked are indifferently mixt with the just upon Earth, it happens that the wicked receive the Communion in distinctly with the just, but it is otherwise in Heaven, where the Son of God communicates himself only to the Saints. And hereupon the Priest, on the behalf of the Faithful, asks God's grace, that Jesus Christ, who in the Holy Scriptures is called the Angel of the Great Council and of the New Testament, will give him∣self unto them, under the shadow of this Holy Sacrament, as he gives himself to the blessed without veil on the sublime and celestial Altar in the bosom of his Divinity; that is to say, that as all those are worthy, who receive Christ in Hea∣ven, as being Saints, so he would please to furnish all these with such his blessings and celestial gifts, as may enable them to re∣ceive him worthily.

WE therefore, Almighty God, most humbly beseech thee to command these things to be represented to thy High Altar, in presence of thy Divine Majesty, by the hands of thy Holy Angel, that all, who participating of this Altar, shall re∣ceive the Body and Blood of Christ, may be replenished with thy Heavenly Grace

and Blessing. Through the same Christ our Lord. Amen.

The Commemoration for the Dead.

Memento, &c.

As our Redeemer, by his descent into Hell, after his death, by the Merits of his Sacrifice, freed the Faithful from Limbus and Purgatory, who there expected his coming, and were in a condition of relief, the Priest begs of God, by the Merits of this Sacrifice, which he offers in memory of his Son's death and descent into Hell, that he will please to grant relief and rest to the Souls of the Faithful, which they expect in Purgatory, being there as in a dream of Peace, either for that they are to come one day thence, as out of a dream, to enjoy a pea∣ceable and happy life, no longer subjected to the necessity of sleep, or because the anguish of their pains troubles not the peace of their conscience, in obedience and conformity to our Saviour's will, being full of hope and confidence, inso∣much that we may say these transitory pains are but as a dream, in comparison of those which are damned suffer in Hell for ever.

REmember also, O Lord, thy servants, Men and Women, N. and N. who have gone before us with the sign of Faith, and now rest in Peace.

Here remember such particular persons as you best please.

WE humbly beseech, O Lord, to grant to these, and to all those who rest in Christ, a Place of Refreshment, Light and Peace. Through the same Christ our Lord. Amen.

The Priest, striking his breast, says,

Nobis quoque peccatoribus.

The Priest, after he hath prayed to God for the Faithful, both living and dead, prays for himself, and all other Priests, that it may please his Divine Majesty, by his mercy, to supply their defects, and grant him the grace to partake of the com∣pany of the Saints, through the Merits of Jesus Christ.

VOuchsafe also to grant unto us sinners, thy servants, hoping, from the multi∣tude of thy mercies, a part and society with thy Apostles and Martyrs, John, Stephen, Mat∣thias, Barnaby, Ignatius, Alexander, Marcel∣linus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecily, Anastasia, and with all Saints; among whom we humbly beseech thee to ad∣mit us, not esteeming our merit, but mercifully granting thy pardon. Through Christ our Lord. Amen.

Per quem haec omnia, &c.

The Priest protests before God the Father, that the Sacra∣ments now upon the Altar, with all the Benefits it contains, proceeds from him, through Jesus Christ, by whom, as by the Chief Priest, he daily produces it by a kind of Creation and Consecration, and life-giving Satisfaction, replenished with all sorts of Blessings, bestowing it upon us as a nourishment fit for our Souls; that being enlivened by his Spirit, we may render him all due Honour and Glory, confessing, that God the Father receives nothing by us, but by, with, and in Jesus Christ. By Jesus Christ, as Mediator and Fountain of all good works, with Jesus Christ, for being but one and the same Divinity and Nature he communicates his Glory with him and the Holy Ghost in the bottom of his Divinity. In

Jesus Christ, in the Unity of his Body and Members, who make one person with him; and it is in his Person incarnate that God is perfectly adored.

BY whom, O Lord, thou dost always create all these goods, thou dost sanctifie, quicken, bless, and bestow them on us, by him, and with him, and in him, O God the Father Al∣mighty, all Honour and Glory is due to thee in the Unity of the Holy Ghost.

Per omnia saecula, &c.

The Priest, in a loud voice, concludes his protestation, That he comes to praise and adore God eternally, and invites the Faithful to a consent, saying,

World without end.

The Faithful consenting, answer, Amen.

Let us Pray.

Praeceptis, &c.

After the Priest has declared, that the Glory which we give to God, the celestial nourishment of this Sacrament, and all other Benefits, are derived unto us from God the Father, through Jesus Christ, we beseech him in the same words which Christ commanded us to use, wherein he encourageth us to call him our Father, as he was pleased to become our Bro∣ther, to make us worthy to acknowledge, that we can want No∣thing, since we have a Father so omnipotent.

BEing taught by our Saviour's Commands, and lead by Divine Institution, we are bold to say,

Our Father, which art in Heaven, (where thy glory appears in more splendour, and whe∣ther thou wouldst have us raise up our thoughts.)

Hallowed be thy Name. (Acknowledged and adored.)

Thy Kingdom come. (The Empire of thy Grace in this world, and of thy Bliss in the other.)

Thy Will be done in Earth, as it is in Hea∣ven.

Give us this day our daily bread. (The pre∣cious Body and Blood of thy Son, which is to day consecrated, thy holy Grace and all things neces∣sary unto us for the sustentation of this life.)

And forgive us our Trespasses, as we forgive them that trespass against us.

And lead us not into Temptation.

The Faithful, testifying that they pray with the Priest, an∣swer,

R. But deliver us from Evil.

The Priest, to shew that he said this Prayer in all our Names, says,

Amen.

Libera, &c.

The Priest, considering there can be nothing more preju∣dicial to us, nor which is more contrary to the communion of this Holy Sacrifice, than that which disorders and troubles the Christian Peace and Union, he beseeches God to deliver us from it, by the Merits of Christ, by the Intercession of the Blessed Virgin, the Apostles and all Saints, and to give us that Peace and Union which we ought to have with our Sa∣viour

and the Three Members of his Church, which he sig∣nifies by dividing the Host into three parts: That part which he puts on the Patine, signifies the Faithful living; that which he holds in his hands, those in Purgatory; that which he breaks off them from that, the blessed in Heaven.

DEliver us from all Evil past, present and to come, and by the Intercession of the blessed and ever glorious Virgin Mary, Mother of God, of thy holy Apostles, Peter and Paul, St. Andrew, and all Saints: Grant propitiously unto us Peace in our days, that, through the assistance of thy mercy, we may both be freed from sin, and secured from all trouble. Through the same our Lord Jesus Christ thy Son, who liveth and reigneth with thee, in the Unity of the Holy Ghost, world without end.

Whereunto the Faithful joyn their Prayers, and answer,

Amen.

Pax Domini, &c.

The Priest makes thrice the sign of the Cross over the Chalice, with that part of the Host which represents the Bles∣sed, to testifie, that Christ, rising again and ascending into Heaven, hath left the Legacy of Peace to his Church. And that this Peace is a reflection of that which he possesses in∣finitely in the Glory and Bosom of the Holy Trinity, and which is fully communicated to the blessed. The Priest begs this Peace for the Faithful, and prays God, that they may never fail of it.

THe Peace of our Lord abide always with you.

The People crave the same for him.

And with thy Spirit.

Haec Commixtio, &c.

Then the Priest puts this part of the Host into the Chalice, to signifie the happy state of the Church in our Saviour's Re∣surrection, and glory after the union of his Body with his Blood, and beseeches God to make us partakers of that happiness by vertue of this Sacrament.

LEt this Commixtion and Consecration of the Body and Blood of our Lord Jesus Christ be unto me, and to all that receive, effe∣ctual to life everlasting. Amen.

Agnus Dei, &c.

As Sin is the onely Obstacle of this Divine Peace, and our Bliss, the Priest confessing, in the name of the Faithful, that we never are without sins in this life, and that it is onely Christ who blots them out, having been pleased to be sa∣crificed as an innocent Lamb, for our attonement with God his Father, and to settle this Peace between Heaven and Earth which sin had divided, he implores mercy, by this act of A∣doration, taught us by Saint John, the fore-runner of our Sa∣viour: Behold, the Lamb of God taketh away the sins of the world.

LAmb of God, who takest away the sins of the World, have mercy on us.

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

Lamb of God, who takest away the sins of the World, grant us peace.

In Masses for the Dead, instead of saying,

Have Mercy on us. Or, Grant us Peace.

We say,

Grant them Rest. Grant them Eternal Rest.

Because the dead being no longer in this World amongst us, we have no occasion to beg peace with them, and they being in a state of Grace, where they are in peace and assu∣rance of their salvation, it would be in vain to ask God's grace, to free them from sin, and give them peace, assuring them of their salvation; we beseech God to deliver them from the pains they endure at present, and grant them eternal rest, which they expect.

Domine Jesu Christe qui dixisti, &c.

Peace being the chief disposition of this Sacrament, it being the Sacrament of Union and Charity, the Priest begs it for the Faithful, who are to receive this Holy Communion, and ac∣knowledging, that he, being a sinner, deserves not that his Prayers should be heard, he humbly beseeches his Majesty, to have regard unto his own goodness, who has vouchsafed to offer this Peace, and to the Faith of the Church, which de∣mands it of him.

O Lord Jesus Christ, who didst say unto thy Apostles, Peace I leave unto you, regard not my Sins, but look upon the Faith of thy Church, and, according to thy pleasure, give us Peace and Union: Who livest and reignest God for ever and ever. Amen.

At Solemn Mass, the Priest, having kissed the Altar, to signifie that he receives peace from Jesus Christ, gives it to the Deacon by a kiss, to transmit it to the Faithful.

Peace be with you.

The Deacon, receiving this Peace, testifies his concurrence by his words.

And with thy Spirit.

At Masses for the Dead the Pax is not given to the Faith∣ful, nor is the foregoing Prayer said, because the Faithful do not receive the Communion at those Masses, and for other reasons before mentioned.

The Priest, after he has prayed for the Faithful, he prays for himself, to obtain all requisite dispositions to receive the Holy Eucharist worthily.

O Lord, Jesus Christ, Son of the living God, who, according to thy Father's will, the Holy Ghost co-operating, by thy death, didst give life to the World, deliver me, by this thy most holy Body and Blood, from all my sins, and from all evil, and making me always obe∣dient to thy commands, grant that I be never separated from thee. Who, with the Father and the Holy Ghost, livest, &c.

GRant, O Lord Jesus Christ, that this par∣ticipation of thy Body, which I now however unworthy presume to receive, be not to my Judgment and Condemnation, but, through thy mercy, may avail to the safe∣guard of my Soul and Body, and likewise as a wholsome remedy. Who livest and reignest with God the Father, &c.

Then with bending knee, having adored the blessed Sacrament, taking the Host in his hands, and considering that he is to re∣ceive his Creator, he puts his trust in his mercy, saying,

I Will take this Heavenly Bread, and call upon the Name of our Lord.

And representing how acceptable the Centurians humility was to the Son of God, where he was pleased to honour his house, in imitation of him, he professeth himself unworthy of so great a favour, and, striking his breast, he repeats the same words thrice.

LOrd, I am not worthy, that thou shouldst enter into my house; say but the word, and my soul shall be healed.

Lord, I am not worthy, that thou shouldst enter into my house; say but the word, and my soul shall be healed.

Lord, I am not worthy, that thou shouldst enter into my house; say but the word, and my soul shall be healed.

In receiving the Body of our Saviour, he makes the sign of the Cross with the Host, to mind us, that 'tis the Body of Jesus Christ, which hath been exposed to death for our salva∣tion.

THe Body of our Lord Jesus Christ pre∣serve my soul to life everlasting. Amen.

In taking the Chalice, he gives God thanks for the Benefits he receives by the Communion of the Blood of Christ, using these following words, out of the 15th and 17th Psalm.

WHat shall I render to our Lord, for all things that he hath given to me? I will take the Chalice of Salvation, and will Invocate the Name of our Lord. Praising, I will Invo∣cate

our Lord, and I shall be saved from my enemies.

In receiving the Blood of our Saviour, he makes the sign of the Cross with the Chalice, representing thereby, that it is Christ's Blood which he shed to save us, and says,

THe Blood of our Lord Jesus Christ pre∣serve my soul to life everlasting. A∣men.

Then, taking Wine into the Chalice, to wash his mouth and fingers, to the end that the least particle of the Sacrament may not remain thereon, and to instruct us of the care we ought to have to preserve our selves in purity, he says,

GRant, O Lord, what we have taken with our mouth, we may receive with a pure mind, and that of a temporal gift it may be∣come to us an everlasting remedy.

In taking the second Lotion he says,

LEt thy Body which I have received, O Lord, and thy Blood which I have drank, cleave unto my bowels, and grant that no stain of sin may remain in me, whom thy pure and holy Sacrament hath satiated. Who livest and reignest for ever and ever. Amen.

Then the Priest gives God thanks for the benefits he has re∣ceived by this Communion, in this Antiphon, which is called Communion.

The COMMUNION, taken out of the 26th Chap∣ter of St. Matthew.

Wherein the Church teaches us, that Jesus Christ, for the love of us, would take upon himself our infirmities and frail∣ties, and fulfil all things requisite for our salvation, according to the will of his Father, with excellent, order, conduct, and wisdom; to teach us, that we ought patiently to suffer for his sake, renouncing our own wills, and resigning our selves entirely unto God.

FAther, if this Cup cannot pass, but that I must drink it, thy will be done.

The POST-COMMUNION.

The Faithful beseech God's grace, that being healed of their sins and having our Lord Jesus Christ in their hearts, by virtue of this Holy Sacrifice, the representation of his Passion and Death, they may have no other will, but his, that so doing all things agreeable, they may thereby work their salvation.

GRant, O Lord, by the operation of this Mystery, that we may be cleansed from our sins, and obtain an accomplishment of our just desires. Through our Lord, &c.

Mass being ended, the Priest turns towards the Faithful, and exhorting them not to make themselves unworthy of God's assi∣stance, says,

Our Lord be with you.

They answer,

And with thy Spirit.

Mass being ended, Ita missa est, that is, You may depart, is not said, but, Benedicamus Domino, that is, Let us bless our Lord, as in all Masses where Gloria in excelsis is not said; where∣by to admonish the Faithful, that these are days of pennance, on which 'twas the custom formerly to continue in the Church at Prayers some time after Mass.

Let us bless our Lord.

The Faithful answer,

Thanks be to God.

The Priest, bowing in the midst of the Altar, says,

ACcept, O Holy Trinity, this Oblation of my servitude, and grant, that though this Sacrifice be presented thy Divine Majesty, by my unworthy hands, yet that, through thy mercy, it may be acceptable to thee, and propitiatory for me and all other, for whom I have offered it. Through Christ our Lord.

Then, kissing the Altar, to receive God's blessing, he gives it to the People, saying,

Almighty God, Father, Son, and Holy Ghost, bless you. Amen.

Mass being ended, the Priest admonishes the Faithful to keep the Union they have with Jesus Christ.

Our Lord be with you.

And with thy Spirit.

Then the Priest reads Saint John's Gospel, which relates of the Birth of the Word and the highest Mysteries of Divinity; to teach us, that the end of this Holy Mystery is to make us happy for all Eternity, by a visible participation of the Divinity which Christ communicates under Vells unto us in this life, ha∣ving taken upon him our humanity in his Incarnation, and co∣vering himself under the Species of Bread and Wine in this adorable Sacrament, to accommodate himself to the weakness of our Mortality.

The beginning of the Holy Gospel according to St. John.

The People answer,

Glory be to thee, O Lord.

IN the Beginning was the Word, and the Word was with God, and God was the Word; This was in the beginning with God. All things were made by him, and without him was made nothing, which was made. In him was life; and the life was the light of men; and the light shined in darkness, and the dark∣ness did not comprehend it. There was a man sent from God, whose name was John; This man came for testimony, to give testimony of the light. It was the true light, which light∣neth 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 into his own, and his own received him not; because as many as received him, he gave them power to be made the sons of God, to those that believe in his Name; who, not of

blood, nor of the will of the flesh, nor of the will of man, but of God are born. And the Word was made flesh, and dwelt in us, (and we saw the glory as it were of the onely be∣gotten of the Father) full of grace and ve∣rity.

The Faithful give God thanks, beseeching him not to suffer them to be so unhappy as in their persons to prevent this end of this Divine Sacrifice.

R. Thanks be to God.

Saint John's Gospel is always said at the end of Mass, unless a double Feast fall upon a Sunday, or a Feria, which hath a pro∣per Gospel, which then is read instead of St. John's Gospel, except on the Fourth Sunday in Advent, in case it fall on Christ∣mass-Eve. On the third Mass upon Christmass-day, the Gospel for Twelfth-day is read. At private Masses on Palm-Sunday the Gospel for the Blessing of Palms is read, and all the Lent no Gospel proper of the Vigils are used.

THE MASS FOR MUNDAY IN Holy Week.

The Station to St. Praxede Church. To teach us, by the example of St. Praxede, that those who employ themselves in burying of Christ's members, and in other works of Piety, shall partake of the Merits of Mary Mag∣dalene, commended in this day's Gospel, for her provident burial of our Saviour, in anointing him with precious Persumes.

The INTROIT, taken out of the 34th Psalm.

Whereby the Church represents unto us the Prayer which Jesus Christ offered up to God the Father, when he suffered death for the salvation of Mankind: wherein he begs, that his Persecutors should not triumph over his death, but that when they should think themselves victorious in that they were able to put him to death, he would discover their weakness unto them, and manifest his power in restoring him to that life wherein we shall have a share.

JUdge, O Lord, them that hurt me, over∣throw them that impugn me, take Ar∣mour and Shield, and rise up to help me, O Lord, who art the strength of my salvation.

PSALM XXXIV.

BRing forth the sword and shut up against them that persecute me; Say to my soul, I am thy salvation.

Judge, O Lord, &c.

KYRIE ELEISON, &c. as before, pag. 36.

The Faithful considering that Jesus Christ, by his sufferings, hath passed to life, beseech God, by the Merits of his Son's Pas∣sion, that they may participate in his life and salvation.

COLLECT.

ALmighty God, who knowest us unable to subsist through our own infirmity among so many evils, grant that we may respire by the Merits of thy Son's Passion. Who liveth and reigneth one God in the unity of the Holy Ghost, for ever and ever. Amen.

Against the Persecutors of the Church.

WE beseech thee, O Lord, admit, being appeased, the Prayers of thy Church, that all Adversities and Errors being destroyed, it may serve thee in secure liberty. Through our Lord, &c.

For the Pope.

O God, the Pastor and Governour of all Faithful, thou being merciful, favou∣rably respect thy Servant, N. whom thou hast raised to the dignity of Chief Pastor of thy Church; Grant him, we beseech thee, in Word and Example to profit those whom he hath charge over, to the end that, together with the Flock committed to him, he may come unto life everlasting. Through our Lord, &c.

The Lesson taken out of the Prophet Isay, Chap. 50.

The Church teacheth us by this Prophesie, that Jesus Christ, who neither had or could commit a sin, had not suffered death, but that he voluntarily exposed himself thereto, taking our sins upon him, to free us and make satisfaction for us to the Divine Justice. No circumstance of his Passion was con∣cealed from him. He foresaw all the hardships and ignomi∣nies: and though humane nature were against it, yet he freely submitted himself to the will of his Father, which he also faithfully performed. But in suffering for us he hath left an Example and Obligation upon us to imitate him in afflictions, with a perfect submission to the will of God and an entire confi∣dence in his bounty.

IN those days said Isaias, The Lord God hath opened my ear, and I do not gainsay: I am not gone backward. I have given my body to the strikers, and my cheeks to the pluckers. I have not turned away my face from the re∣bukers and spitters. The Lord God is my

helper, therefore am I not confounded. There∣fore have I set my face as a most hard rock, and I know that I shall not be confounded. He is near that justifies me, who shall gainsay me? Let us stand together, who is my adversary? let him come to me. Behold, the Lord God, my helper, who is he that shall contemn me? lo, they shall all be destroyed as a garment; the moth shall eat them. Which of you fears our Lord, hears the voice of his servant. Who hath walked in darkness and hath no light, let him hope in the Name of our Lord, and lean upon his God.

The GRADUAL, taken out of 34th Psalm.

By these Verses, as by this Lesson out of the Prophet Isay, the Church hints unto us the Miseries which must befal the authors of our Saviour's Death. It is moreover a Prayer which our Saviour says to God the Father, as well in his own Person as in his Churches: forasmuch as concerns himself he asks of his Father to clear his innocence, and make known the in∣justice of his Persecutors. As in respect to his Church, he teacheth us, that by the Peoples praying, that their souls may be delivered from their enemies: the meaning is, that an ap∣prehension of worldly miseries may not make them do such things as are unlawful. For though God accomplish his will even before or without being prayed unto, either by with∣drawing the affliction, or by giving courage to his servants pa∣tiently to bear it. Yet it is his pleasure, that men should ad∣dress unto him by Prayer and Thanksgiving in all their occasions, because thereby they reap advantage.

ARise, O Lord, and attend to my judg∣ment: my God my Lord, unto my cause.

Bring forth the Word, and shut up against them that persecute me.

The TRACT out of the 102 and 78 Psalm.

The Faithful, confessing that their sins render them unworthy of God's favours, place all their confidence in his bounty, and implore his mercy, for his nonour and glories sake, since he hath vouchsafed to take upon him the quality of their Saviour.

O Lord, do not unto us, according to our sins, nor according to our iniquities re∣ward us.

V. Remember not, O Lord, our old iniqui∣ties, let thy mercies quickly prevent us, be∣cause we are become exceeding poor.

V. Help us, O God, our Saviour, and for the glory of thy Name, O Lord, deliver us, and be propitious to our sins, for thy Name∣sake.

MUNDA COR MEUM, &c. as before, pag. 14.

The sequence of the Holy Gospel according to St. John, Chap. 12.

The Church herein represents Judas unto us, who, after he had seen so many Miracles; after he had wrought some ac∣cording to the power given him with the other Apostles; after he heard so many important truths both of Heaven and Hell; after he had been admitted to the Table with Christ; after he had received, as a special mark of friendship and confidence, the Purse to distribute Alms to the Poor, was yet so transport∣ed with the excess of covetousness, as to betray and sell him. Whereby we may observe, that nothing withdraws so much from our Salvation, as our being fixt to the Affairs of this World. As on the other side, by the example of St. Mary Mag∣dalene,

we see there is nothing makes us more agreeable to God, nor more worthy his protection, than works of Charity; where∣upon three things are observable, 1. That Opportunities are of∣fered for us to do Good, which we ought not to let slip, lest they be lost. 2. That we ought not to delay assisting our Neighbour, till he be in necessity, but endeavour to prevent it. 3. That we are obliged so to do good works, that we may edifie the good without regard of displeasing the wicked.

JEsus, six days before the Pasche, came to Be∣thania, where Lazarus was, that had been dead whom Jesus raised, and they made him a supper there, and Martha ministred, but Lazarus was one of them that sate at the table with him, Mary therefore took a pound of precious Oyntment, and anointed the feet of Jesus, and wiped his feet with her hair, and the house was fill'd with the odour of the Oyntment. One therefore of his Disciples, Judas Isca∣riot, he that was to betray him, said, Why was not this Oyntment sold for three hun∣dred pence, and given to the poor? And he said this, not because he cared for the poor, but because he was a thief, and, having the purse, carried the things that were put in. Je∣sus therefore said, Let her alone, that she may keep it for the day of my burial; for the poor you have always with you, but me you shall not have always. A great multitude therefore of the Jews knew that he was there, and they came not for Jesus onely, but to see Lazarus, whom he rais'd from the dead.

The OFFERTORY out of the 142 Psalm.

The Church teacheth us, that if Jesus Christ, who, as he is God, equal to his Father, taking the form of a servant, and speak∣ing as such, and coming so for our sakes, shews us, that by permitting Judas his treason, he did not his own, but his Fa∣ther's will, since naturally we desire to be delivered from pains and sufferings, how much more ought we, by a just con∣tempt of our own will, to endeavour a conformity to the will of God.

DEliver me from my enemies, to thee I have fled: teach me to do thy will, because thou art my God.

SUSCIPE SANCTE PATER, &c. as before, pag. 56.

The SECRET.

The Faithful beg God's grace, that they may conform en∣tirely to his will, and contemn the perishable goods of this world, the coveting whereof caused Judas his damnation, and by the exercise of the works of Piety, whereby Saint Mary Magdalene became sanctified; to the end they may reap the Benefits of Christ's Passion, represented by this Sacrifice of the Altar, which applies the merit of it to them.

GRant, omnipotent God, that, being puri∣fied by the vertue of these Sacrifices, we may arrive with the greater purity to their fountain. Through our Lord, &c.

The SECRET.

Against the Persecutors of the Church.

PRotect, O Lord, those that assist at these Mysteries, that, intending holy things, they may serve thee both in soul and body. Through our Lord.

Or for the Pope.

REceive, O Lord, graciously these our offer∣ings, and guide, by thy continual grace, thy Servant N. whom thou hast advanced to be Chief Pastor of thy Church. Through our.

The Preface and Canon of the Mass, &c. is until the Commu∣nion, as before, pag. 60. unto pag. 79.

The COMMUNION, taken out of the 34th Psalm.

The Church, telling us the evil the Jews drew upon them∣selves in their crucifying Jesus Christ, instructs them the pu∣nishment those deserve, who, receiving the Sacrament of the Altar unworthily, make themselves guilty of prophaning the Body and Blood of Christ, committing that frequently in their hearts which the Jews onely once perpetrated upon Mount Cal∣vary.

LEt them blush and be ashamed together, that rejoyce at my evils; let them be

clothed with confusion and shame, that speak malicious things against me.

The POST-COMMUNION.

The Faithful beg of God grace to receive this Holy Sacra∣ment worthily, to the end they may reap the benefit of Christ's Passion.

GRant, O Lord, that thy holy Mysteries may inspire us with a divine fervour, that, in celebrating them, we may also be de∣lighted with the fruit of them. Through our Lord, &c.

POST-COMMUNION.

Against the Persecutors of the Church.

O Lord our God, we beseech thee to pre∣serve those from falling, through humane frailties, whom thou hast vouchsafed to a par∣ticipation in this Holy Communion. Through our Lord Jesus Christ, &c.

Or for the Pope.

PRotect us, O Lord, we beseech thee by the participation of this Divine Sacrament, and strengthen thy Servant N. whom thou hast advanced to be Chief Pastor of thy Church, that he, and the Flock committed to his charge,

may attain Eternal Life. Through our Lord Jesus Christ, &c.

As the Post-Communion is a Prayer, which the Priest says for those who have communicated, so the Church adds ano∣ther for those that do not communicate, lest they want the suffrages, when they are most subject to the assaults of the De∣vil, in exercises of penance, as also to obtain grace for those that have received the blessed Sacrament.

A Prayer over the People.

Humble your selves, and bow down your heads to God.

O God, who art our salvation, afford us thy succour, and grant that we may solem∣nize the approaching Feasts in memory of those Benefits wherewith thou hast been pleased to refresh us. Through our Lord Jesus Christ thy Son, &c.

All the rest as before, pag. 75.

THE MASS FOR TUESDAY IN Holy Week.

The station at St. Priscas-Church.

That the Cross of Christ may triumph in that very place, where lately the Heathens had built their Prime Temple, and that, where the Gentiles adoring Hercules his Idol, and been se∣duced from the Worship of the True God, by putting confi∣dence in their own strength, there the Christian Church should withdraw men from self-love, to the love of their Redeemer, who, being God, was pleased to take upon him our frail nature, and partake of our infirmities, to reconcile us, by his humili∣ty, to God the Father, from whom, through Pride, we had so far seperated our selves.

Likewise the station is this day in Rome, at St. Priscas-Church, by whose example (she being but a Virgin of the age of Thir∣teen, underwent great Torments for the Faith of Christ) we may be moved to suffer for his love.

The INTROIT, taken out of the 6th Chapter of the Apostle St. Paul to the Galathians, and out of the 66th Psalm.

The Church teaches us, by the example and words of the Apostle St. Paul, that we ought to look upon the Cross of Christ as our only glory; for by it we were delivered from the Tyranny of the Devil, and raised from the Death of Sin, as we shall be raised from our corporal death: By it Christ con∣fers the Life of Grace upon us in this World, as he will hereafter give us the Life of Glory in Eternal Bliss.

'Tis true, that, to glory in the Cross of Christ, we must suffer many hardships: but then how great is the glory pre∣pared by God for the just who suffer with patience? what will their felicity be, but a Crown in Heaven, in recompence for their Vertues in this Pilgrimage, and immortal, incom∣prehensible Rewards for short and temporal sufferings. The compleat consummation of their happiness shall be at the Day of Judgment, when Christ, raising them from death to life, will inanimate them all with his happy life and holy spi∣rit, as all the members of one body are inspirited and enlivened by one soul.

BUT it behoveth us to glory in the Cross of our Lord Jesus Christ, in whom is our sal∣vation, life, and resurrection, by whom we are saved and delivered.

PSALM LXVI.

As the Sacrifice of the Cross is an effect of God's mercy, so his grace, whereby we come to the knowledge of this inesti∣mable benefit, and to make our selves worthy to reap the advan∣tage of it, is an effect of his goodness and mercy, which we ought to pray for.

GOD have mercy on us, and bless us, illuminate his countenance upon us, and have mercy on us.

Nos autem, &c.

Kyrie eleison, &c. as before, pag. 36.

The COLLECT.

The Faithful beseech God, that they may receive the fruit of the Passion of his Son our Lord Jesus Christ.

ALmighty and Everlasting God, grant us thy grace so to celebrate the Mysteries of the Passion of our Saviour, that, through thy mercies, we may reap the benefit. Through our Lord Jesus Christ, &c.

Against the Persecutors of the Church.

Ecclesiae tuae quaesumus, &c. as before, pag. 84.

Or for the Pope.

Deus omnium, as before, pag. 85.

The Lesson out of the Prophet Jeremy, Chap. 11.

The Church in this Lession, which describes the Jews conspi∣racy against the Prophet Jeremy, by figure represents unto us, the suffering of Jesus Christ under that nation, and the evils they drew upon themselves by that excess of wickedness. Let us ob∣serve how the Prophet threatens them with the punishments prepared for them, not through hatred or malice, but in zeal to God's service, considering their reprobation, as decreed by Divine Providence, being so revealed unto him.

IN those days saith Jeremias, O Lord, thou hast shewed me, and I have known; thou hast shewed me their studies. And I, as a mild lamb, that is carried to a victim: And I knew not that they devised councels against me; saying, Let us cast wood on his bread, and rase him out of the land of the living, and let his name be mentioned no more. But thou, O Lord of Sa∣baoth, which judgest justly, and provest the reins and the hearts, let me see thy revenge of them: for to thee I have revealed my cause, O Lord my God.

The GRADUAL, taken out of the 34th Psalm.

The Church teacheth us in affliction to have recourse to God by Fasting and Prayer, and, by Patience, to overcome our Persecutors, and by our Benefits their Ingratitude, without seeking revenge, but leave that to God, whereby we heap coals of fire upon their heads; that is, we leave them to a more severe correction than we are able to give them, though this ought not to be the motive of our patience. But if we think to repay them for the ill they do us, then their malice overcomes our goodness.

BUT I, when they were troublesome unto me, did put on haircloth, and humbled my soul in fasting, and my prayer shall be turned into my bosome.

V. Judge, O Lord, them that hurt me, over∣throw them that impugn me, take arms and shield and rise up to help me.

The Passion of our Lord Jesus Christ ac∣cording to St. Mark, Chap. 14, 15.

AT that time the Pasche was, and Azymes after two days, and the Chief Priests and the Scribes sought how they might by some guile lay hands on Jesus, and kill him. But they said, Not on the festival-day, lest there might be a tumult of the people. And when he was at Bethania, in the house of Simon the leper, and sate at meat, there came a woman, having an alabaster box of Oyntment of pre∣cious Spiknard, and breaking the alabaster box, she poured it upon his head. But there were certain that had indignation within themselves, and said, Whereto is this waste of Oyntment made? for this Oyntment might have been sold for more than three hundred pence, and gi∣ven to the poor. And they murmured against her. But Jesus said, Let her alone, why do you molest her? she hath wrought a good work upon me; for the poor you have always with you; and when you will you may do them good: but me you have not always. That which she had she hath done: she hath pre∣vented to anoint my body to the burial. A∣men, I say to you, Wheresoever this Gospel shall be preached in the whole world, that also which she hath done, shall be told for the me∣mory of her. And Judas Iscariot, one of the

twelve, went his way to the Chief Priests, for to betray him to them. Who hearing it, were glad: and they promised him, that they would give him money. And he sought how he might betray him conveniently. And the first day of the Azymes, when they sacrificed the Pasche, the Disciples say to him, Whi∣ther wilt thou that we go, and prepare for thee to eat the Pasche? And he sendeth two of his Disciples, and saith to them, Go ye into the City, and there shall meet you a man carrying a pitcher of water; follow him: and whithersoever he entreth, say to the master of the house, the master saith, Where is my Refectory, where I may eat the Pasche with my Disciples? And he will shew you a great cham∣ber adorned: and there prepare for us. And his Disciples went their ways, and came into the city: and they found as he had told them, and they prepared the Pasche. And when evening was come, he cometh with the twelve And when they were sitting at the table, and eating, Jesus said, Amen, I say to you, that one of you shall betray me, he that eateth with me. But they began to be sad, and to say to him severally, Is it I? Who said to them, One of the twelve, he dippeth with me his hand in the dish. And the Son of man indeed goeth, as it is written of him; but wo to that man, by whom the Son of man shall be be∣trayed; it were good for him, if that man had

not been born. And while they were eating, Jesus took bread, and blessing, brake, and gave to them, and said, Take, this is my body. And taking the chalice, giving thanks, he gave to them, and they all drank of it. And he said to them, This is my blood of the New Testament, that shall be shed for many. Amen, I say to you, that now I will not drink of the fruit of the vine, until that day when I shall drink it new in the kingdom of God. And, an hymn being said, they went forth into Mount Olivet. And Jesus said to them, You shall all be scandali∣zed in me this night: for it is written, I will strike the Pastor, and the sheep shall be dispersed. But after that I shall be risen again, I will go before you into Galilee. And Peter said to him, Although all shall be scandalized, yet not I. And Jesus said to him, Amen, I say to thee, That thou this day, in this night, before the cock crow twice, shalt thrice deny me. But he spake more vehemently, Although I should die to∣gether with thee, I will not deny thee. And in like manner also said they all. And they came into a farm-place, called Gethsemani. And he said to his Disciples, Sit you here, until I pray. And he taketh Peter, and James, and John with him, and he began to fear, and to be heavy. And he said to them, My soul is sorrowful even unto death: stay here, and watch. And when he was gone forward a little, he fell flat upon the ground: and he prayed, that, if it might be, the hour

might pass from him. And he said, Abba. Fa∣ther, all things are possible to thee, transfer this Chalice from me: but not that which I will, but that which thou. And he cometh, and findeth them sleeping. And he saith to Peter, Simon, sleepest thou? Couldst thou not watch one hour? Watch ye and pray, that you enter not into tentation. The spirit indeed is prompt, but the flesh infirm. And going away again, he prayed, saying the self-same word. And returning again, he found them asleep, for their eyes were heavy: and they wist not what they should answer him. And he co∣meth the third time, and saith to them, Sleep ye now, and take rest; it sufficeth, the hour is come, behold the Son of man shall be betrayed into the hands of sinners. Arise, let us go; be∣hold, he that shall betray me, is at hand. And, as he was yet speaking, cometh Judas Iscariot, one of the twelve, and with him a great multi∣tude, with swords and clubs, from the Chief Priests, and the Scribes, and the Ancients. And the betrayer of him had given them a sign, say∣ing, Whomsoever I shall kiss, it is he, lay hold on him, and lead him warily. And when he was come, immediately going to him, he saith, Rabbi, and he kissed him: but they laid hands upon him, and held him. And one certain man of the standers about, drawing out a sword, smote the servant of the Chief Priests, and cut off his ear. And Jesus answering, said to them, As to a thief,

are you come out with swords and clubs, to apprehend me? I was daily with you in the Temple teaching, and you did not lay hands on me. But that the Scriptures may be ful∣filled. Then his Disciples leaving him, all fled. And a certain young man followed him, cloathed with a sindon upon the bare; and they took him. But he, casting off the sindon, fled from them naked. And they brought Jesus to the Chief Priest, and all the Priests, and the Scribes, and the Ancients assembled together. And Peter followed him afar off, even in unto the Court of the High Priest, and he sate with the servants at the fire, and warmed himself. And the Chief Priests and all the Councel sought testimony against Jesus, that they might put him to death; neither found they, for many spake false witness against him, and the testimonies were not convenient. And certain rising up, bare false witness against him, saying, That we heard him say, I will dissolve this Temple made with hand, and in three days will I build another not made with hand. And their testimony was not conve∣nient. And the High Priest rising up into the mids, asked Jesus, saying, Answerest thou no∣thing to these things that are objected against thee by these? But he held his peace, and an∣swered nothing. Again the High Priest asked him, and said to him, Art thou Christ, the Son of the blessed God? And Jesus saith to him, I

am. And you shall see the Son of man sitting on the right hand of power, and coming with the clouds of heaven. And the High Priest, renting his garment, saith, What need we wit∣nesses any further? You have heard blasphemy, how think you? Who all condemned him to be guilty of death. And certain began to spit upon him, and to cover his face, and to beat him with buffets, and to say unto him, Pro∣phesie. And the servants gave him blows. And when Peter was in the Court beneath, there cometh one of the woman-servants of the High Priest; And when she had seen Peter warming himself, beholding him, she saith, And thou wast with Jesus of Nazareth. But he de∣nied, saying. Neither know I, neither wot I what thou sayest. And he went forth before the Court, and the Cock crew. And again, a wench seeing him, began to say to the stan∣ders about, that this fellow is of them. But he denied again. And, after a while again, they that stood by, said to Peter, Verily thou art of them, for thou art a Galilean. But he began to curse and to swear, that I know not this man whom you speak of. And immediately the Cock crew again. And Peter remembred the word that Jesus said unto him, Before the Cock crow twice, thou shalt thrice deny me; and he began to weep. And forthwith, in the morning, the Chief Priests, with the Ancients and the Scribes, and the whole Councel, consulting to∣gether,

binding Jesus, led him and delivered him to Pilate. And Pilate asked him, Art thou the King of the Jews? But he answering, said to him, Thou sayest. And the Chief Priests accu∣sed him in many things. And Pilate again asked him, saying, Answerest thou nothing? See in how many things they accuse thee. But Jesus answered nothing more; so that Pilate mar∣velled. And upon the festival-day he was wont to release unto them one of the prisoners, whom∣soever they had demanded. And there was one called Barabbas, who was put in prison with seditious persons, who in a sedition had com∣mitted murther. And when the multitude was come up, they began to require according as always he did unto them. And Pilate answe∣red them, and said, Will you, that I release to you the King of the Jews? for he knew that the Chief Priests for envy had delivered him. But the Chief Priests moved the people, that he should release Barabbas rather to them. And Pilate again answering, said to them, What will you then that I do to the King of the Jews? But they again cryed, Crucifie him. And Pilate said to them, Why, what evil hath he done? But they cryed the more, Crucifie him. And Pilate, willing to satisfie the people, released to them Barabbas, and having whipped Jesus, delivered him to be crucified. And the souldiers led him into the court of the Palace, and they call toge∣ther the whole band: and they cloath him in

purple, and platting a crown of thorns, they put it upon him. And they began to salute him, Hail, King of the Jews. And they smote his head with a reed; and they did spit on him, and bowing the knees, they adored him. And after they had mocked him, they stripped him of the purple, and put on him his own gar∣ments, and they led him forth to crucifie him. And they forced a certain man that passed by, Simon a Cyrenean coming from the countrey, the father of Alexander and Rufus, to take up his cross. And they bring him into the place Golgotha, which, being interpreted, is, The place of Calvari. And they gave him to drink wine mingled with myrrh; and he took it not. And, crucifying him, they divided his garments, casting lots upon them, who should take which. And it was the third hour, and they crucified him. And the title of his cause was super∣scribed, King of the Jews. And with him they crucified two thieves, one on the right hand, another on the lest. And the Scripture was fulfilled that saith, And with the wicked he was reputed. And they that passed by, blasphe∣med him, wagging their heads, and saying, Vah, he that destroyeth the Temple, and in three days buildeth it, save thy self, coming down from the cross. In like manner also the Chief Priests mocking, said with the Scribes one to another. He saved others, himself he cannot save. Let Christ, the King of Israel, come

now down from the cross, that we may see and believe. And they that were crucified with him, railed at him. And when it was the sixth hour, there was made darkness upon the whole earth until the ninth hour. And at the ninth hour Jesus cried out with a mighty voice, saying, Eloi, Eloi, lamasabacthani? Which is, being interpreted, My God, my God, why hast thou forsaken me? And certain of the standers about hearing, said, Behold he calleth Elias. And one running and filling a spunge with vinegar, and putting it about a reed, gave him drink, saying, Let be; let us see if Elias come to take him down. And Jesus, putting forth a mighty voice, gave up the ghost.

Here the Faithful kneel, or prostrate themselves, for a while upon the ground.

And the veil of the Temple was rent in two, from the top to the bottom. And the Cen∣turion, that stood over against him, seeing that so, crying he had given up the Ghost, said, In∣deed this Man was the Son of God. And there were also women looking on afar off: among whom was Mary Magdalene, and Mary the mo∣ther of James the less, and of Joseph, and Salome: and when he was in Galilee, they followed him, and ministred to him, and many other women, that came up together with him to Jeru∣salem.

ANd when evening was come, (because it was the Parasceve, which is the Sabboth-eve) came Joseph of Arimathea, a noble Senator, who him∣self also was expecting the Kingdom of God: And he went in boldly to Pilate, and asked the body of Jesus. But Pilate marvelled if he were now dead. And sending for the Centurion, asked him, If he were now dead? And when he understood by the Centurion, he gave the body to Joseph. And Joseph buying sindon, and taking him down, wrapped him in the sindon, and laid him in a monument that was hewed out of a rock. And he rolled a stone to the door of the monument.

The OFFERTORY, taken out of the 139th Psalm.

The Church teacheth us, that when we beg of God to be freed from the persecution of our enemies, to pray, as our Saviour prayed, that God's will and ours might be ful∣filled.

KEep me, O Lord, from the hand of a sinner, and from unjust men deli∣ver me.

SUSCIPE SANCTE PATER, until the Secret, as before, pag. 56, 57, 58.

The SECRET.

The Church having taught us, in the Gradual of this Mass, to have recourse unto God by Fasting and Prayer in our affli∣ctions, and representing by the notice our Saviour gave his Dis∣ciples, that the hour of his Passion approached, though 'twas himself, and not his Disciples, that was to suffer, nevertheless it was not for himself that he said, Watch and Pray, but onely for them, lest they should fall into temptation. The Faith∣ful must consider, that if the Apostles were not secure, even whilest our Saviour was suffering, how much more ought they to fear failing whilest themselves are in affliction; where∣upon, amongst the many tentations wherewith they are surround∣ed, they beseech God to give them the grace to Fast and at∣tend to Prayer; in such manner, that they may reap the bene∣fit of our Saviour's Passion, by vertue of the Sacrifice of the Altar, which it represents unto them, and by which its merits is applied unto them, if their sins prevent not.

GRant, O Lord, we beseech thee, that these Sacrifices, which we celebrate with wholsome Fasting, by an holy Institution, may repair our nature. Through our Lord, &c.

Against the Persecutors of the Church.

Protege nos, as before, pag. 90.

Or for the Pope.

Oblatis, &c. as before, pag. 90. The Preface and Cnaon, till the Communion, as before, pag. 60, to 79.

The COMMUNION, taken out of the 68th Psalm.

The Church instructs us, that the Jews, not seeing visibly our Saviour's deliverance, as one sunk under the weight of their tyranny, they being ignorant of his Passion and Resurrection, understood not, that by his passing hence to immortal glory, he made a passage for us from the old to a new life; he ha∣ving never lived in sin, was not in a captivity to quit what he was not guilty of.

THey spake against me, that sate in the gate, and they made songs against me who drank wine; but I made my Prayer to thee, O Lord, it is a time of thy good plea∣sure; O God, in the multitude of thy mercy.

The POST-COMMUNION.

The Faithful pray to God, that they may cast off the old, and put on a new life, by vertue of this Sacrament which repre∣sents unto us this happy change in the mystery of the Passion and Resurrection of Jesus Christ, applying its merits unto us.

SAnctifie us, Almighty God, by thy Sacra∣ments, that we may receive a cure for our sins, and life everlasting. Through our Lord, &c.

Against the Persecutors of the Church.

O Lord, our God, we beseech thee, to pre∣serve those from falling, through hu∣mane frailties, whom thou hast vouchsafed to

a participation in this Holy Communion. Through our Lord, &c.

Or for the Pope.

PRotect, O Lord, we beseech thee, by the participation of this Divine Sacrament, and strengthen thy Servant N. whom thou hast ad∣vanced to be Chief Pastor of thy Church, that he and the flock committed to his charge may attain Eternal Life. Through our Lord Jesus Christ, &c.

A Prayer over the People.

Let us Pray.

Humble your selves, and bow down your heads to God.

LEt thy Mercy, O Lord, cleanse us from the corruption of the old man, and give us a new spirit. Through our Lord, &c.

All the rest as before, pag. 79.

[illustration] engraving: Christ

THE MASS FOR WEDNESDAY IN Holy Week.

The Station to St. Mary Major.

To teach us, that the Son of God being impassible and im∣mortal, as to his divinity, could not subject himself to sufferings and death, but only according to that flesh which he took of the holy Virgin Mary.

The INROITT, taken out of the 2d Chapter of the Epistle of St. Paul to the Philippians, and out of the 101st Psalm.

The Church instructs us with how much considence we ought to address our Prayers to God, in the name of his Son Jesus Christ, either in respect of his love for us, having suffered death to redeem us, or for his omnipotence, being the same God with his Father, whom all creatures ought to adore. The Angels are thereunto obliged, for though Christ died not for them, yet mankind being thereby redeemed, they reap some advantage, being reconciled unto them after the enmity and separation which sin had caused between them, and for that by this Redemption of man the loss and fall of the Angels was repaired.

The Devils are obliged by force, being overcome and trod∣den under foot by him. But mankind hath a singular obligation, he having redeemed them to give them a Kingdom and most ac∣complisht felicity.

IN the Name of Jesus let every knee bow, of things in Heaven, of things in earth, and of things under the earth, because our Lord became obedient unto death; even the death of the cross. Therefore our Lord Jesus Christ is in the glory of God the Father.

PSALM CI.

O Lord, hear my Prayer; and let my cry come unto thee.

KYRIE ELEISON, &c. as before, pag. 36.

Let us Pray.

V. Let us bend our knees.

R. Raise up your selves.

COLLECT.

The Faithful, out of a pious confidence, implore, by their Prayers, God's mercy, through the Merits of his Son's Passion.

GRant, we beseech thee, O Almighty God, that we, who are incessantly afflicted, through our excesses, may be delivered by the Passion of thy only begotten Son, who liveth and reigneth one God with thee, in the uni∣ty

of the Holy Ghost, world without end. Amen.

The Lesson out of the 62d and 63d Chapter of the Prophet Isay.

The Church, putting us in mind of Christ's Passion, represents also unto us at the same time the Glory of his Resurrection, to instruct us, that his Divinity having never been separated from his Humanity, he onely suffered because it was his will, and that he made use of his sufferings to appear with the greater lustre in his Resurrection. And thereupon in this Lesson his glorious Resurrection is set forth, and his departure from Je∣rusalem, the capital City of Judea, which is compared for its infidelity to Bosra and Idumen carrying the marks of his Pas∣sion upon his Body wherewith his Divinity was clothed as in a Garment. And under this figure, of the defeat of the Idumeans and de∣livery of the people of Israel, the Church represents to us the victory Jesus Christ gained over the World and the Devil's se∣curing his flock from their tyranny and from the servitude of sin.

THis saith our Lord: Tell ye the Daugh∣ters of Sion, Behold thy Saviour cometh; behold, his reward is with him, and his work before him. Who is this that cometh from Edom with died garments, from Bosra, this beautiful one in his Robe, going in the multi∣tude of his strength? I that speak justice, and am a desender to save. Why then is thy clo∣thing red? and thy garments as theirs that tread in the Wine-press? I have trodden the Press alone, and of the Gentiles there is not a man with me. I have trodden them in my fu∣ry, and have trodden them down in my wrath;

and their bloud is sprinkled on my garments, and I have stained all my raiment: For the day of revenge is in my heart; the year of my re∣demption is come. I looked about, and there was no helper: I sought, and there was none to aid: and my arm hath saved, and my indig∣nation it self hath helped me. And I have trod∣den down the people in my fury, and have ine∣briated them in my indignation, and have drawn their strength down to ground. I will remember the mercies of our Lord, the praise of our Lord for all things that our Lord hath rendred to us.

The GRADUAL, out of the 68th Psalm.

The Church having represented our Saviour in the precedent Lesson triumphing over his enemies in his glorious Resurrection, presents him unto us in this Gradual in the extremity of his Passion, begging of his Father to be delivered from it: To in∣struct us that he prays not for himself to be delivered from his pains and from death; for how should he beg for himself to be freed from this hour wherein he should die for us, since he came voluntarily upon Earth to that end, being able by his own strength to rescue himself, and give up his Soul to God and take it again? But his Prayer was on our behalf, to teach us in afflictions to have recourse to God to deliver us if it be his will, or to give us strength to bear them patiently. Likewise Jesus did not pray to be freed from his pains and death, because he had a will to suf∣fer; but he askt to be delivered from the corruption of the Se∣pulchre, by a speedy and glorious Resurrection: To teach us by his Passion, what we ought to contemn in the course of this life; and by his resurrection, what we ought to hope and pray for.

TUrn not away thy face from thy Servant: Because I am in tribulation, hear me speedily.

V. Save me, O God, because waters of affli∣ction are entred into my Soul, I stuck fast in the mire of the depth, and there is no sure standing.

Our Lord be with you.

R. And with thy Spirit.

Let us pray.

The faithful beseech God, that by the merits of his Son's Pas∣sion they may partake in the glory of his Resurrection.

O God, who wert pleased that thy Son should suffer death for us upon the Cross, that so the power of the enemy of mankind might be abated; grant unto us thy servants, that we may partake of his glorious Resurre∣ction. Through the same our Lord Jesus Christ, &c.

Against the Persecutors of the Church.

Ecclesiae tuae, &c. as before, pag. 84.

Or for the Pope.

Deus omnium, &c. as before, pag. 85.

The Lesson out of the Prophet Isay, ch. 63.

The Church teacheth us, that the mystery of Gods Incarnation is so full of astonishment, his Sufferings so outrageous, and his Death so ignominious, that the Prophet Isay durst not publish them, lest men should not believe them. After this Prophet hath foretold many of the torments to be endured by this man of God,

he teacheth us, first, that our sins were the cause of his sufferings, by which he was to satisfie for us to his Fathers justice. Second∣ly, that he offered himself to these pains as a voluntary Victim for our salvation, and would suffer death thereby to purchase life for us. Thirdly, that in compensation of this his humility and sufferings, he is raised above all Creatures in Heaven sitting on the right hand of God his Father. Fourthly, that God his Fa∣ther hath bestowed upon him all those for his children who are predestinated to glory, as the precious off-spring of his bloud which he so freely shed, that even he was pleased to wash those in it that put him to death, according to the Prayer as he made, even when he was nailed on the Cross between the two Thieves.

IN those days said Isaias, Who hath believed our hearing? and the arm of our Lord, to whom is it revealed? And he shall come up as a young Spring before him, and as a Root from a thirsty ground. There is no beauty in him, nor comliness; and we have seen him, and there was no sightliness, and we were desirous of him. Despised and most abject of men; a man of sorrows, and knowing infirmity: and his look as it were hid and despised, whereup∣on neither have we esteemed him. He surely hath born our infirmities, and our sorrows he hath carried: and we thought him as it were a Leper and strucken of God, and humbled. But he was wounded for our iniquities, he was bro∣ken for our sins, the discipline of our peace was upon him, and with the wait of his stripes we are healed. All we have strayed as Sheep; e∣very one hath declined into his own way: and our Lord hath put upon him the iniquity of all us. He was offered, because himself would, and opened not his mouth: As a Sheep to

slaughter was he led, and as a Lamb before his Shearer, he shall be dumb, and shall not open his mouth. From distress and from judgment, he was taken up: Who shall declare his Gene∣ration? because he is cut out of the Land of the living. For the wickedness of my people have I strucken him. And he shall give the impious for his burial, and the rich for his death: Be∣cause he hath not done iniquity, neither was their guile in his mouth. And our Lord would break him in infirmity. If he shall put away his Soul for sin, he shall see seed of long age; and the will of our Lord shall be directed in his hand: for that his Soul hath laboured, he shall see and be filled. In his knowledge the same my just servant shall justifie many, and he shall bear their iniquities. Therefore will I distribute unto him very many, and he shall divide the spoils of the strong: for that he hath delivered his Soul unto death, and was reputed with the wicked; and he hath born the sin of many, and hath prayed for the transgressiors.

The TRACT, taken out of the 101st Psalm.

The Church tells us, that Jesus Christ, in the time of his Pas∣sion, offered to God his Father most fervent Prayers with tears and groans, beseeching him not to leave him under the power of death, which he suffered onely for his love, and for the salvation of the faithful, signified by Sion. His dignity, his innocence, this very act of unspeakable charity, and the regard his Father had to his condition, might easily obtain so just a request, inso∣much that he had onely a tast of death, and the third day glori∣ously triumphed over it. Though as the Son of God he was

worthy to be heard without tears or cries, and therefore should have been exempt from the least pains, yet laying aside what he was, he would by a transport worthy his love, absolutely fulfil his Fathers will. He took upon him all the evils, wherewith he was charged, to satisfie the rigour of his Justice. To tast all sorts of grief and pains, yielding himself a true Child, as well as an obe∣dient Disciple in all his sufferings. He gave us a perfect exam∣ple of patience and submission in all our afflictions.

O Lord, hear my Prayer, and let my cry come unto thee.

V. Turn not away thy face from me, in what day soever I am in tribulation, incline thy ear unto me.

V. In what day soever I shall invocate thee, hear me speedily.

V. Because my days have vanished as smoke, and my bones are withered as a dry burnt fire∣brand.

V. I am stricked as grass, and my heart is withered, because I have forgotten to eat my bread.

V. Thou rising up shalt have mercy on Si∣on, because it is time to have mercy on it.

The Passion of our Lord Jesus Christ, according to St. Luke, chap. 22, & 23.

AT that time the festival day of the A∣zymes approached, which is called Pasche: and the chief Priests and the Scribes sought how they might kill Jesus, but they feared the people. And Satan entred into

Judas that was sirnamed Iscariot, one of the twelve: And he went and talked with the chief Priests and the Magistrates, how he might betray him to them. And they were glad, and bargained to give him money. And he promised. And he sought opportunity to betray him apart from the multitudes. And the day of the Azymes came, wherein it was necessary that the Pasche should be killed. And he sent Peter and John, saying, Go and prepare us the Pasche, that we may eat. But they said, Where wilt thou that we prepare it? And he said to them, Behold, as you enter into the Ci∣ty, there shall meet you a man carrying a Pit∣cher of water, follow him into the house into which he entereth; and you shall say to the good man of the house, The Master saith to thee, Where is the Inn where I may eat the Pasche with my Disciples? And he will shew you a great Refectory adorned, and there prepare. And they going, found as he said to them, and prepared the Pasche. And when the hour was come, he sate down, and the twelve Apostles with him, and he said to them, With desire I have desired to eat this Pasche with you, before I suffer. For I say to you, That from this time I will not eat it, till it be fulfilled in the King∣dom of God. And taking the Chalice, he gave thanks, and said, Take and divide among you; for I say to you, That I will not drink of the generation of the Vine, till the Kingdom of God

do come. And taking Bread, he gave thanks, and brake, and gave to them, saying, This is my Body which is given for you. Do this for a commemoration of me. In like manner the Chalice also, after he had supped, saying, This is the Chalice of the New Testament in my Bloud, which shall be shed for you. But yet behold the hand of him that betrayeth me, is with me on the Table. And the Son of man indeed goeth according to that which is determined: but yet wo to that man by whom he shall be betrayed. And they began to question among themselves, which of them it should be that should do this. And there fell also a conten∣tion between them, which of them seemed to be greater. And he said unto them, The Kings of the Gentiles over-rule them; and they that have power upon them, are called beneficial. But you not so, but he that is the greater a∣mong you, let him become as the younger; and he that is the leader, as the waiter. For which is greater, he that sitteth at Table, or he that ministreth? Is not he that sitteth? But I am in the midst of you, as he that ministreth, and you are they that have remained with me in my temptation. And I dispose to you, as my Father disposed to me, a Kingdom; that you may eat and drink upon my Table in my Kingdom, and may sit upon Thrones judging the twelve Tribes of Israel. And our Lord said, Simon, Simon, behold Satan required to have you

for to sift as Wheat: but I have prayed for thee that thy faith fail not; and thou once conver∣ted, confirm thy Brethren. Who said to him, Lord, with thee I am ready to go both into pri∣son, and unto death. And he said, I say unto thee, Peter, the Cock shall not crow to day, till thou deny thrice thou knowest me. And he said to them, When I sent you without purse, and skrip, and shoes, did you lack any thing? But said, Nothing. He said therefore unto them, But now he that hath a purse, let him take it, likewise also a skrip; and he that hath not, let him sell his coat and buy a sword. For I say to you, That yet this that is written, must be ful∣filled in me. And with the wicked was he re∣puted: For those things that are concerning me, have an end. But they said, Lord, lo two swords here. But he said to them, It is enough. And going forth, he went according to his cu∣stom into Mount Olivet; and his Disciples also followed him. And when he was come to the place, he said to them, Pray, lest ye enter into temptation. And he was pulled away from them a stones cast; and kneeling, he prayed, saying, Father, if thou wilt, transfer this Cha∣lice from me. But yet not my will, but thine be done. And there appeared to him an An∣gel from Heaven strengthening him, and being in an agony, he prayed the longer. And his sweat became as drops of bloud trickling down upon the Earth. And when he was risen up

from prayer, and was come to his Disciples, he found them sleeping for pensiveness. And he said to them, Why sleep you? Arise, pray, lest you enter into temptation. As he was yet speaking, behold a multitude, and he that was called Judas, one of the twelve, went before them, and approached to Jesus, for to kiss him. And Jesus said to him, Judas, with a kiss, dost thou betray the Son of man? And they that were about him, seeing what would be, said to him, Lord, shall we strike with the sword? And one of them smote the servant of the High Priest, and cut off his right ear. But Jesus an∣swering, said, Suffer ye thus far. And when he had touched his ear, he healed him. And Jesus said to them, that were come unto him, the Chief Priests and Magistrates of the Tem∣ple, and Ancients, As it were to a thief, are you come forth with swords and clubs? when I was daily with you in the Temple, you did not lay hands upon me, but this is your hour, and the power of darkness. And, apprehending him, they led him to the High Priests house; but Peter followed afar off. And, a fire being kin∣dled in the mids of the court, and they sitting about it, Peter was in the mids of them. Whom, when a certain wench saw, sitting at the light, and had beheld him, she said, This fellow was also with him. But he denied him, saying, Woman, I know him not. And, after a while, another man seeing him, said, And thou

art of them. But Peter said, O man I am not. And after the space as it were of one hour, a certain other man affirmed, saying, Verily, this fellow also was with him, for he is also a Galilean. And Peter said, Man, I know not what thou say∣est. And incontinent as he was yet speaking, the Cock crew. And our Lord turning, look∣ed on Peter. And Peter remembred the word of our Lord, as he had said, That before the Cock crow, thou shalt thrice deny me. And Peter, going forth adoors, wept bitterly. And the men that held him, mocked him, beating him. And they did blindfold him, and smote his face. And they asked him, saying, Prophe∣sie, who is he that smote thee? And, blasphe∣ming, many other things they said against him. And when it was day, there assembled the Anci∣ents of the people, and Chief Priests, and Scribes, and they brought him into their council, say∣ing, If thou be Christ, tell us. And he said to them, If I tell you, you will not believe me: If also I ask, you will not answer me. But from henceforth the Son of man shall be sitting on the right hand of the power of God. And they all said, Art thou then the Son of God? Who saith, You say that I am. But they said, What need we testimony any further? for your selves have heard of his own mouth. And all the multitude of them rising up, led him to Pilate. And they began to accuse him, saying, We have found this man subverting our nation,

and prohibiting to give tributes to Cesar, and saying, That he is Christ the King. And Pi∣late asked him, saying, Art thou the King of the Jews? But he answering, said, Thou sayest. And Pilate said to the Chief Priests and Mul∣titudes, I find no cause in this man. But they were the more earnest, saying, He stirreth the people, teaching throughout all Jewry, begin∣ning from Galilee, even hither. But Pilate hearing Galilee, Asked if the man were of Ga∣lilee? And when he understood, that he was of Herod's jurisdiction, he sent him back to Herod, who was also himself at Jerusalem in those days. And Herod, seeing Jesus, was very glad, for he was desirous a long time to see him, for because he heard many things of him, and he hoped to see some sign wrought by him. And he asked him in many words; but he an∣swered him nothing. And there stood the Chief Priests and the Scribes constantly accu∣sing him. And Herod, with his army, set him at nought; and he mocked him, putting on him a white garment, and sent him back to Pilate. And Herod and Pilate were made friends that day, for before they were enemies one to ano∣ther. And Pilate, calling together the Chief Priests and Magistrates and the People, said to them, you have presented to me this man, as averting the people, and behold, I, examining before you, have found no cause in this man, of those things wherein you accuse him; no,

nor Herod neither, for I sent you to him, and behold, nothing worthy of death is done to him. I will chasten him therefore and dismiss him. And of necessity had to release unto them, up∣on the feast-day, one. But the whole multi∣tude together cryed out, saying, Dispatch him, and release to us Barabbas; who was, for a cer∣tain sedition, made in the city, and murder, cast in prison. And Pilate again spake to them, desirous to release Jesus. But they cryed again, saying, Crucifie, crucifie him. And he the third time said to them, Why, what evil hath he done? I find no cause of death in him; I will correct him therefore, and let him go. But they were instant with loud voices, requiring, that he might be crucified. And their voices prevailed. And Pilate adjudged their petition to be done. And he released unto them, him that for murther and sedition had been cast into prison, whom they demanded; but Jesus he delivered to their pleasure. And when they led him, they took one Simon of Cyrene, co∣ming from the countrey, and they laid the cross upon him to carry after Jesus. And there followed him a great multitude of people, and of women, which bewailed and lamented him. But Jesus turning to them, said, Daughters of Jerusalem, weep not upon me, but weep upon your selves, and upon your children; For be∣hold the days shall come, wherein they will say, Blessed are the barren, and the wombs that

have not born, and the paps that have not gi∣ven suck. Then shall they begin to say to the mountains, Fall upon us, and to the hills, Co∣ver us. For if in the green wood they do these things, in the dry what shall be done? And there were led also other two malefactors with him to be executed. And after they came to the place, which is called Calvari, there they crucified him; and the thieves, one on the right hand, and the other on the left. And Jesus said, Father, forgive them, for they know not what they do. But they, dividing his garments, did cast lots. And the people stood expecting, and the Princes with them derided him, saying, Others he hath saved, let him him save him∣self, if this be Christ, the Elect of God. And the souldiers also mocked him, coming to him, and offering him vinegar, saying, If thou be the King of the Jews, save thy self. And there was also a superscription written over him in Greek, and Latin, and Hebrew Letters, This is the King of the Jews. And one of those thieves that were hanged, blasphemed him, saying, If thou be Christ, save thy self, and us. But the other answering, rebuked him, saying, Neither dost thou fear God, whereas thou art in the same damnation? And we indeed justly, for we receive worthy of our doings; but this Man hath done no evil. And he said to Jesus, Lord, remember me when thou shalt come into thy Kingdom. And Jesus said to him, Amen I say

to thee; This day thou shalt be with me in Paradise. And it was almost the sixth hour; and there was made darkness upon the whole earth until the ninth hour. And the sun was darkned, and the veil of the Temple was rent in the midst. And Jesus, crying with a loud voice, said, Father, into thy hands I commend my spirit. And saying this, he gave up the Ghost.

Here the Faithful kneel, or prostrate themselves, for a while upon the ground.

And the Centurion seeing that which was done, glorified God, saying, Indeed this man was just. And all the multitude of them, that were pre∣sent together at that sight, and saw the things that were done, returned knocking their breasts. And all his acquaintance stood afar off; and the women that had followed him from Galilee, see∣ing these things.

ANd behold, a man named Joseph, (who was a Senator, a good man and a just, he had not consented to their council and doings) of Arimathea, a city of Jewry, who also him∣self expected the Kingdom of God. This man came to Pilate, and asked the body of Jesus. And, taking it down, wrapped it in sindon, and laid him in a monument hewed of stone, wherein never yet any man had been laid.

The OFFERTORY, taken out of the 101st Psalm.

The Church represents unto us, how our Saviour in his Passion, became a figure of his Martyrs, who desiring to be freed from death, by humane instinct, and, as it were, for∣saken by him for a time, in that he granted, not that unto them whilst they suffered, which they might seem to de∣sire by their natural inclinations, might repeat, from the bot∣tom of their hearts, those words, full of love and piety, which our Saviour, as an example of these generous champions, spoke himself: Father, if it be possible, let this cup of sufferings pass from me, that I taste it not; but let thy will be done, not mine.

O Lord, hear my prayer, and let my cry come unto thee: turn not thy face from me, &c.

SUSCIPE SANCTE PATER, till the Secret, as before, pag. 56, 57, 58.

The SECRET.

The Faithful, meditating upon our Saviour's Passion, be∣seech God to grant them desires and resentments of love and duty, and to excite us the rather, we must confess our own sms, and reflect, that they were the cause of our Saviour's Crucifying. Secondly, We must consider the eternal torments which we have merited, that so we may, with consent, under∣go any torments in life. Thirdly, Let us contemplate, that we shall have an eternal recompence, whereunto we aspire, by the grace of Jesus Christ, and confess, that all the affli∣ctions of this life are not worthy to be compared to the fu∣ture Glory. Fourthly, We must call to mind all the pains our Saviour indured for us, having frequently in our thoughts, how much his Divine Majesty suffered for us his unprofitable servants, should not, without confusion to our selves, be unwilling to suffer, but readily and cheerfully, for our benefits, undergo these tempo∣ral light pains.

ACcept, O Lord, we beseech thee this Of∣fering: and grant, that we may receive, with pious affections and resentments, that which we celebrate in memory of the Passion of our Lord thy Son. Through the same Je∣sus Christ, &c.

Against the Persecutors of the Church.

Protege nos, &c. as before, pag. 90.

Or for the Pope.

Oblatus, &c. as before, pag. 90. The Preface, Canon, &c. till the Communion, as before, from 60, to 70.

The COMMUNION, out of the 101st Psalm.

The Church tells us, that in receiving the Body and Blood of Jesus Christ, which represents to us his Passion, and, as it were, incorporates us with him, we ought to imprint in our hearts a lively apprehension of this adorable Saviour, who being presented upon the Cross with Gall and Vinegar to drink, besought God his Father, with abundance of tears and loud crys, to grant us life everlasting in participation of his Suffer∣ings and Resurrection.

I Mingled my drink with tears, because, lift∣ing me up, thou hast thrown me down, and I withered away, like grass; but thou, O Lord, endurest for ever: Thou, rising up, shalt have mercy on Sion, because it is time to have mercy on it.

The POST-COMMUNION.

The Faithful beseech God, to withdraw their irregular affe∣ctions from these worldly fading goods, and to make them apprehend how, as they are Christians, their happiness is not to be placed in this temporal life, wherein God often∣times delivers them up unto persecutions, even unto death; But that they are to regard Eternity, to which the Name of Chri∣stian entitles them: Therefore they are to consider, that he, whose Name they bear, was so treated before them, to teach them, by his example, to contemn this world, and to aspire Ce∣lestial Blessings, which he, by the Merits of his Death and Pas∣sion, hath opened unto them.

GRant, O Almighty God, we beseech thee, that we may, with a holy confidence, believe, that thou hast opened a passage for us to Eternal Life, by the Temporal Death of thy Son, represented in these Adorable Mysteries. Through the same our Lord Jesus Christ.

Against the Persecutors of the Church.

Quaesumus Domine, &c. as before, pag. 91.

Or for the Pope.

Haec nos quaesumus, as before, pag. 91.

Let us Pray.

Humble your selves, and bow down your heads to God.

LOok down, O Lord, we beseech thee, upon this thy Family, for which our Lord Jesus Christ doubted not to be betrayed into the hands of the wicked, and so undergo the torments of the Cross. Who liveth and reign∣eth with thee, &c.

All the rest as before, pag. 79.

[illustration] engraving: last supper

〈◊〉〈◊〉 Hollar focit

UPON THURSDAY IN Holy Week.

AT PRIME.

Pater noster, &c. Ave Maria, &c. Credo, &c.

Deus in adjutorium is not here said, to mind us, that Jesus Christ was abandoned by God the Father, to suf∣ferings and death.

Nor is any Hymn used, to instruct us, that the Jews had dishonoured God, by putting his Son to death.

PSALM LIII.

In this Psalm the Church proposeth unto us a certain mo∣del of perfect Prayer. First, We ought to beg of God, what may conduce to our salvation. Secondly, We ought to ask it in the Name of our Saviour Jesus Christ; for there is no other Name given to men by which they can be saved. Thirdly, We must have a firm faith in God's omnipotence. Fourthly, We are to look upon God as our Judge, who gives to every man according to his works, and therefore the confidence wherewith we pray, is grounded upon the testimony of our conscience, that it is not guilty of any thing which may render us unworthy to present our selves

before his Divine Majesty. Fifthly, We must place all our confidence in God's mercy, in the verity of his promises, and not in our merits. Sixthly, We are to beg the grace, to love justice, so that no persecution whatever may cause us to swerve from it. Seventhly, We must not desire punish∣ment upon the wicked, out of hatred or revenge, but out of charity for their correction, as long as there is hopes of their amendment, and to the end, that others, by their chastise∣ments, may fear to imitate them, and that, the empire of sin being overcome, God alone may reign in this world. Eightly, We ought to beg, that the adversities and misfortunes of this life, may not deject us, nor prosperity charm our senses and affections, but that we may rely upon God, and glorifie him. Ninthly, And to glorifie God as we ought, we must offer up our selves to him in the spirit of sacrifice and annihilation, that is of Pennance. Tenthly, The service and duty we offer up to God must be free not servile. Eleventhly, We must acknowledge our selves unable to make a volun∣tary and true offering of our selves, if the grace God do not deliver us from our sins, which we must pray for from our very hearts.

O God, save me in thy Name, and in thy strength judge me.

O God, hear my prayer with thine ears, receive the words of my mouth.

Because strangers have risen up against me, and the strong have sought my soul, and they have not set God before their eyes.

For behold God helped me, and our Lord is the receiver of my soul.

Turn away the evils to mine enemies, and in thy truth destroy them.

I will voluntarily sacrifice to thee, and will confess to thy Name, O Lord, because it is good.

Because thou hast delivered me out of all tri∣bulation: and mine eye hath looked down upon mine enemies.

PSALM 118, or 119.

The Royal Prophet teaches us, in the first part of this 118th Psalm, that mans true felicity consists in living free from sin, and in keeping God's law for his love, and because he so commands us. Secondly, He teacheth us, that to observe the law of God as we ought, we must ask his grace to learn it from our youth. Thirdly, How that knowing it, we must praise his Majesty, and beg his grace to observe it with a true heart, void of fear or confusion. Fourthly, That to ren∣der us worthy of this grace of perseverance, in the obedience of divine law, we ought to meditate continually upon it; it must be the object of our entertainment, and we must have a greater care and pleasure to accomplish it, than world∣ly covetous men have to get and preserve their perishing riches.

BLessed are the immaculate in the way: which walk in the law of our Lord.

Blessed are they, that search his testimonies, that seek after him with all their heart.

For they that work iniquity, have not walk∣ed in his ways.

Thou hast very much commanded thy com∣mandments to be kept.

Would God my ways might be directed to keep thy justifications.

Then shall I not be confounded, when I shall look throughly in all thy command∣ments.

I will confess to the indirection of heart, in that I have learned the judgments of thy justice.

I will keep thy justifications: forsake me not wholly.

Wherein doth a young man correct his way? in keeping thy words.

With my whole heart, I have sought after thee: repel me not from thy command∣ments.

In my heart I have hid thy words: that I may not sin to thee.

Blessed art thou, O Lord: teach me thy ju∣stifications.

In my lips I have pronounced all the judg∣ments of thy mouth.

I am delighted in the way of thy testimonies, as in all riches.

I will be exercised in thy commandments: and I will consider thy ways.

I will meditate in thy justifications: I will not forget thy words.

In this second part of this 118, or 119 Psalm, the Prophet David farther teacheth us the conduct which God is plea∣sed to use to those who, with a faithful heart, intend the obser∣ving his Commandments. 1. God brings to their knowledge, that this life is but as death, that so they may be brought to find out the true life, which consists in knowing and loving him. 2. He shews them, that in this world men are intangled in sin and ignorance, to the end to raise them to a desire to be enlightened by his grace. 3. God inspires them with a consideration, that this life is but a banishment, that looking upon themselves as strangers and exiled persons, surrounded with ambushes, enemies, and miseries, they may thirst after their true country, which is Heaven. 4. God exercises the Faithful by persecutions and other traverses, that so he may bring them to conform and submit to his will. 5. He often permits them to be perplext and disquieted, to humble and make them sensible of their own weakness, and the want they have of God's continual assistance, to the end they make their addresses unto him, placing all their hopes in his mercy,

and not in their own strength. 6. God frees them from sin, and confirms them in vertue, dilates and enlarges their hearts by filling them with his love, that they may with exact diligence and fervent perseverance walk in his paths.

REnder to thy servant, quicken me: and I shall keep thy words.

Reveal mine eyes: and I shall consider the marvellous things of thy law.

I am a sojourner in the land, hide not thy commandments from me.

My soul hath coveted to desire thy justifica∣tions at all time.

Thou hast rebuked the proud: cursed are they that decline from thy commandments.

Take from me reproach and contempt: be∣cause I have sought after thy testimonies.

For princes sate and they spake against me: but thy servant was exercised in thy justifica∣tions.

For both thy testimonies are my meditation, and thy justifications my counsel.

My soul hath cleaved to the pavement: quick∣en me according to thy word.

I have uttered my ways, and thou hast heard me; teach me thy justifications.

Instruct me the way of thy justifications, and I shall be exercised in thy marvellous works.

My soul hath slumbered for tediousness: con∣firm me in thy words.

Remove from me the way of iniquity: and according to thy law have mercy on me.

I have chosen the way of truth: I have not forgotten thy judgments.

I have cleaved to thy testimonies, O Lord: do not confound me.

I ran the way of thy commandments: when thou didst dilate my heart.

CHrist became obedient unto death for us.

Pater noster, &c. Ave Maria, &c. Miserere mei Deus, &c. as before, pag. 6.

At the Third Hour.

Pater noster, &c. Ave Maria, &c.

In this third part of the 118th, or 119th Psalm, the Prophet represents unto us the state of a soul which God hath dila∣ted: And first, he shews us the need we have of an abun∣dant and omnipotent grace to acquit our selves of our obli∣gations. 2. That we must stand vigilantly upon our guard, lest the tempations, arising from covetousness, or other ex∣teriour and sensible objects, trespass upon our modesty, tem∣perance, or chastity. 3. That, with resolution and courage, we ought to repel and overcome the reproaches and persecutions of the wicked.

SEt me a law, O Lord, the way of thy justifications: and I will seek after it al∣ways.

Give me understanding, and I will search thy law: and I will keep it with my whole heart.

Conduct me into the path of thy Command∣ments: because I would it.

Incline my heart into thy testimonies: and not into avarice.

Turn away mine eyes, that they may see not vanity: in thy way quicken me.

Establish thy Word to thy servant, in thy fear.

Take away reproach which I have feared: because thy judgments are pleasant.

Behold I have coveted thy Commandments: in thy equity quicken me.

And let thy mercie come upon me, Lord: thy salvation according to thy Word.

And I shall answer a word to them that up∣braid me: because I have hoped in thy words.

And take not away out of my mouth the word of truth utterly: because I have much hoped in thy judgments.

And I will keep thy law always: for ever, and for ever and ever.

And I walked in largeness: because I have sought after thy Commandments.

And I spake of thy testimonies in the fight of Kings, and was not confounded.

And I meditated in thy commandments which I loved.

And I have lifted up my hands to thy Com∣mandments, which I loved: and I was exer∣cised in thy justifications.

In this fourth part of the 118 or 119 Psalm, the Royal Prophet teaches us to renew our spiritual life; and first, he shews us the chief affliction of the Faithful, being in their not enjoying Al∣mighty God; yet their hopes thereof is their onely joy and sole comfort, in which hope their soul is much elevated towards Hea∣ven, that they descend not to take content in earthly pleasures. 2. The Prophet shews us how to reject temptations that assault us when we see the wicked prosper, and how to behave our selves in persecutions, by considering the punishments threatned to the wicked, and the reward promised to the just. 3. We must raise in our selves a zeal and holy horror against the disorders the wicked commit in this life, and beware lest by a vain compliance we par∣take with them. 4. Being truly sensible of our abode here a∣mongst the wicked, it will be requisite that we truly and really desire to return into Heaven our proper Country. 5. Since to observe Gods Commandments, is the way to get securely thither, we are to walk with great care and particular circumspection. 6. That we may avoid the ambushes and snares which environ us whilst we are in this World, we ought to have continual re∣course to God by prayer and meditation of his Law, by strictly examining our very thoughts, by searching into the very bottom of our hearts, left blinded with self-love we lose our selves. 7. That we apply our selves and converse with good, wise, and knowing persons in a spiritual life; by adhering to our Councils, and imitating their prudence and vertue, and by partaking in their necessities and sufferings. 8. We must beware of too much confidence of our selves, but always acknowledge that, the good conduct of our life is a gift from Gods mercy.

BE mindful of thy word to thy servant, wherein thou hast given me hope.

This hath comforted me in my humiliation, because thy word hath quickned me.

The proud did unjustly exceedingly, but I declined not from thy Law.

I have been mindful of thy judgments from everlasting, O Lord: and was comforted.

Fainting possessed me, because of sinners for∣saking thy Law.

Thy justifications were song by me, in the place of thy peregrination.

I have been mindful in the night of thy name, O Lord, and have kept thy Law.

This was done to me, because I sought after thy justifications.

My portion, O Lord, I say to keep thy Law.

I besought thy face, with all my heart: have mercy on me, according to thy word.

I thought upon my ways, and converted my feet unto thy testimonies.

I am prepared, and am not troubled: to keep thy Commandments.

The cords of sinners have wrapped me round about: and I have not forgotten thy Law.

At midnight I rose to confess to thee, for the judgments of thy justification.

I am partaker of all that fear thee: and that keep thy Commandments.

The Earth, O Lord, is full of thy mercy: teach me thy justifications.

In this fifth part of the 118th or 119th Psalm, the Faithful who have received the Word of God with a firm faith, are taught their obligation to beg of God the gift of knowledge and under∣standing to apprehend and tast heavenly things, with submission to divine truths, that understanding which gives them a gust and sense of things belonging to God: first, to the end they may be able with gladness to bear the afflictions of this World, acknowledging they avail to amend our lives. Secondly, That they may prefer heavenly benefits which God hath promised in his Law, before the fading goods of this life. Thirdly, That they may acknowledge that man was made to be just, to preserve peace and unity in a holy conversation, which they ought to have

with one another, to love God above all Creatures, to serve him ardently through the whole course of this life, humbly adoring the justice of his judgments. Fourthly, That finding more con∣sent in Gods service than in any worldly pleasures, they may in some manner comprehend the consolation and happiness they shall find hereafter by the comfort he offords his servants in their present afflictions. Then the Royal Prophet teaching the Faith∣ful that the wicked apprehend not these truths, their hearts be∣ing besotted in wickedness, which draws upon them their dam∣nation, he exhorts them to beseech God to purifie their hearts, and elevate them above the things of this World, and to dispose them to take consent onely in his honour and service, and to place their onely joy, desires, pretentions, and repose in him.

THou hast done bounty with thy servant, O Lord, according to thy Word.

Teach me goodness, and discipline, and know∣ledge: because I have believed thy Command∣ments.

Before I was humbled I offended: therefore I have kept thy Word.

Thou art good; and in thy goodness teach me thy justifications.

The iniquity of the proud is multiplied upon me: but I in all my heart will search thy Com∣mandments.

Their heart is curded together as milk: but I have meditated thy Law.

It is good for me that thou hast humbled me: that I may learn thy justifications.

The Law of thy mouth is good unto me, a∣bove thousands of gold and silver.

Thy hands have made me, and formed me: give me understanding, and I will learn thy Commandments.

They that fear thee shall see me, and shall rejoyce: because I have much hoped in thy words.

I know, O Lord, that thy judgments are e∣quity: and in thy truth thou hast humbled me.

Let thy mercy be done to comfort me, ac∣cording to thy word unto thy servant.

Let thy commiserations come to me, and I shall live: because thy Law is my meditation.

Let the proud be confounded, because they have done unjustly toward me: but I will be exercised in thy Commandments.

Let them be converted to me that fear thee: and that know thy testimonies.

Let my heart be made immaculate in thy justifications, that I be not confounded.

The Church having taught us how necessary Gods grace is for us to accomplish his Commandments, that we may enjoy eter∣nal bliss, tells us farther, that his grace is not given to men, but by the merits of Jesus Christ, and that to the same end he be∣came man, and suffered death for us.

V. Christ became obedient unto death for us.

Pater noster, &c. Miserere mei Deus, &c. as before, pag 6.

THE PRAYER.

Respice quaesumus, &c. as before, pag 130.

At the Sixth Hour.

Pater noster, &c. Ave Maria, &c.

PSALM 118, or 119.

The Prophet David in the sixth part of this Psalm, tells us, how unalterable the just are in obeying the Law of God in the midst of persecutions, considering the duty all creatures owe to God. No brute beast will in the least resist his Creator's com∣mands; how much the more then are men obliged to obey him, who are made after his own image, and called to enjoy eternal bliss with him? Secondly, in considering how contemptible the goods of this life are, and how inestimable those promised by Gods Law. All perfections which these earthly goods have, are finite and transitory, and onely those which God promises his ser∣vants, are infinite and eternal, which alone can render us truly happy.

MY Soul hath fainted for thy salvation: I have much hoped in thy Word.

My eyes have failed for thy word, saying, When wilt thou comfort me?

Because I am made as a bottle in the hoar frost: I have not forgotten thy justifications.

How many are the days of thy servant? when wilt thou do judgment on them that per∣secute me?

The unjust have told me fables: but not as thy Law.

All thy Commandments are truth: they have unjustly persecuted me, help me.

They have well near made an end of me in the Earth: but I have not forsaken thy Com∣mandments.

According to thy mercy quicken me, and I shall keep the testimonies of thy mouth.

For ever, Lord, thy Word is permanent in Heaven.

Thy truth in generation and generation: thou hast founded the Earth, and it is perma∣nent.

By thy ordinance the day continueth: be∣cause all things serve thee.

But that thy Law is my meditation: I had then perhaps perished in my humiliation.

I will not forget thy justifications for ever: because in them thou hast quickned me.

I am thine, save me: because I have sought out thy justifications.

Sinners have expected me to destroy me: I understood thy testimonies.

Of all consummation I have seen the end: thy Commandment is exceeding large.

In the seventh part of this 118 or 119 Psalm, the Kingly Pro∣phet instructs us, that to obtain divine knowledge and wisdom, we must earnestly demand it of God, and we must restifie an ar∣dent love to him, and endeavour to keep his Commandments. Secondly, He teaches us that this divine wisdom renders us more knowing than our Masters, when we love him more than they; for our Masters are his Disciples as well as we. It is a Master which not onely makes us know good, but gives us also the will and power to do it. Consequently, the Prophet tells us the ef∣fect of this divine wisdom. It makes us flie and hate sin, and to delight in the Law of God. By it we put on a firm resolution to keep the Commandments; by it we order our lives well, and

all things relating to our soul: and disposing our heart to be up∣right and sincere, we do all things according to Justice and Equi∣ty. It fortifies us against temptations and persecutions, making us prefer the expected rewards for our good works, before the vain pleasures and goods of this World.

HOw have I loved thy law, O Lord! all the day it is my meditation.

Above my enemies thou hast made me wise by thy Commandment: because it is to me for ever.

Above all that taught me have I understood: because thy testimonies are my meditation.

Above Ancients have I understood: because I have sought thy Commandments.

I have stayed my feet from all evil way: that I may keep thy words.

I have not declined from thy judgments, be∣cause thou hast set me a law.

How sweet are thy words to my jaws, more than honey to my mouth!

By thy Commandments I have understood: therefore have I hated all the way of iniquitie.

Thy Word is a lamp to my feet, and a light to my paths.

I swear, and I have determined to keep the judgments of thy justice.

I am humbled exceedingly, O Lord: quic∣ken me according to thy Word.

The voluntaries of my mouth make accep∣table, O Lord: and teach me thy judge∣ments.

My soul is in my hands always: and I have not forgotten thy law.

Sinners laid a snare for me: and I have not erred from thy commandments.

For inheritance I have purchased thy testi∣monies for ever: because they are the joy of my heart.

I have inclined my heart to do thy justifica∣tions for reward.

In the Eighth Part of this Psalm the kingly Prophet teaches us, that, to the end a faithful soul may be made ca∣pable of divine wisdom, she must divest her self of the ma∣xims of humane prudence, and that, to preserve it, she must be solicitous to avoid sin, not so much in detestation of sin, as for the content and pleasure she ought to take in just actions. She must always endeavour to have a holy fear of losing that grace, which has given her sentiments of joy in avoid∣ing sin, and by which, as yet, she hath a fear to be forsa∣ken of God, though he inflict not punishments upon her. In fine, she ought to have a great zeal for the service and glory of God.

I Have hated the unjust: and I have loved thy law.

Thou art my helper and protector: and upon thy word I have much hoped.

Depart from me ye malignant: and I will search the Commandments of my God.

Receive me according to thy word, and I shall live: and confound me not of my expecta∣tion.

Help me, and I shall be saved: and I will always meditate in thy justifications.

Thou hast despised all that revolt from thy judgments: because their cogitation is unjust.

All the sinners of the earth I have reputed prevaricaterers: therefore have I loved thy te∣stimonies.

Pierce my flesh with thy fear: for I am a∣fraid of thy judgments.

I have done judgment and justice: deliver me not to them that calumniate me.

Receive thy servant unto good: let not the proud calumniate me.

Mine eyes have failed after salvation: and for the word of thy justice.

Do with thy servant according to thy mer∣cy: and teach me thy justifications.

I am thy servant: give me understanding, that I may know thy testimonies.

It is time to do, O Lord: they have dissipa∣ted thy law.

Therefore have I loved thy Commandments: above Gold and Topazius.

Therefore was I directed to all thy Com∣mandments: all wicked way have I hated.

The Church tells us, that this Divine Wisdom, whereof the Royal Prophet speaks, is not given to men by the merits of Christs Passion; as no man can be saved, but by faith in Jesus Christ.

V. Christ was made obedient for us even unto death.

Pater noster, &c. Ave Maria, &c. Miserere mei Deus, &c. as before, pag. 6.

The PRAYER.

Respice quaesumus, &c. as before, pag. 130.

At the Ninth Hour.

Pater noster, &c. Ave Maria, &c.

PSALM 118, or 119.

In the Ninth Part of this 118th or 119th Psalm, the Holy Prophet teaches us, by his example, to honour the Law of God with profound Humility, telling us, that if we love it, 'tis God's gift. He exhorts us, to beseech his Majesty, not to leave his gifts imperfect; but that, illuminating our Spirit, we may truly understand his Law, and observe his Instru∣ctions and Commands. Secondly, He bids us consider, that God would not, that his Holy Law should be written and de∣livered to us in vain; but to be as a sure Guide to our A∣ctions: Therefore we beg, that our Consciences reproach not our Deeds, for being uncomfortable to our knowledge. Thirdly, He shews us, how deplorable their condition is, who follow other Rules, and lead their Lives by other Ma∣ximes than what the Law of God prescribes. Fourthly, The Prophet tells us, with what purity we ought to me∣ditate upon the Holy Scriptures, which contain the Law of God, forbearing, either in Thought or Word, all sort of Error, or Lying, that so we may neither deceive, nor be de∣ceived. Fifthly, He minds us of our Frailty and Misery; which yet must not discourage us, since God Almighties Grace gives us strength and power to perform his Command∣ments.

THy testimonies are marvellous: there∣fore hath my soul searched them.

The declaration of thy words doth illumi∣nate: and giveth understanding to little ones.

I opened my mouth and drew breath: be∣cause I desired thy Commandments.

Look upon, and have mercy on me, ac∣cording to the judgment of them that love thy Name.

Direct my steps according to thy Word: and let not any injustice have domination over me.

Redeem me from the calumnies of men: that I may keep thy Commandments.

Illuminate thy face upon thy servant: and teach me thy justifications.

Mine eyes have gushed forth issues of wa∣ters: because they have not kept thy law.

Thou art just, O Lord: and thy judgment is right.

Thou hast commanded justice thy testimo∣nies: and thy verity exceedingly.

My zeal hath made me to pine away: be∣cause my enemies have forgotten thy words.

Thy word is fired exceedingly: and thy ser∣vant hath loved it.

I am a young man, and contemned: I have not forgotten thy justifications.

Thy justice is justice for ever: and thy law is verity.

Tribulation and distress have found me: thy Commandments are my meditation.

The Royal Prophet, in the Tenth Part of this Psalm, ad∣viseth us, first, continually to advance in fervour and piety; and how, by his example, we must thirst after justice. Se∣condly, That we must overcome all obstacles, that may im∣pede our progress. Thirdly, That we must consider, that as in the beginning of a spiritual course of life, we are to enter

upon it by the spirit of God, so in the progress, that we espe∣cially beware, lest there slide into our hearts any secret motions, that may hinder our advancement in piety. And, as we are to begin courageously, so to go on with more vigour; not regarding what the Flesh can, but what the Spirit will do, according to what the Word of God ordains, putting all our confidence in his divine assistance. Fourthly, That the dislike, which we ought to have of sin∣ners, with drawing themselves from God, and consequently from their Salvation, in not obeying his Commandments, should move us to walk with more vigilance and fervour towards perfection: Since not to go forward is to go back∣wardly. Fifthly, Since God's decrees are true, from the Begin∣ning to all Eternity, so, if we conform to his will, and observe the order of his decrees, we shall not fail to make daily advancement in present, and for the time to come, where the light of our knowledge shall find a new encrease.

I Have cried in my whole heart, hear me, O Lord: I will seek after thy justifica∣tions.

I have cried to thee, save me: that I may keep thy Commandments.

I have prevented in maturity, and have cri∣ed: because I hoped much in thy words.

Mine eyes have prevented early unto thee: that I might meditate thy words.

Hear my voice, according to thy mercy, O Lord: and according to thy judgment quicken me.

They that persecute me, have approached to iniquity: but from thy law they are made far off.

Thou art nigh, O Lord: and all thy ways are truth.

From the beginning I knew of thy testi∣monies:

that thou hast founded them for ever.

See my humiliation, and deliver me: be∣cause I have not forgotten thy law.

Judge my judgment, and redeem me: for thy word quicken thou me.

Salvation is far from sinners: because they have not sought after thy justifications.

Thy mercies are many, O Lord: according to thy judgment quicken me.

There are many that persecute me, and af∣flict me: I have not declined from thy testi∣monies.

I saw the prevaricators, and pined away: because they kept not thy words.

See that I have loved thy Commandments: O Lord: in thy mercy quicken me.

The beginning of thy words is truth: all the judgments of thy justice are for ever.

In the last part of this Psalm, the Royal Prophet tells us their Duties, who endeavour to advance in piety. First, The spirit of the fear of our Lord ought so much to possess them, that all other fear must find no place in their hearts. Secondly, God's holy words ought to be their chief de∣light; as the hatred of sin must be their chief aversion. Thirdly, They must frequent Prayer with much solicitude, especially at hours appointed by the Church. Fourthly, Their souls must be so tranquil, as not to be discomposed with any traverses of this world. Fifthly, We ought to groan after their salvation. Sixthly, They must consider God is present in all their actions. Seventhly, They must have a hearty sorrow for their past sins; and give God thanks, that he hath freed them from them. They ought likewise to consider, that God sought them, when as yet they sought not him; and that he sought them, to the end they might

seek him in the way of his Commandments. They must vi∣gilantly regard all their faults and deeds; considering, that they are as sheep gone astray, if God of his goodness had not sought them himself, and relieved them from all the dan∣gers they were in, placing them in the security they desire. They must place their hopes in him, whatever hazards be∣fal them, reposing themselves in the faithfulness of his pro∣mises, and the abundance of his mercy; and that in this con∣fidence they behold him as their Chief Director and Eternal Pastor.

PRinces have persecuted me without cause: and my heart hath been afraid of thy words.

I will rejoyce at thy words: as he that find∣eth many spoils.

I have hated iniquity, and abhorred it: but thy law I have loved.

Seven times in the day I have said praise to thee: for the judgments of thy justice.

There is much peace to them that love thy law: and there is no scandal to them.

I expected thy salvation, O Lord: and have loved thy Commandments.

My soul hath kept thy testimonies: and hath loved them exceedingly.

I have kept thy Commandments and thy Testimonies: because all thy ways are in thy sight.

Let my petition approach in thy sight, O Lord: according to thy word give me under∣standing.

Let my request enter in thy sight: accord∣ing to thy word deliver me.

My lips shall utter an hymn, when thou shalt teach me thy justifications.

My tongue shall pronounce thy word: be∣cause all thy Commandments are equity.

Let thy hand be to save me: because I have chosen thy Commandments.

I have coveted thy salvation, O Lord: and thy law is my meditation.

My soul shall live, and shall praise thee: and thy judgments shall help me.

I have strayed, as a sheep that is lost: seek thy servant, because I have not forgotten thy Commandments.

The Church teacheth us, that it is by Jesus Christ God sought us, even then, when as yet we sought him not, in following Jesus Christ his Son, whom he hath established a Mediatour be∣tween himself and us, we must therefore run, in such manner, as that we may attain to him; we must observe the end of our progress and course, where he hath fixed his, which is to be obe∣dient even unto death.

V. Christ become obedient for us, even unto death.

Pater noster, &c. Ave Maria, &c. Miserere mei Deus, &c. as before, p. 6.

THE PRAYER.

Respice quaesumus, &c. as before, pag. 130.

The General Absolution.

Upon Holy Thursday, in the Morning, according to the good and laudable custom of France, the General Absolution is given in the great Hall at the King's Court, where his most Christian Majesty, with many Princes, and his whole Court, are present. First begins a Sermon; the Bishop, in his Robes, accompanied with his Clergy, gives the Absolution, and all upon their knees sing the Miserere mei Deus, with the Verses and Prayers following. This Ceremony is a sign of the Sacramental Absolution, which heretofore was given to those sinners who had done Penance in the Lent. And this day is also called Ab∣solution Thursday, because Penitents are then absolved, and ad∣mitted to participate of the Eucharist, it being that day on which Jesus Christ instituted it: and thereby the Church shews us, that at present she inflicts not so severe Penances now as formerly, yet she teaches them to do fruits worthy of Penance, that they may be admitted to participate of this Holy Sacrament, on this day, whereon Christ our Saviour began, by his Passion, the Work of our Redemption to God his Father.

LOrd, have mercy on us.

Christ, have mercy on us.

Lord, have mercy on us.

Pater noster, &c.

And lead us not into temptation.

But deliver us from evil. Amen.

V. O Lord, deal not with us according to our sins.

R. Nor yet reward us according to our ini∣quities.

V. O Lord, remember not our past offences.

R. But let thy mercies soon prevent us.

V. Turn thy face towards us, though a little.

R. And graciously hear thy servants.

V. O Lord, save thy servants, and thy hand∣maids.

R. Trusting in thee, O my God.

V. Be unto them, O Lord, a Tower of strength.

R. Against the assaults of the enemy.

V. Send them, O Lord, thy help from thy holy place.

R. And out of Sion protect them.

V. O Lord, hear my Prayer.

R. And let my cry come unto thee.

V. Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

HEar, O Lord, our Supplications, and gra∣ciously regard me, who in the first place have need of thy mercy: and as thou hast been pleased to chuse me by thy grace, not for my merit, to be thy Minister in this action; Grant, that I may faithfully acquit my self of the Charge comitted to me, and co-operate, by our ministring, the effect of thy bounty: Through our Lord Jesus Christ thy Son, who liveth and reigneth with God the Father, in the unity of the Holy Ghost, one God for ever. Amen.

Let us Pray.

WE beseech thee, O Lord, grant thy ser∣vants grace, to do fruits worthy of penance, that, having obtained pardon for their sins, they may be resetled pure and clean in thy Church, from the integrity of which they have gone astray: Through our Lord Jesus Christ, &c. Amen.

Let us Pray.

O Lord, I beseech thy Majesty, that, out of thy bounty, thou wilt be pleased to give thy pardon to these thy servants, confessing their sins and offences, and to loosen the bonds of their past crimes; who didst carry upon thy shoulders the strayed sheep back to thy fold, and hast graciously heard the prayers of the publican, look down also favourably upon these penitents, and incline unto their petitions, that, by their perseverance in confessing and tears, they may obtain what they desire, and being readmitted to a participation of thy holy Altar, they may have fresh hopes of Eternal Glory: Who livest and reignest, &c.

Let us Pray.

O God, who of thy goodness hast created, and of thy mercy repaired mankind, and

by the blood of thine onely Son hast redeemed man, deprived of eternal life, through the ma∣lice of the Devil; Grant a new life to these pe∣nitents, thy servants, whose death thou desirest not: And as thou forsakest not even those who go astray, receive those who return to repen∣tance. O Lord, mercifully regard the tears and sighs of thy servants; heal their wounds, stretch forth thy helping hand to them cast down be∣fore thee; to the end thy Church may not lose any part of its body; lest thy flock be lessened, lest the enemy insult over the loss of thy family; lest those who have been regene∣rated by the wholsome water of baptism, fall into a second death. We therefore, O Lord, offer up unto thee our most humble Prayers; we shed the tears of our hearts before thee, in testimony of our regret. Pardon those that confess unto thee, to the end, that through thy mercy they may escape condemnation at the last judgment. Let them be ignorant of that which terrifies in darkness of torments in flames; and grant, that, returning from their errours, to the path of justice, they may not hereafter receive new wounds, but that they may re∣main entire and perpetual, in that which thy Grace has conferred, and thy Mercy restored. By the same our Lord Jesus Christ, &c. Amen.

The Bishop then takes the Crosier, and, stretching his right hand over the People, says,

Let us Pray.

OUr Lord Jesus Christ, who, by giving up himself, and shedding his immaculate blood, did vouchsafe to take away the sins of the whole world, and who said to his Disciples, and, in them, to their successours, (among whom thou art pleased to make me one, though unworthy) Whatsoever you shall bind on Earth, shall be bound in Heaven, and whatso∣ever you loose on Earth, shall be loosed in Hea∣ven; may he vouchsafe, through this my Mini∣stry, by the intercession of the blessed Virgin Mary, his Mother, of St. Michael the Arch∣angel, of the Apostle St. Peter, to whom the power of binding and loosing was given, and of all Saints, by vertue of his sacred blood, shed for the remission of sins, to grant you absolution of all your offences, negligently committed, in thought, word, or deed; and that, after you are quit from the bonds of sin, he will please to restore you to the Kingdom of Heaven. Who, with God the Father and the Holy Ghost, liveth and reigneth for ever and ever. Amen.

ALmighty God, grant unto you absolution and remission of all your sins, space of true penance and amendment of life. Amen.

Then the Bishop gives his solemn Benediction, saying,

V. Blessed be the Name of our Lord.

R. Now and for evermore.

V. Our help is in the Name of our Lord.

R. Who made Heaven and Earth.

Almighty God, Father, Son, and Holy Ghost, bless you all. Amen.

After the solemn Benediction is given, the Deacon, in his Dalmatique, kneeling down to the Bishop, asks his Blessing for the reading of the Gospel; and, having received it, sings the Gospel out of that day's Mass, Ante diem festum, &c.

The Bishop, setting aside his Mitre, stands upright, holding the Crosier in both his hands, till the end of the Gospel, to teach us to listen with respect to God's Holy Word, and testifie our Faith of the Resurrection.

After the Deacon hath read the Gospel, he presents the Book to the Bishop, to kiss; to testifie the Union and Charity, which all Christians ought to have in the observation of the Word of God, to obtain pardon for their sins, and reconcile themselves to God.

The King washes the feet of thirteen poor people, and attends on them at the Table, in great ceremony, in imitation of Christ's Humility; who washed his Apostles feet, who were thirteen, comprehending St. Paul.

At Paris the Archbishop gives the same general Absolution on Wednesday-afternoon, at our Lady's Church, and on Thurs∣day-morning at the Church-yard of the Holy Innocents.

For the Washing of the Feet.

The Church, imitating the Example and Command, which our blessed Saviour gave us, celebrates this day the Ceremo∣ny of Washing Feet; and teacheth us, that he thereby hath recommended Humility and Charity among us, and to be careful, that we cleanse our selves from the least sins; figu∣red unto us by the filth that sticks to our feet. 'Tis that which the Church presents unto us by Antiphons, by the Verses of the Psalms, and by the Prayers sung in this Cere∣mony; blessing God for the Graces bestowed on us, through our Lord Jesus Christ: where we must observe, that he calls it a New Command; wherein he obliged us, to love one another; for that the Old Command, given unto Moses, and engraven upon the Tables of the Law, was to love ones Neigh∣bour as ones self: but Jesus Christ had made it a New Com∣mand, by the extent he gave it; requiring us, to love our Neighbour more than our selves, even as to this temporal life; that is to say, as Christ gave his life for us: so we ought to offer up ours for our Neighbour, upon certain occasions, as if his salvation were in danger, we ought to expose our life to pre∣ferve him.

The practice of this Day's Ceremony is very ancient; for St. Augustin, in his Epistle, and the Seventeenth Council of To∣ledo, held in the Seventh Age, in the Third Canon, and St. Eli∣gius, Bishop of Noyon, in the same Age, in his Fourth and Eighth Homily of our Lord's Supper, makes mention of it.

The Prelate, or Superior, in his Albe, Amice, Stole and Coap of a Violet colour, with his Deacon and Subdeacon, goes to the place prepared to wash the Feet; the Deacon, hold∣ing the Book of the Gospel between his Arms, kneels to the Prelate, or Superior, and asks his Blessing to read the Gospel, saying, Sir, Vouchsafe to Bless me; and, having received his Be∣nediction, puts the Book into the Subdeacons hands, to testifie, he declares nothing to the People, but what he was ordered to do by the Prelate.

The Acolyts hold the Candles, to signifie the joy which the people ought to have, in that they are enlightened with the

Gift of Faith. Before the Deacon begins to read the Gospel, he begs God's Grace for the Assembly, to hear his Word wor∣thily, saying,

Our Lord be with you.

He Incenseth the Book, to signifie, that we adore Jesus Christ, who redeemed us and freed us from our sins by faith in the Gospel; acknowledging him to be God, and the second Person of the Holy Trinity. And then he reads the Gospel, Ante diem Festum, as before.

The Gospel being ended, the Subdeacon presents the Book to the Prelate, or Superior, to kiss; who thereby testifies the Unity and Charity which the Faithful ought to have in the observance of God's Word, to the end to obtain pardon for their sins.

The Deacon incenseth after the usual manner. Then the Pre∣late or Superior, laying aside his Coap, the Deacon and Sub∣deacon, putting a Towel about him, washeth the feet of those chosen for this Ceremony, dries, and kisses them, whilest they sing.

I Give you a New Commandment, that you love one another, as I loved you, saith our Lord.

PSALM 118.

BLessed are the immaculate in the way: which walk in the law of our Lord.

The Antiphon, Mandatum novum, &c. and the other Anti∣phons out of the Psalms are repeated, and onely the first Verse of each Psalm is said.

Ant. After our Lord was risen from Supper, he put Water into a Bason: and began to wash his Disciples feet, to whom he left this example.

Psalm 47. Great is our Lord, and to be prai∣sed exceedingly: in the city of our God, in his holy mount.

Ant. After our Lord Jesus had supt with his Disciples, he washed their feet, and said unto them, Do you see what I, your Lord and Master, have done unto you? I have given you an example, that you also may do the like.

Psalm 84. O Lord, thou hast blest thy land: thou hast turned away the captivity of Ja∣cob.

Ant. Wilt thou, O Lord, wash my feet? Jesus answered and said unto him, If I wash not thy feet, thou shalt have no part with me.

V. Jesus came unto Simon Peter, and Peter said to him,

Here the Antiphon is repeated.

Wilt thou, O Lord, wash my feet? Jesus an∣swered and said unto him, If I wash not thy feet, thou shalt have no part with me.

V. What I do, thou knowest not now; but shalt know hereafter.

Then is repeated this Antiphon the third time.

O Lord, dost thou wash my feet? Jesus an∣swered and said unto him, If I wash not thy feet, thou shalt have no part with me.

V. If I, your Lord and Master, have washt your feet: how much more ought you to wash one anothers feet.

Psalm 116. All nations hear these things: and all people understand them.

Ant. All men shall know you to be my disciples, in that you love one another.

V. Said Jesus to his disciples.

Ant. Let faith, hope and charity abide in you; these three: but the greatest of them is charity.

V. But now remain faith, hope and charity; these three: but the greatest of them is cha∣rity.

Ant. Blessed be the Holy Trinity, and Undi∣vided Unity, we will confess unto him: be∣cause he hath dealt with us according to his mercy.

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

Psalm. 83. How beloved are thy tabernacles, O Lord of Hosts! my soul coveteth and faint∣eth unto the courts of our Lord.

Ant. Where charity and love is, there is God.

V. The love of Jesus Christ hath united us.

V. Let us rejoyce, and praise him.

V. Let us fear and love the living God.

V. And love one another with a sincere heart.

Then the Antiphon is repeated.

Where charity and love is, there is God.

V. When therefore we are assembled,

V. Let us beware, we are not divided in mind.

V. Let all quarrels and contentions cease.

V. And let Christ be among us.

Then the Antiphon is repeated the third time.

Where charity and love is, there is God.

V. Grant that we may see with the blessed,

V. Thy face in glory, O Christ our Lord.

V. There to enjoy a happy and immense joy.

V. For ever and ever. Amen.

Then the Superior, or he that washes the feet of others, washeth his hands, wipes them, and, putting on his Coap, he stands upright, with his head bare, says, Pater noster, &c.

V. And lead us not into temptation.

R. But deliver us from evil.

V. Thou hast enjoyned, O Lord,

R. That thy Laws be exactly observed.

V. Thou hast washed thy Disciples feet.

R. Despise not the work of thy hands.

V. O Lord, hear my Prayer.

R. And let my cry come unto thee.

V. Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

GRant, O Lord, we beseech thee, that we may worthily discharge this our duty; and since thou vouchsafest to wash thy Dis∣ciples feet, despise not the work of thy hands, which thou hast commanded us to retain and imitate, that as we here cleanse all filth from our Bodies, so thou wilt be pleased to free our Souls from all sins. Which we beseech thee to grant us; who livest and reignest God, for ever and ever. Amen.

THE MASS FOR THURSDAY IN Holy Week.

The station in the Church of St. John of Lateran.

This day, in Rome, the station is in this Church, because the Pope did formerly bless the Holy Oyls there upon this day.

The INTROIT.

The Church representing to us in this Mass, how our Sa∣viour instituted the Holy Sacrament of the Eucharist, it being the Eve of his Passion, as a perpetual Monument, and to ap∣ply the fruit of it unto us, she teacheth us, by the example and words of Saint Paul, that we ought to look upon the Cross of Christ as our onely glory; for it is by its vertue, that we are freed from the tyranny of the Devil, that we are raised from death; It is by it, that Jesus Christ grants from corporal death of sin, as we must be raised to the life of grace in this world, as he will hereafter; he will, when he plea∣ses, give us the Life of Glory in Everlasting Bliss.

'Tis true, that to glory in the Cross of Christ, we must suf∣fer much; But what will that glory be, which God hath prepared for the patience of the just! what will their hap∣piness be, when, for their vertues in this exile, he shall give them crowns in heaven! for short and temporary pains, im∣mortal and incomprehensible rewards? The consummation of their felicity will be at the day of judgment, when Jesus Christ, after he hath raised them again, shall inanimate them with his happy life and spirit, as all the members of one body are filled and enlivened by one soul.

BUt we ought to glory in the Cross of our Lord Jesus Christ, in whom is our Salvation, Life, and Resurrection, and by whom we are redeemed and saved.

PSALM LXVI.

As the Sacrifice of the Cross is an effect of God's Mercy, so his Grace, whereby we are enlightened to acknowledge this in∣estimable benefit, and whereby we are made worthy to reap the fruit of it, is an effect of his Bounty and Mercy, which we ought to beg of him.

GOd have mercy upon us, and bless us: illu∣minate his countenance upon us, and have mercy upon us.

But we ought to glory, &c.

KYRIE ELEISON.

LOrd, have mercy on us.

Lord, have mercy on us.

Lord, have mercy on us.

All the rest as before, pag. 30••

As the Holy Sacrament of the Eucharist is a Consequent and Mystery of the Incarnation of the Son of God on this day, whereon our Saviour instituted this most venerable Sacrament, the Church commands that Hymn to be sung which the Angels did sing at his Birth.

GLory be to God in the Highest, and on Earth peace to men of good will: We praise thee; we bless thee; we adore thee; we glorifie thee; we give thanks to thee for thy great glory. O Lord God, Heavenly King; God, the Father Almighty; O Lord, the one∣ly begotten Son, Jesus Christ; O Lord God, Lamb of God; Son of the Father, who takest away the Sins of the World, have mercy on us: Thou that takest away the Sins of the World, receive our Prayers; Thou that sittest at the right hand of the Father, have mercy on us: For thou onely art Holy; Thou onely art the Lord; Thou onely, O Jesus Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

The Bells are rung during the Gloria in excelsis, but are not rung again, till Holy Saturday; to teach us, that the preaching of the Gospel, and the voice of those, who ought to excite others to follow Christ, were silent, during this Passion-time.

The COLLECT

The people considering on the one side, that Judas, having received so many Testimonies of Favour from Jesus Christ after he had been admitted to his Table, was yet so blind with covetousness, that he betrayed his Master and God into the hands of the Jews, who put him to death upon the Cross, and, transported with despair, fell headlong into Hell. On

the other side, the good thief, made sensible by his pains, repented himself of his sins, and acknowledged our dying Sa∣viour's divinity, and putting his whole hopes and confidence in him, deserved to receive the fruit of his Death and Resurre∣ction.

They beseech God, that they may nor approach his Table, as Judas did, but may obtain the same Grace with the penitent thief, that so they may reap the advantage of the Death and Re∣surrection of our Saviour.

O God, who hast punished the sin of Judas, and rewarded the confession of the re∣penting thief, grant unto us the effect of thy mercy, to the end, that as our Lord Jesus Christ hath dispensed to each of them at his Passion, according to their merit, so, having destroyed the old man in us, he will grant us grace, to have part with him in his glorious Resurre∣ction: Who liveth and reigneth one God, world without end.

This Prayer is only said.

The Lesson out of the first Epistle of the Apostle St. Paul to the Corinthians, Chap. 11.

1. The Apostle blames them for their disorder in their Feasts, called Agapae, as we have explicated before. 2. He treats of the institution of the Eucharist; and teacheth us, that Christ did institute this Sacrament, to renew in us the memory of his incomparable love, restified by his dying for us. 3. He shewed how we ought to prepare our selves worthi∣ly to receive this Adorable Sacrament, by a strict examen of our consciences, that, treating our selves with rigour and severity, we may avoid it from God.

BRethren, when you come therefore toge∣ther in one, it is not now to eat our

Lord's Supper. For every one taketh his own Supper before to eat. And one certes is an hungred, and another is drunk. Why have you not houses to eat and drink in? or con∣temn ye the Church of God, and confound them that have not? What shall I say to you? Praise I you in this? I do not praise you. For I received of the Lord that which also I have delivered unto you, that our Lord Jesus, in the night he was betrayed, took bread, and, giving thanks, brake, and said, Take ye, and eat, this is my body which shall be delivered for you: This do ye for the commemoration of me. In like manner the chalice also, after he had sup∣ped, saying, This chalice is the New Testa∣ment in my blood: This do ye as often as ye shall drink, for the commemoration of me. For as often as ye shall eat this bread, and drink this chalice, you shall shew the death of our Lord until he come. Therefore whosoever shall eat this bread, or drink this chalice of our Lord unworthily, he shall be guilty of the body and blood of our Lord. But let a man prove himself; and so let him eat of that bread, and drink of the chalice; For he that eateth and drinketh unworthily, eateth and drinketh judg∣ment to himself, not discerning the body of our Lord: Therefore are there among you many weak and feeble, and many sleep. But if we did judge our selves, we should not be judged. But whiles we are judged of our

Lord, we are chastised; that with this world we be not damned.

The GRADUAL, taken out of the Epistle of St. Paul to the Philippians, Chap. 2.

The Church hereby teacheth us, that as Christ entred into glory by his suffering, to which he voluntarily, for the love of us, exposed himself; so, by incorporating himself in us, by this Sacrament, which he left us on the Eve of his death, to preserve the memory of it, he would also, that we partake in his Sufferings, that so we may at length have share in his glorious Resurrection.

CHrist was made for us obedient unto death, even the death of the cross.

V. For which thing God also hath exalted him, and given him a name, which is above all names.

MUNDA COR MEUM, &c. as before, pag. 14.

The sequence of the Holy Gospel according to St. John, Chap. 13.

The Church represents unto us, how our Saviour, before he instituted the Sacrament of the Eucharist, washt his A∣postles feet; first, to give us an example of Humility and Charity, which we ought to shew to one another; secondly, to instruct us, that to receive the Body and Blood of Christ worthily, we must not onely be free and pure from sin, but cleansed from the least sins; which are figured by the filth upon our feet.

ANd before the festival-day of Pasche, Jesus knowing that his hour was come, that he

should pass out of this world to his Father: whereas he had loved his that were in the world, unto the end he loved them. And when supper was done, whereas the devil now had put into the heart of Judas Iscariot, the son of Si∣mon to betray him, knowing that his Father gave him all things into his hands, and that he came from God, and goeth to God, he riseth from supper, and layeth aside his garments, and, having taken a towel, girded himself. After that, he put water into a bason, and began to wash the feet of the disciples, and to wipe them with the towel, wherewith he was girded. He cometh therefore to Simon Peter. And Peter faith to him, Lord, dost thou wash my feet? Jesus answered, and said to him, That which I do, thou knowest not now, hereafter thou shalt know. Peter saith to him, Thou shalt not wash my feet for ever. Jesus answered him, If I wash thee not, thou shalt not have part with me. Si∣mon Peter saith to him, Lord, not onely my feet, but also hands and head. Jesus saith to him, He that is washed, needeth not but to wash his feet, but is clean wholly: And you are clean, but not all. For he knew who he was that would betray him, therefore he said, You are not clean all. Therefore, after he had washed their feet, and taken his garments, being set down again, he said to them, Know you what I have done to you? You call me Master, and Lord; and you say well, for I am so; if then I

have washed your feet: Lord and Master, you also ought to wash one anothers feet. For I have given you an example, that as I have done to you, so you do also. Laus tibi Christe.

CREDO, as before, pag. 54, 55.

The OFFERTORY, taken out of the 117th Psalm.

Wherein the Church minds us of the excess of God's bounty, and the marvellous effect of his omnipotence, in that it was his will, that his Son should become man, die for us, and give himself for our food, whereby to unite and incorporate himself with us. And though, in justice, he might have obli∣ged us to have suffered the same torments as he did, (since he had not undergone them, had not we deserved them) yet he lays not any obligation upon us thereunto; but is pleased to bestow eternal life, through the merit of his suf∣ferings, upon those who tast not the bitterness, provided they do works of Penance, exercise Charity, and keep his Command∣ments.

THe right hand of the Lord hath done va∣liantly; the right hand of the Lord hath exalted me: I shall not die, but live, and declare the works of the Lord.

SUSCIPE SANCTE PATER, &c. until the Secret, as before, pag. 56, 57, 58.

The SECRET.

The Priest teacheth us, that it is not by any power of man which works upon the things offered on the Altar, but that Jesus Christ, who wrought them at his last Supper with his A∣postles, doth now the self-same here. We are constituted his Officers and Ministers, but it is he sanctifies the Offerings;

and, changing them into his Body and Blood, offers them to God his Father. And thereupon the Priest beseeches God, that his sins and ours may not hinder this Sacrifice from being ac∣ceptable, as that whereat the Apostles assisted, since there is no less in this than in that: For it is not a man, that doth this, in∣stead of Jesus Christ, who offered that, but it is truly Jesus Christ, who does this, as he did that.

GRant, we beseech thee, O Lord, Holy Fa∣ther, Almighty, Everlasting God, that he may make this Sacrifice acceptable unto thee, who commanded his disciples at this day to ce∣lebrate it in memory of him: Who liveth and reigneth, &c.

The PREFACE, as before, pag. 60, 61, 62.

The CANON, till Communicantes, as before, pag. 63, &c.

COMMƲNICANTES.

By vertue of the Union of the Church-Militant with the Triumphant in Jesus Christ, and in memory of this day, where∣in the Son of God was betrayed into the hands of the Jews, to expiate our sins, the Priest beseeches God, that he will be pleased to supply the defect of the Prayers he makes to im∣plore his protection, by the merits and suffrages of the blessed Virgin, the Apostles, Martyrs, and of all Saints.

PArticipating in the same Communion, and Celebrating the Solemnity of this Blessed Day, wherein our Saviour Jesus Christ was be∣trayed for us; and in the first place honouring the memory of the ever glorious Virgin, Mo∣ther of our Lord Jesus Christ, of the Apostles and Martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Mat∣thew,

Simon and Thaddaeus, Linus, Cletus, Cle∣ment, Xistus, Cornelius, Cyprian, Laurence, Chry∣sogonus, John and Paul, Cosme and Damian, and all the other Saints; Through whose Prayers and Merits, vouchsafe to grant us, in all things, the help of thy protection, by the same Christ our Lord. Amen.

The Priest, executing the Command, which Christ this day gave his Disciples, and their Successours, to celebrate these Holy Mysteries, in memory of him, spreads his hands over the Host and Chalice, to testifie to God, that he offers and sacrifices himself joyntly therewith, begging four things: 1. That he will please to accept of this Offering. 2. To grant us Peace. 3. To deliver us from Eternal Damnation. 4. To place us amongst the Elect.

WE beseech thee therefore graciously to accept this Oblation of our, and of thy whole families, Duty, which we present unto thee, in solemnizing this present day, whereon our Lord Jesus Christ ordained his Disciples to celebrate the Mysteries of his Body and Blood: beseeching thee to grant us Peace in these our days, and, preserving us from Eternal Damna∣tion, to seat us among thy Elect: Through the same Christ our Lord. Amen.

The Priest begs of God, that he will accept, and so bless this Oblation, that it may be found good, reasonable, and agreeable, that it may become the Body and Blood of his Son, our Lord, to expiate our sins, and reconcile us to his Ma∣jesty.

WHich Oblation, O God, we beseech thee to make in all things, blessed, allowed, approved, reasonable, and acceptable, that it may be made to us the Body and Blood of thy beloved Son our Lord Jesus Christ.

The CONSECRATION.

After this Prayer, the Priest comes to the principal Action of the Sacrifice, and commemorates all that Christ did, or said, when he instituted this Holy Sacrament; and following his example, he blesseth and consecrateth in this manner:

WHo the day before his Passion for us, and for the whole world, that is, this day took bread into his holy and venerable hands, and, lifting up his eyes towards heaven, to the God his Father Almighty, giving thee thanks, he blessed, brake, and gave it unto his dis∣ciples, saying, Take, eat ye all of this: FOR THIS IS MY BODY.

All the rest, till the Communion, as before, pag. 66, &c.

Thou must observe, that the Kiss of Peace is not given at this time at this Day's Mass, to mind us of the horrid traiterous Kiss of Judas.

This Day the Priest consecrates two Hosts, reserving one for the morrow, when there is no consecration. He reserves also some Particles for the sick, in case of necessity, and drinks up all the Blood: and, before the Ablution of his Fin∣gers, he puts the reserved Host into another Chalice; which the Deacon covers with the Patten and Pall. Then he spreads the Veil over it, placing it in the midst of the Altar; and, having given the Communion, he finishes the rest of the Mast.

The COMMUNION, taken out of the 13th Chapter of St. John.

The Church teacheth, by the Example and Command of Jesus Christ, to become humble and charitable, to be pure and free from the least sins, figured by the filth of our feet, that so we may worthily receive the Holy Sacrament of the Body and Blood of Christ.

OUr Lord Jesus, after he had supped with his Disciples, washt their feet, and said unto them, Know ye what I have done unto you, bring your Lord and Master? I have given you an example, That you should do as I have done unto you.

The POST-COMMUNION.

As the participation of the Body and Blood of Christ is a kind of figure of our Eternal Bliss, in that we are fed, under the Veil of the Sacrament, with the same Food, which the blessed, without Veil, or Sacrament, enjoy in Heaven; we beg of God the grace to receive in Heaven that wholesom effect, the mystery whereof we celebrate on Earth.

GRant, we beseech thee, O Lord our God, that, being refresht with thee life-giving food, we may receive by thy grace in Ever∣lasting Bliss, that which we celebrate in this mortal life: Through Christ our Lord. Amen.

All the rest, as before, pag. 175, &c. except that Ita Missa est is said, instead of Benedicamus Domino, because that Gloria in Excelsis was said in this Mass.

This day a proper place is prepared in some Chappel or Al∣tar of the Church, to expose the Chalice, and reserved Host, as we said before, pag. 175. Then, Mass being ended, the Tapers are lighted, and Procession begun. The Subdeacon, vested, carries the Cross. The Priest, that did celebrate, putting off his Vestment, puts on a white Coap, and, standing upright before the Altar, he puts Incense into the two Thuribles, without a Blessing. Afterwards, kneeling, he incenseth the blessed Sacrament thrice; and, taking the Chalice, with the blessed Sacrament, from the hands of the Deacon, (which he co∣vers with the ends of the Veil, that hangs upon his shoul∣ders) he goes under the Canopy, with the Deacon and Sub∣deacon. The two Acolyts incense the blessed Sacrament, till they come to the place provided, singing this following Hymn, during the Procession.

SIng, O my Tongue, devoutly sing, The glorious Bodies mystery, And of that precious Blood, the King Of Nations poured forth, to free The World from a disastrous doom: O blessed fruit of noblest womb, On us bestow'd! for us thy birth, He from a Virgin did proceed, And be conversant on earth, Till he had sowed the Gospel-seed: The time of his prolonged stay, He clos'd in an admirable way. He on the final supper night, Among his brethren taking seat, And well observing the ancient rite, Touching the laws prescribed mete, Gave to the twelve (his chosen band) Himself for food, with's proper hand.

The Incarnate Word, by words he said, Turned into flesh substantial bread, And wine the blood of Christ was made, Though sense found nothing altered: This to confirm, in hearts sincere, There needs no more, if faith be there. To this great Sacrament therefore. Let's give the prostrate Worship due: And may the ancient Rite no more Take place, but yield it to the new. Let faith in Jesus Christ supply The senses insufficiency. To Father and the Son let's bring Triumphant praises; let's aspire Their honour, power and bliss to sing, While benedictions fill the Quire: To him that from both is sprung, Let equal praise come from our tongue. Amen.

And when they are come to the place provided for the bles∣sed Sacrament, the Deacon, upon his knees, receives it from the Priests, and puts it upon the Altar. The Priest, being upon his knees, incenseth, and placeth it in the Tabernacle: and, return∣ing, saith Evensong in the Quire.

The original of this Custome comes from the ancient reser∣ving some part of the Sacrifice of the Body of Christ, for the next day's Communion, no Consecration being then made, as St. Gregory teacheth in his Book of the Sacrament.

ON THURSDAY IN Holy Week, At EVEN-SONG.

Pater noster, &c. Ave Maria, &c.

PSALM CXV.

The Church presents unto us the confidence we must have in God, in Afflictions and Persecutions, patiently bearing what he shall please to lay upon us, beseeching his Maje∣sty, that we may die the death of the just; that death which is precious in his eyes; that death which may secure us from a second death; that death which renders the dead happy, because they died in our Lord. And if he shall please to de∣liver us from evil and dangers, the Church proposes some sentiments of gratitude and fidelity, we ought to conceive in our hearts, and the obligation, which nevertheless we have, not to be less careful and sollicitous, that we be not oppres∣sed by God's benefits, in not making a right use of them, as we are by our sins, in not quitting and leaving them, as we are bound to do.

Ant. I will drink the cup of salvation, and call upon the Name of the Lord.

I Believed, for which I spake: but I was hum∣bled exceedingly.

I said in my excess: every man is a lier.

What shall I render to our Lord, for all things that he hath rendred to me?

I will take the chalice of salvation: and will invocate the Name of our Lord.

I will render my vows to our Lord before all people: precious in the fight of our Lord is the death of his saints.

O Lord, because I am thy servant: I am thy servant, and the son of thy handmaid.

Thou hast broken my bonds: I will sacrifice to thee the host of praise, and I will invocate the Name of our Lord.

I will render my vows to our Lord in the sight of all his people: in the courts of the house of our Lord, in the midst of thee, O Je∣rusalem.

Ant. I will drink the cup of salvation, and call upon the Name of our Lord.

PSALM CXIX.

The Church exhorts the Faithful to consider, how insup∣portable the labours are we suffer in this life, and how hor∣rible the troubles are, which accompany that repose, where∣with the world would have us contented, to the end, that we may acknowledge true content to be found onely in

God, the sole centre of repose and rea•• good; and that we likewise stir up in our selves a fervent desire to enjoy him speedily, bewailing our so long detention in the pilgrimage of this life.

Ant. With those who did hate peace, I was peaceable: when I speak to them, they impugn∣ed me without cause.

WHen I was in tribulation, I cried to our Lord: and he heard me.

Our Lord deliver my soul from unjust lips: and from a deceitful tongue.

What may be given thee: or what may be added unto thee to a deceitful tongue?

The sharp arrows of the mighty: with coals of desolation.

Wo is to me, that my sojourning is pro∣longed: I have dwelt with the inhabitants of Cedar: My soul hath been long a so∣journer.

With them that hated peace, I was peaceable: when I spake to them, they impugned me with∣out cause.

Ant. With those who did hate peace, I was peaceable: when I spake to them, they im∣pugned me without cause.

PSALM CXXXIX.

The Royal Prophets shews us how to have recourse to God in Afflictions and Persecutions, by considering his Justice and Mercy; neither permitting any sin to pass unpunishable, nor good works unrewarded; that he can either divert, sweeten,

give strength to support or absolutely free, from the burden of the miseries of this li•••• and that, after this, he can raise men to the fruition of that bliss, where no ill can interrupt, nor the so∣vereign good be lost.

Ant. Deliver me, our Lord, from evil men.

DEliver me, our Lord, from the evil man: from the unjust man rescue me.

Which have devised iniquity in their heart: all the day they did appoint battles.

They have whet their tongues, as that of a serpent: the venome of asps is under their lips.

Keep me, O Lord, from the hand of the sin∣ner: and from unjust men deliver me.

Who have devised to supplant my steps: the proud have had a snare for me.

And they have stretched out ropes for a snare: they have laid a stumbling block for me near the way.

Our Lord, Lord, the strength of my salva∣tion: thou hast overshadowed my head in the day of battle.

Yield me not, our Lord, from my desire, to the sinner: they have devised against me; forsake me not, lest they perhaps be proud.

The head of their compass: the labour of their lips shall cover them.

Coals shall fall upon them; thou shalt cast them down into fire: the miseries they shall not stand up.

A man full of tongue shall not be directed in the earth: evils shall take the unjust man into destruction.

I have known, that the Lord will do the judgments of the needy: and the revenge of the poor.

But as for the just, they shall confess unto thy Name: and the righteous shall dwell with thy countenance.

Ant. Deliver me, our Lord, from evil men.

PSALM CXL.

In this Psalm the Holy Prophet teacheth us, to acknowledge and confess our sins sincerely, that so we may obtain the com∣forts and blessings of God in the traverses of this life: we must examine and put a bridle upon our tongue; we must order our words with prudence and discretion; we must be sincere in our hearts and discourse, hating the vain praises and compliances of flatterers and sinners, and taking in good part the meek repre∣hensions of the just: in short, we must stir up in our souls an aversion and horror against sin, practising patience in afflictions, and putting our trust in God.

Ant. Keep me from the snare, which they have set for me; and from the scandals of those that work iniquity.

LOrd, I have cried to thee, hear me: at∣tend to my voice, when I shall cry to thee.

Let my prayer be directed as incense in thy sight: the elevation of my hands as evening sacrifice.

Set, our Lord, a watch to my mouth: and a door round about my lips.

Decline not my heart into words of malice: to make excuse in sins.

With men that work iniquity: and I will not communicate with the chief of them.

The just shall rebuke me in mercy, and shall reprehend me: but let not the oyl of a sinner fat my head.

Because yet also my prayer is in their good pleasures: their judges are swallowed up, joyned to the rock.

They shall hear my words, because they have prevailed: as the grosness of the earth is bro∣ken out upon the earth.

Our bones are dissipated near to hell, for to thee, our Lord, Lord, are mine eyes, in thee have I hoped, take not away my soul.

Keep me from the snare which they have set for me: and from the scandals of them that work iniquity.

Sinners fall in his net: I am alone until I pass.

Ant. Keep me from the snare which they have set for me: and from the scandals of them than work iniquity.

PSALM CXLI.

In this Psalm the Prophet teacheth us, to pray incessantly to God, that if he will not please absolutely to grant our Pe∣titions, at least to give us sufficient assistance for our conserva∣tion, that we may have an assured foundation of hopes, to en∣joy blessings prepared for us hereafter.

Ant. I looked towards the right hand, and saw; and there was none that knew me.

WIth my voice I have cried to our Lord: with my voice I have prayed to our Lord.

I pour out my prayer in his sight: and I pro∣nounce my tribulation before him.

When my spirit faileth of my self: and thou hast known my paths.

In this way which I walked: they hid a snare for me.

I looked towards the right hand, and saw: and there was none that would know me.

Flight hath failed me: and there is none to require my soul.

I have cried to thee, O Lord: I have said thou art my hope; my portion in the land of the living.

Attend to my petition: because I am hum∣bled exceedingly.

Deliver me from them that persecute me: because they are made strong over me.

Bring forth my soul out of prison, to con∣fess

unto thy Name: the just expect me, till thou rewardest me.

Ant. I looked toward the right hand, and saw; and there was none that would know me.

During these three days no Hymn is sung, as we observed be∣fore, pag. 131.

Nor is any Chapter read, to tell us, that the Jews reaped no benefit by the instructions from the Prophets.

The Antiphon before Magnificat.

The Church teacheth us, that Jesus Christ was not onely pleased by his example, to shew us how we are to suffer per∣secutions and afflictions in this life, but also to incorporate us with him, to strengthen us with his presence: And there∣upon, when he was to pass out of this world, to God his Father, after he had celebrated the Passover with his Dis∣ciples, he instituted the venerable Sacrament of his Body and Bloud, as a perpetual monument of his Passion, as an accom∣plishment of the figure of the Old Law, and as the greatest of Miracles.

Ant. And Jesus, after he had supt with his Disciples, took bread and blessed it, and break∣ing it, gave it to his Disciples.

The Song of the blessed Virgin.

Which is an Abridgment of the Promises and Mysteries of our Salvation; shewing us further, that as the Son of God be∣came man, to repair, by his humility, what man had lost by his pride, he was pleased to chuse the blessed Virgin for his Mother, in respect of her humility, to compleat this great work.

MY soul doth magnifie our Lord.

And my spirit hath rejoyced in God my Saviour.

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

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

And his mercy from generation unto gene∣rations: to them that fear him.

He hath shewed might in his arm: he hath dispersed the proud in the conceit of their heart.

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

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

He hath received Israel his child: being mind∣ful of his mercy.

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

Ant. And Jesus, after he had supt with his Disciples, took bread and blessed it: and, break∣ing it, gave it to his Disciples.

V. Christ was made for us obedient, even unto death.

Pater noster, &c. Ave Maria, &c. Miserere mei Deus, &c. as before, pag. 6.

The PRAYER.

Respice quaesumus, &c. as before, pag. 130.

At the Ʋncloathing of the Altars.

The Priest, and his Ministers, uncover the Altars, and take away the Ornaments, to represent Christ bereft, by the Soul∣diers, of his Garments, which they divided among themselves, according to the Prophecy of the Twenty one Psalm; and there∣upon the Church recites this Psalm, and this Antiphon, out of which it is taken.

Ant. And they divided my garments a∣mong them: and upon my vesture they have cast lots.

This Psalm, out of which our blessed Saviour, when nail∣ed to the Cross, repeated the first words, containeth the Pro∣phecy of his Passion; where, after the Royal Prophet hath represented Pains and Sufferings of the Son of God, after he hath spoken of his Glory, and of the grandeur of his Em∣pire, and related the benefits accuring to the Faithful, for which they ought to be thankful, this Divine Saviour, who was himself impeccable, putting himself in our stead, and, taking our obligations upon him, making our debts his own, satisfying for our crimes, teacheth us in this Psalm, that the sins of mankind, which he took upon himself, did merit, that his Father should abandon him to all imaginable tor∣ments, whereby to make rigorous satisfaction to his justice, and that in these words, when he saith, My God, my God, why hast thou forsaken me? speaks not in his own person, but as in the unhappy infirmity of our flesh, which he hath taken upon him, and on the behalf of the members of his mystical body, whose groans and prayers, to his Father and Himself, he foresaw, through a propension of humane nature, desirous to be freed from sufferings and death. For who can believe our Saviour should desire to avoid death, and sufferings, since he came into the world for that end? Or who can imagine he spake in such sort, as if that which happened, had been against his will, who had power to give up his soul to God, and to take it again, though

no man had power to bereave him of it. These words then, of this One and twentieth Psalm, are a figure of such Prayers as shall be addrest to God by men, in their afflictions, beg∣ging to be freed of them: Consequently, the Son of God shewing us, that his Eternal Father hath not delivered him from the power of the Jews, who pursued him with re∣proaches and outrages, even to death, as he preserved Noah from the deluge, Lot from the fire that fell from Heaven, Isaac from the sword lifted up to cut off his head, Joseph from the slander of a woman, and the horrour of a prison, Mo∣ses from the fury of the Egyptians, Raab from the destru∣ction of the City of Jericho, Susanna from the imposture of the false witnesses, Daniel from the Lyon's den, the three Hebrew Children from the fiery furnance, instructs us thereby, that we ought to desire, what we are to ask by the grace of the New Testament; and that the end, for which we be∣came Christians, is not for this temporal life, wherein God often delivers us up to persecutors, who persecute us even to death, but that the Name of Christian entitles us to an Eternal Life, considering that he, whose Name we bear, was treated so for us.

PSALM XXI.

O God, my God, have respect unto me: why hast thou forsaken me? far from my salvation are the words of my sins.

My God, I shall cry by day, and thou wilt not hear: and by night, and not for folly unto me.

But thou dwellest in the holy place: the praise of Israel.

In thee our fathers have hoped: they hoped, and thou didst deliver them.

They cried to thee, and were saved: they hoped in thee, and were not confounded.

But I am a worm, and no man: a reproach of men, and outcast of the people.

All that see me, have scorned me: they have spoken with lips, and wagged the head.

He hoped in the Lord, let him deliver him: save him, because he willeth him.

Because thou art he, that hast drawn me out of the womb: my hope from the breasts of my mother.

Upon thee I have been cast from the ma∣trice: from my mothers womb thou art my God, depart not from me.

Because tribulation is very nigh: because there is not that will help.

Many calves have compassed me: fat bulls have besieged me.

They have opened their mouths upon me: as a lyon, ravening and roaring.

As water I am poured out: and my bones are dispersed.

My heart is made as wax melting in the midst of my body.

My strength is withered as a potsherd, and my tongue cleaveth to my jaws: and thou hast brought me down into the dust of death.

Because many dogs have compassed me: the counsel of the maglignant hath besieged me.

They have digged my hands and my feet: they have numbred all my bones.

But themselves have considered, and beheld me: they have divided my garments among

them, and upon my vesture they have cast lots.

But thou, Lord, prolong not thy help from me: look toward my defence.

Deliver, O God, my soul from the sword: and mine onely one from the hand of the dog.

Save me out of the lyon's mouth: and my humility from the horns of unicorns.

I will declare thy Name to my brethren: in the midst of the Church I will praise thee.

Ye, that fear our Lord, praise him: all the seed of Jacob glorifie ye him.

Let all the seed of Israel fear him: because he hath not contemned nor despised the peti∣tion of the poor.

Neither hath he turned away his face from me: and when I cried to him he heard me.

With thee is my praise in the great Church: I will render my vows in the sight of them that fear him.

The poor shall eat, and shall be filled; and they shall praise our Lord, that seek after him: their hearts shall live for ever and ever.

All the ends of the earth shall remember: and be converted to our Lord.

And all the families of the Gentiles shall adore in his sight.

Because the kingdom is our Lords: and he shall have dominion over the Gentiles.

All the fat ones of the earth have eaten and adored: in his sight shall all fall, that descend∣ed into the earth.

And my soul shall live to him: and my seed shall serve him.

The generation to come shall be shewed to our Lord: and the heavens shall shew forth his justice to the people that shall be born, whom our Lord hath made.

Ant. They have divided my garments a∣mong them: and upon my vesture they have cast lots.

This Ceremony is very ancient; For St. Gregory mentions it in his Book de Sacramentis, and in the sixteenth and seven∣teenth Councils of Toledo, held in the year 693, and 694. in the eighth Canon of the former, and in the second of the latter; and likewise in St. Eligius, Bishop of Noyon, who lived in the same Age, and treats of it in his eighth Homily.

ON Good Friday.

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  At Prime, As before, Page 131.

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  At the Third Hour, As before, Page 136.

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  At the Sixth Hour, As before, Page 142.

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  At the Ninth Hour, As before, Page 147.

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[illustration] engraving: Christ on the cross with the three Marys

I.N.R.I

MASS FOR Good Friday.

The station in the Church of the Holy Cross of Hierusalem.

To instruct us, that Jesus Christ suffered death upon this day in Hierusalem. To the end that this day's Office may be performed with profound humility, the Prayers of the None being ended, those that officiate come before the Altar, and, kneeling, pro∣strate themselves on the ground. The Acolyts rise, and lay a Cloth upon the Altar, to represent the Linnens wherein Christ's body was wrapped, before he was put into the Se∣pulcher: and also to mind us, by this Ceremony, of the last Duties paid to our Saviour's body, by Joseph of Arimathea, and Nichodemus. Then the Reader sings the first Prophecy without a title, to observe unto us the ignorance and blindness of the Jews, who would not understand the truths revealed unto them by the Prophets. You may observe also, that this Office is begun by Lessons, as was done in the Primitive times.

The LESSON taken out of the sixth Chapter of the Prophet Osee.

The Church, by the words of this Prophet, declares unto us the love which God always had for his people, either by correcting them, to make them return to their duty; or

by sending Prophets among them, who exposed their lives to save them; or by sending, at last, his onely Son, who died, and rose again the third day, to expiate their sins, to deliver them from everlasting death, and to give them a new life, and an eternal felicity.

THus said our Lord; In their tribulation early they will rise up to me: come, and let us return to our Lord, because he hath wounded, and he will heal us: he will strike, and will cure us. He will revive us after two days: in the third day he will raise us up, and we shall live in his sight. We shall know and we shall follow, that we may know our Lord. As the morning light, is his coming forth pre∣pared; and he will come to us as a shower time∣ly and late to the earth. What shall I do to thee, Ephraim? What shall I do to thee, Juda? Your mercy as a morning cloud, and as the dew, passing away in the morning. For this have I hewed in the Prophets. I have killed them in the words of my mouth: and thy judgments shall come forth as the light. Be∣cause I would mercy, and not sacrifice: and the knowledge of God more than Holocausts.

The TRACT taken out of the third Chapter of the Prophet Abacuc.

The Church, in the foregoing Lesson, having taught us how advantageous the coming of Christ was to us, shews us in this Tract, how painful it was to this Divine Saviour, to be born in a manger, between two beasts; and to be put to death upon the cross, between two thieves.

O Lord, I have heard thy speech, and was afraid: I considered thy works, and trembled.

V. Thou wilt appear between two beasts: and when thy years shall be accomplished, thou wilt make thy self known: when the time shall come, thou wilt be manifested.

V. And when my soul shall be troubled, thou wilt remember thy mercy, even in thy wrath.

V. God will come from Libanus, and the Holy One from the shady and dark moun∣tain.

V. His glory overspread the heavens: and the earth was filled with his praise.

Let us Pray.

Let us bow our knees.

R. Lift up your selves.

The PRAYER.

The people, considering, on the one side, that Judas ha∣ving received so many testimonies of favour from Jesus Christ, after he had been admitted to his Table, was yet so blinded with covetousness, that he betrayed his Master and God, into the hands of the Jews, (who put him to death upon the Cross) and, transported with despair, fell headlong into Hell; on the other side, the good thief, made sensible by his pains, repented himself of his sins, and acknowledged our dying Saviour's divinity, and put his whole hopes and con∣fidence in him, deserved to receive the fruit of his Death and Resurrection; they beseech God, that they may not approach

his Table, as Judas did, but may obtain the same grace with the penitent thief, that so they may reap the advantage of the Death and Resurrection of our Saviour.

O God, who hast punished the sin of Judas, and rewarded the confession of the re∣penting thief, grant unto us the effect of thy mercy, to the end, that as our Lord Jesus Christ hath dispensed to each of them at his Passion, according to their merit; so having destroyed the old man in us, the grace to have part with him in his glorious resurrection. Who liveth and reigneth one God world with∣out end.

The LESSON taken out of the twelfth Chap∣ter of Exodus.

The Church proposes to us, in this Lesson, the Ceremo∣ny of the Jewish Passover; thereby teaching us, that Jesus Christ, having accomplisht the Solemnity of the ancient Pasche, celebrated in memory of the deliverance of the people of Israel out of the Egyptian servitude, passed to a new Passover; which he is pleased the Church should solemnize, in memory of the Redemption, which he brought unto the world, by giving his body and blood, instead of the flesh and blood of the Pas∣chal Lamb. The entire and unspotted Paschal Lamb signified, that he, who as a sacrifice was one day to be immolated for us, should be pure and free from all spot or sin. The blood of this Lamb, wherewith the Gates of the Israe∣lites were sprinkled, to prevent the destroying Angel from invol∣ving them in the same slaughter with the first-born of Egypt, was a sign, that the blood of Christ should be shed for the remis∣sion of the sins of God's people. The injunction of not breaking a bone of the Paschal Lamb, signified, that not a bone of Christ should be broken upon the Cross; to shew the force and power of his divinity.

As God instituted the Pasche, and commanded the Israelites to eat the Paschal Lamb, in memory of the Miracles he had done for them in Egypt; so his Son Jesus Christ instituted the Sacra∣ment of his body and blood, in memory of what he had done for us in his Passion. The Jews, in eating the Paschal Lamb, were in a posture of travellers, to mind them, that they were upon the point of flying out of Egypt into the land of Palestine; and there∣fore they were standing upright, having their shooes on, with a staff in their hands, and to eat it hastily. With how much more diligence and activity ought we to eat the Divine Lamb of the New Law, since we are to make a longer Voyage, viz. from Earth to Heaven? The Jews were not to eat the Paschal Lamb, but with un∣leavened bread; to teach us, that we cannot eat, as we ought, our Paschal Lamb, (whereof theirs was but onely a figure) unless we purisie our hearts from all filth, becoming as a new paste, with∣out leaven; that is, without sin. The Jews did eat the Paschal Lamb with wild Lettice, to signifie the grief we ought to have for our sins; and the bitter∣ness we must conceive to expiate them, whereby to pass hence to heaven. The number of persons, which the Jews were to call to∣gether to eat the Paschal Lamb, was a figure of that charity we ought to bear to each other; to the end we may worthi∣ly partake in this Sacrament, of the body and blood of Jesus Christ. It was commanded, not to eat any thing of this Lamb, that was raw; to teach us, that we are not to eat the body of our Lord, without the due preparation, which God requires of us. It was prohibited to be eaten boiled in water, and onely to be eaten roasted; to instruct us, that our love of God ought to be pure in our hearts; whereby to make us worthy to eat the flesh of this Divine Lamb, without engaging our affe∣ctions upon the transient pleasures of this life, figured by water, in the Holy Scripture. The Jews did eat the head, feet, and entrails of the Paschal Lamb; to tell us, that we must sincerely and firmly believe, not only the divinity of Christ, figured by the head, but his huma∣nity, figured by the feet, and all the more hidden mysteries of our faith, represented by the entrails. The blood of this Paschal Lamb was sprinkled on the two side-posts, and upon the upper door-post of the house, in form of a cross; to signifie, that by the cross and blood of

Christ, we are delivered from the tyranny of the devil, and servitude of sin. And it was further to signifie, that to receive worthily this Sacrament of the Passion of our Saviour, we must not onely take it with our mouths, but with our hearts, designing to imitate him by the practice of good works. In fine, All that remained of this Paschal Lamb was cast into the fire, and burnt, to observe unto us, that when we find our selves incapable of eating this Sacrifice, entirely through weakness of spirit, or doubting, whether that which we see, be the body of our Saviour, which the Angels them∣selves are not able to behold, we are not then to continue longer in that doubt, but cast it into the fire of the holy spirit, that it may be there consumed, since our weakness is not able to over∣come it. If not then, when we consider, that the things, that seem impossible unto us, cease not to become possible by the vertue of the Holy Ghost.

IN those days our Lord said to Moses and Aa∣ron in the land of Egypt; This month shall be to you the beginning of months: it shall be the first in the months of the year. Speak ye to the whole assembly of the children of Israel, and say to them, The tenth day of this month let every man eat a lamb by their fa∣milies and houses: But if their number be less, then may suffice to eat the lamb, he shall take unto him his neighbour, that joyneth to his house, according to the number of souls which may suffice to the eating of the lamb. And it shall be a lamb without spot, a male of a year old; according also unto which rite you shall take a kid. And you shall keep him until the fourteenth day of this month: and the whole multitude of the children of Israel shall sacrifice him at even. And they shall take of the blood thereof, and put upon both the

posts, and on the upper door-posts of the houses wherein they shall eat him. And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettice. You shall not eat thereof any thing raw, nor boiled in water, but onely roasted at the fire: the head, with the feet and entrails thereof, you shall devour. Neither shall there remain any of him till morning: if there be any thing left, you shall burn it with fire: And thus you shall eat him: You shall gird your reins, and you shall have shooes on your feet, holding staves in your hands, and you shall eat speedily; for it is the phase (that is, the passage) of our Lord.

The TRACT, taken out of the 139th Psalm.

The Church, having represented unto us, by the precedent Lesson, how God is pleased, we should celebrate the me∣mory of the benefit he afforded us by the Passion of his Son, in freeing us thereby from the tyranny of the Devil, and from the slavery of Sin, figured unto us by the people of Israel's delivery from the Egyptian's captivity, teacheth us in this Tract, how we are to have recourse to God in Affli∣ctions and Persecutions; first, considering him both just and merciful, neither leaving any sin unpunished, nor good works unrewarded; that he can either divert, sweeten, give strength to bear, or deliver those entirely from the miseries of this life, who sink under their weight; and that, at last, he can elevate them to the fruition of that bliss, where no evil can interrupt, and where the sovereign good is not to be lost.

DEliver me, our Lord, from the evil man: from the unjust man rescue me.

V. Which have devised iniquity in their heart: all the day they did appoint battels.

V. They have whet their tongues, as that of a serpent: the venome of asps is under their lips.

V. Keep me, our Lord, from the hand of the sinner: and from unjust men deli∣ver me.

V. Who have devised to supplant my steps: the proud have hid a snare for me.

V. And they have stretched out ropes for a snare: they have laid a stumbling-block for me near the way.

V. I say to our Lord, thou art my God: hear, our Lord, the voice of my petition.

V. Our Lord, Lord, the strength of my sal∣vation: thou hast overshadowed my head in the day of battel.

V. Yield me not, our Lord, from my de∣sire to the sinner: they have devised against me: forsake me not, lest they perhaps be proud.

V. The head of their compass: the labour of their lips shall cover them.

V. Coals shall fall upon them; thou shalt cast them down into the fire: in miseries they shall not stand up.

V. A man full of tongue shall not be di∣rected in the earth: evils shall take the unjust man into destruction.

V. I have known, that the Lord will do the

judgements of the needy: and the revenge of the poor.

V. But as for the just, they shall confess unto thy Name: and the righteous shall dwell with thy countenance.

The Passion of our Lord Jesus Christ, according to St. John, Chap. 18.

The Passion is read in the Pulpit, being uncovered; first, to shew us, that Christ was nailed all naked to the Cross: secondly, to signifie, that Jesus Christ has shewed unto us, na∣kedly and manifestly, the accomplishment of the Prophesies: and 'tis for this reason also, that this day the Crucifixes are all unvail'd.

AT that time Jesus went forth with his disciples beyond the torrent Cedron, where was a garden, into which he entred and his disciples. And Judas also, that betrayed him, knew the place, because Jesus had often resorted thither, together with his disciples. Judas therefore having received the band of men, and of the chief priests and the pharisees, ministers cometh thither with lanthorns, and torches, and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said to them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said to them, I am he. And Judas also, that betrayed him, stood with them. As soon therefore as he said to them, I am he, they went backward, and fell to the ground. Again there∣fore

he asked them, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you, that I am he: if therefore you seek me, let these go their ways, that the word might be fulfilled which he said, That of them, whom thou hast given me, I have not lost any. Simon Peter therefore, having a sword, drew it out, and smote the servant of the high priest, and cut off his right ear. And the name of the servant was Malchus. Jesus therefore said to Peter, put up thy sword into thy scabbard: The chalice which my father hath given me, shall not I drink it? The band therefore, and the tribune, and the ministers of the Jews, apprehended Jesus, and bound him: and they brought him to Annas first, for he was father-in-law to Caiaphas, who was the high priest of that year. And Caiaphas was he that had given counsel to the Jews, that it is expe∣dient that one man die for the people. Simon Peter followed Jesus, and another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest. But Peter stood at the door without. The other disciple therefore, that was known to the high priest, went forth, and spake to the porters, and brought in Peter. The wench therefore, that was portress, said to Peter, Art not thou also of this mans disciples? He said to her, I am not. And the servants and mini∣sters stood at a fire of coals, because it was

cold, and warmed themselves. And with them was Peter also standing, and warming himself. The high priest therefore asked Jesus of his disciples, and of his doctrine. Jesus answered him, I have openly spoken to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort toge∣ther: and in secret I have spoken nothing. Why askest thou me? Ask them that have heard me, when I have spoken unto them: Be∣hold, they know what things I have said. When he had said these words, one of the ministers, standing by, gave Jesus a blow, saying, An∣swerest thou the high priest so? Jesus answered him, If I have spoken ill, give testimony of the evil; but if well, why strikes thou me? And Annas sent him bound to Caiaphas, the high priest. And Simon Peter was standing, and warming himself, they said therefore to him, Art not thou also of his disciples? He denied, and said, I am not. One of the servants of the high priest, (cosin to him whose ear Peter did cut off) saith to him, Did not I see thee in the garden with him? Again therefore Peter denied. And forthwith the cock crew. They therefore bring Jesus from Caiaphas, into the pa∣lace. And it was morning, and they went not into the palace, that they might not be conta∣minated, but that they might eat the Pasche. Pilate therefore went forth to them without, and said, What accusation bring you against

this man? They answered and said to him, If he were not a malefactor, we would not have delivered him up to thee. Pilate therefore said to them, take him you, and, according to your law, judge him. The Jews therefore said to him, It is not lawful for us to kill any man. That the word of Jesus might be fulfilled which he said, signifying what death he should die. Pilate therefore went into the palace again, and called Jesus, and said to him, Art thou the king of the Jews? Jesus answered, Sayest thou this of thy self, or have others told it thee of me. Pilate answered, Why, Am I not a Jew? Thy nation and the chief priests have delivered thee up to me: What hast thou done? Jesus an∣swered, My Kingdom is not of this world: if my Kingdom were of this world, my mini∣sters verily would strive, that I should not be delivered to the Jews; but now my Kingdom is not from hence. Pilate therefore said to him, Art thou a King then? Jesus answered, Thou sayest, that I am a King. For this was I born, and for this came I into the world, that I should give testimony to the truth. Every one that is of the truth, heareth my voice. Pilate saith to him, What is truth? And when he had said this, he went forth again to the Jews, and said to them, I find no cause in him. But you have a custom, that I should release one to you in the Pasche: Will you therefore, that I release unto you the King of the Jews? They

all therefore cryed again, saying, Not him, but Barabbas. And Barabbas was a thief. Then therefore Pilate took Jesus, and scourged him. And the souldiers platting a crown of thorns, put it upon his head: And they put about him a purple garment. And they came to him, and said, Hail, King of the Jews; and they gave him blows. Pilate went forth again, and said to them, Behold, I bring him forth unto you, that you may know, that I find no cause in him. Jesus therefore went forth, carrying the crown of thorns, and the purple vestment. And he said to them, Lo the man. When the chief priests therefore and the ministers had seen him, they cryed, saying, Crucifie, crucifie him. Pilate said to them, Take him you, and cru∣cifie him, for I find no cause in him. The Jews answered him, We have a law, and, according to that law, he ought to die, because he hath made himself the Son of God. When Pilate therefore had heard this saying, he feared more. And he entred into the palace again: and he saith to Jesus, Whence art thou? But Jesus gave him no answer. Pilate therefore saith to him, Speakest thou not to me? Knowest thou not, that I have power to crucifie thee, and I have power to release thee? Jesus answered, Thou shouldest not have any power against me, unless it were given thee from above. There∣fore he that hath betrayed me to thee, hath the greater sin. From thenceforth Pilate sought

to release him. But the Jews cryed, saying, If thou release this man, thou art not Cesar's friend. Every one that maketh himself a King, speaketh against Cesar. But Pilate, when he had heard these words, brought forth Jesus, and he sate in the judgment-seat, in the place that is called Lithostrotos, and in the Hebrew Gabba∣tha. And it was the Parasceve of the Pasche, about the sixth hour. And he said to the Jews, Lo your King. But they cryed, Away with him, away with him; Crucifie him. Pilate said to them, Shall I crucifie your King? The chief priests answered, We have no King, but Cesar. Then therefore he delivered him unto them for to be crucified., And they took Jesus, and led him forth. And, bearing his own cross, he went forth into that which is called the place of Calvari, in Hebrew Golgotha; where they crucified him, and with him two others, on the one side, and on the other, and in the midst Jesus. And Pilate wrote a title also, and he put it upon the cross. And it was written, Jesus of Nazareth, the King of the Jews. This title therefore many of the Jews did read, because the place where Jesus was crucified was nigh to the city, and it was writ∣ten in Hebrew, in Greek, and in Latin. The chief priests therefore of the Jews said to Pilate, Write not the King of the Jews, but that he said, I am the King of the Jews. Pilate an∣swered, That which I have written, I have

written. The souldiers therefore, when they had crucified him, took his garments (and they made four parts, to every souldier a part) and his coat. And his coat was without seam, wrought from the top throughout. They said therefore one to another, Let us not cut it, but let us cast lots for it, whose it shall be. That the Scripture might be fulfilled, saying, They have parted my garments among them, and upon my vesture they have cast lots. And the souldiers did these things. And there stood beside the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalene. When Jesus therefore had seen his mother and the disciple standing, whom he lo∣ved, he saith to his mother, Woman, behold thy son. After that, he saith to the disciple, Behold thy mother. And from that hour the disciple took her to his own. Afterward Jesus knowing that all things were now consummate, that the scripture might be fulfilled, he saith, I thirst. A vessel therefore stood there full of vinegar, and they putting a spunge full of vine∣gar about hysop, offered it to his mouth. Jesus therefore, when he had taken the vinegar, said, It is consummate, and, bowing his head, he gave up the ghost.

Here the Faithful kneel, or prostrate themselves, for a while upon the ground.

THe Jews therefore (because it was the Parasceve) that the bodies might not re∣main

upon the cross on the sabboth, (for that was a great sabboth-day) they desired Pilate, that their legs might be broken, and they might be taken away. The souldiers there∣fore came: and of the first indeed they brake the legs, and of the other that was crucified with him. But after they were come to Jesus, when they saw that he was dead, they did not break his legs, but one of the souldiers, with a spear, opened his side, and incontinent there came forth blood and water. And he that saw it, hath given testimony: and his testimony is true. And he knoweth, that he saith true, that you also may believe. For these things were done, that the scripture might be fulfilled; You shall not break any bone of him. And again, another scripture saith, They shall look on him whom they pierced.

Before the reading of the rest of the Gospel, the Deacon says the Prayer, Munda cor meum, as before, but asks not the Priest's Blessing, to note unto us, that the Author of all Blessings is dead. Nor are the Candles lighted; whereby to signifie, that as the Eclipse of the Sun and Moon, so likewise in the heavens all light was extinguished at the death of our Lord. Nor is the Book incensed, to tell us, that the fervour of the Disciples Prayers was also cool'd.

ANd, after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secret for fear of the the Jews) desired Pilate, that he might take away the body of Jesus. And Pilate permitted; He came therefore, and

took away the body of Jesus. Nicodemus also came, he that at the first came to Jesus by night, bringing a mixture of myrrh and aloes, about an hundred pounds. They took therefore the body of Jesus, and bound it in linnen clothes, with spices, as the manner is with the Jews to bury. And there was in the place, where he was crucified, a garden, and in the garden a new monument, wherein no man yet had been laid. There therefore, because of the Parasceve of the Jews, they laid Jesus, because the monu∣ment was hard by.

The Passion being ended, Publick and Solemn Prayers are said, not onely for the whole Church, and all its Members, but also for Infidels, and all sorts of people, in imitation of our Saviour, who, upon the Cross, prayed even for his enemies, and executioners: to shew, that he shed his blood for the whole world. You are to observe, that, before each Prayer, the Church minds the people to joyn in prayer with her; wishing them to bow their knees, to represent the respect and the humility where∣with we are to address unto God.

For the whole Church.

LEt us pray, my beloved Brethren, for the whole Church of God, that our Lord God will vouchsafe to give it Peace, maintain it in Union, and preserve it through the whole Earth, subjecting the Princes and Powers of this World unto it; and that, granting us the grace to lead this life in peace and tranquillity, we may glorisie God the Father Almighty.

Let us Pray.

Let us bow our knees.

R. Lift up your selves.

ALmighty and Everlasting God, who hast revealed thy glory in Jesus Christ to all Nations, preserve the works of thy mercy, that thy Church, spred through the whole world, may firmly persevere in the confession of thy Name. Through the same Jesus Christ our Lord. Amen.

Or for the Pope.

LEt us pray also for our Holy Father, the Pope; that our Lord God, who hath ele∣cted and seated him in the Order of Episcopa∣cy, will give him health, for the good of his Church and the benefit of his People.

Let us Pray.

Let us bow our knees.

R. Lift up your selves.

ALmighty and Everlasting God, upon whose judgment all things are founded, hear graciously our Prayers; and, in thy good∣ness, preserve our Bishop, whom thou hast ap∣pointed to guide us, that the Christian people

be governed by thy Authority, may more and more encrease in faith, under so great a Pre∣late: Through our Lord Jesus Christ. Amen.

For the Orders of the Church.

LEt us pray also for Bishops, Priests, Dea∣cons, Subdeacons, Acolyts, Exorcists, Readers, Porters, Confessors, Virgins, Widows, and for all God's holy people.

Let us Pray.

Let us bow our knees.

R. Lift up your selves.

ALmighty and Everlasting God, whose Spi∣rit sanctifies and governs the whole Church, hear the Prayers we address unto thee for all Orders; that, by the assistance of thy grace, they may all serve thee faithfully. Through our Lord Jesus Christ. Amen.

For the King.

LEt us pray also for our King, Defender of the Faith, that God will please to reduce all barbarous Nations to his command, and grant us perpetual peace.

Let us Pray.

Let us bend our knees.

R. Lift up your selves.

ALmighty and Everlasting God, in whose hands all Powers and Rights of King∣doms are, graciously look upon this Kingdom, that those Nations, who put confidence in their brutish fierceness, may be supprest by the power of thy right hand. Through our Lord Jesus Christ. Amen.

For the Catechumens.

LEt us pray also for the Catechumens; that our Lord God will open the ears of their hearts, and the gate of his mercy, that having received remission of all their sins, and be∣ing regenerated by Baptism, they may be incorporated with us in our Lord Jesus Christ.

Let us Pray.

Let us bend our knees.

R. Lift up your selves.

ALmighty and Everlasting God, who daily encreasest thy Church with new children, encrease in our Catechumens faith and under∣standing, that, being regenerated in the waters

of Baptism, they may be entred into the society of thy adopted children. Through, &c. Amen.

For all sorts of Necessities.

LEt us pray, my beloved, unto God the Fa∣ther Almighty, that he will please to cleanse the world from all sorts of Errors, cure our Diseases, divert Famine, open Prisons, dis∣solve the bonds of Captives, grant a safe return to Pilgrims, restore health to the sick, and to sea-faring men a secure arrival to their haven.

Let us Pray.

Let us bend our knees.

R. Lift up your selves.

ALmighty and Everlasting God, who art a comfort to the afflicted, and a strength to those that labour, grant, that the Prayers of all those, who shall call upon thee in affli∣ction, may be heard by thee, that they may be sensible, with gladness, of the assistance of thy mercy, in their necessities. Through our Lord Jesus Christ. Amen.

For Hereticks and Schismaticks.

LEt us pray also for Hereticks and Schisma∣ticks, that our Lord God will deliver them from all error, and vouchsafe to recall them into the bosom of our Holy Mother, the Catho∣lick Apostolick Church.

Let us pray.

Let us bend our knees.

R. Lift up your selves.

ALmighty and Everlasting God, who savest the whole world, and desirest not the death of a sinner, regard those souls in mercy, seduced by the deceit of the devil, that all He∣reticks, and others going astray, quitting all malice, may rectifie their hearts, and return to the unity of the truth. Through Jesus Christ our Lord. Amen.

For the Jews.

LEt us pray also for the perfidious Jews, that our Lord God will withdraw the vail from their hearts, that they also may ac∣knowledge our Lord Jesus Christ.

We say not here Flectamus genua, to signifie, the horrour of the outrages committed upon our Saviour at his Passion, kneeling unto him in derision, but the following Prayer is said.

Let us Pray.

ALmighty and Everlasting God, who refu∣sest not thy mercy, even to the perfi∣dious Jews, hear the Prayers we pour forth for the blindness of this people, that they, arriving to the light of thy truth, which is Jesus Christ, may be cleared from their dark∣ness: Through the same our Lord Jesus Christ. Amen.

For the Pagans.

LEt us pray also for the Pagans; that Al∣mighty God will take away all wicked∣ness from their hearts, that, quitting their Ido∣latry, they may convert themselves to the true living God, and to his only Son, our Lord and Saviour Jesus Christ.

Let us Pray.

Let us bend our knees.

R. Lift up your selves.

ALmighty and Everlasting God, who wil∣lest not the death of sinners, but ra∣ther that they should be converted and live, graciously hear our Prayers, and, freeing them from their Idolatry, admit them into thy holy

Church, for the honour and glory of thy Name: Through our Lord Jesus Christ. Amen.

The Adoration of the Cross.

This Adoration is not terminated in the wood of the Cross, but in Jesus Christ fastened thereon. The Ceremony is very ancient: For, besides that it is set forth in the Roman Order, and in St. Gregory's Book of the Sacraments, St. Paulinus, Bishop of Nola, (the immortal Ornament and Native of Bour∣deaux) living in the Fourth Age, mentions it in his 11 Epistle to Severus Sulpicius. The publick Prayers being ended, the Priest puts off his Casuble, and takes the Cross; to represent Jesus Christ naked, and loaded with his Cross. Then he uncovers it at three seve∣ral times; to shew us, how the Gospel was spred (first) in a little corner of Judea; and for that cause the Priest begins to unvail the Cross, on the right side, and beneath the Altar, singing,

BEhold the Wood of the Cross.

And the Quire answers,

R. Come let us adore.

Secondly, The Gospel was preached publickly to the Jews, figured by the right side of the Altar: and therefore the Priest, coming to the right corner of the Altar, uncovers the right arm, and the head of the Crucifix, saying again,

Behold the Wood of the Cross:

The Quire answering,

R. Come let us adore.

Thirdly, The Gospel was preacht to the whole world; and therefore the Priest goes to the middle of the Altar, and unco∣vers the Crucifix entirely, saying,

Behold the Wood of the Cross, whereon the Saviour of the World is fastened.

The Quire answer again,

R. Come let us adore.

Then the Priest puts the Cross in a convenient place, for the people, he first beginning this Ceremony, in three times kneel∣ing, according to the ancient custom in the Roman Order. And, after the Priest, the rest of the Clergy and people follow in the same manner. During the Ceremony the Trisagion is sung both in La∣tine and Greek; being taken from the Grecians, as you may read in the first Session of the Council of Chalcedon, men∣tioned by Nicephorus, in his 14th Book, and 46th Chapter; and by it the Church offers to our meditation, that Christ, dying for us, according to his humanity, is the living, invincible, and immortal God, by his Natural and Divine Person. Then the following Verses are sung, taken out of the Prophets, and particularly out of Michaeas, which contain the just re∣proaches our Saviour made to the Jews for their ingratitude.

MY people, what have I done to thee? or in what have I molested thee? An∣swer me.

V. Because I brought thee out of the land of Egypt, thou hast prepared a Cross for thy Saviour.

V. Agios O Theos: Sanctus Deus: O Holy God.

V. Agios Ischyros: Sanctus fortis: Holy and strong God.

V. Agios Athanatos Eleison imas: Sanctus & immortalis, miserere nobis: Holy and immortal God, have mercy on us.

V. Because I led thee through the desart forty years, and fed thee there with Manna, and brought thee into a good soil, thou hast prepa∣red a Cross for thy Saviour.

Agios O Theos, &c. as before.

V. What ought I to do more, and have not done? I have planted thee, my most beautiful vine, and thou art become very bitter unto me in my thirst; thou gavest me vinegar to drink, and with a launcet thou hast pierced thy Sa∣viour's side.

Agios O Theos, as before.

V. My people, what have I done to thee? or in what have I molested thee? Answer me.

V. For thy sake I struck Egypt in their first-born, and thou hast delivered me to be scourged.

My people, &c.

I brought thee forth of Egypt, having drowned Pharaoh in the Red Sea: and thou hast delivered me over to the princes of the priests.

My people, &c.

V. For thee I opened the sea; and with a launce thou hast pierced my side.

My people, &c.

V. I went before thee in a pillar of the cloud,

and thou hast brought me to the palace of Pilate.

My people, &c.

V. I nourished thee with Manna in the de∣sart; and thou hast struck me with bussets and whips.

My people, &c.

V. I gave thee wholsom water to drink from the rock: and thou hast given me to drink vinegar and gall.

My people, &c.

V. For thy sake I have struck the kings of the Chananites; and thou hast struck my head with a reed.

My people, &c.

V. I gave thee a royal scepter; and thou hast set upon my head a crown of thorns.

My people, &c.

V. I have raised thee with great strength, and thou fastened me on the cross.

The ANTIPHON.

The people, by their adoring the Cross, testifie their hor∣rour of the Jews impiety, and ingratitude, and considering, how Christ triumphed over death, by his glorious Resur∣rection, to make us partakers of his glory, they render him thanks.

O Lord, we adore thy Cross; we praise and glorifie thy Holy Resurrection: for by the Wood of the Crofs the whole World is fil∣led with joy.

PSALM LXVI.

The Faithful beg of God, that he will make them capable to receive the benefit of his Passion and Resurrection.

GOd, have mercy upon us, and bless us: Il∣luminate his countenance upon us, and have mercy on us.

Ant. O Lord, we adore thy Cross, &c.

After this, Crux fidelis, and the Hymn Pange lingua are sung.

HAil, Holy Cross, to thee we bow; To whose blest fruit our lives we ow: Our earth bears no such tree. Dear are the nails, and dear the wood, On which our dear Lord shed his blood: 'Twas Heaven that planted thee. Come then, my soul, and gladly sing, The happy combate of our King, Which on this Cross he sought: Where he (the all-victorious Lamb) Sin, Death and Hell it self o'recame; And our full safely wrought. V. Hail, Holy Cross, to thee we bow; To whose blest fruit our lives we ow: Our earth bears no such tree. V. He saw, with pity, our sad fate, When our first-parents rashly ate Of that unhappy tree.

He saw, and markt the deadly wound; And soon this sovereign Balsam found, To save our souls by thee. V. Dear are the nails, and dear the wood, On which our dear Lord shed his blood: 'Twas Heaven that planted thee. V. This way our cure required, as fit, That Heaven's high wisdom should out-wit The dire black art of hell: And from the source of all our bane, A powerful Antidote should be tane, The poison to expell. Hail, Holy Cross, &c. V. When the blest time was fully come, The Father, from his glorious home, Sent his Eternal Son: He that created Heaven and Earth, Of a poor Virgin took his Birth, And our frail flesh put on. V. Dear are the nails, &c. V. The tender Infant, as he lies In the cold manger shrinks and cries, As little children use: While his chast Mother binds his hands, His feet, his legs in swathing bands. Nor does he worse refuse. V. Hail, Holy Cross, &c. V. He does not only not refuse, But out of pure love freely chuse, Death on this bitter Cross:

Where he (the innocent Lamb) was slain, Eternal Life for us to gain; And so repair our Loss. V. Dear are the nails, &c. V. Behold the gall and vinegar, The mocking reed and cruel spear: Their hate, his love display. Behold the body cold and wan, Whence streams of blood and water ran, To wash our stains away. V. Hail, Holy Cross, &c. V. Bend, gentle tree, O quickly bend Thy softned branches, and suspend Thy native stubborn heart: O give at least this small relief To the God of Heaven, but man of grief At least abate his smart. V. Dear are the nails, &c. V. 'Twas thou alone wert worthy thought To bear him, who our ransom brought, And on thee paid it down. 'Twas he alone, and his dear blood, That sav'd us from the common flood; Which else the world would drown. V. Hail, Holy Cross, &c. V. All glory to the sacred Three, One individed Deity, All honour, bliss and praise: O may we still adore thy Name, Thy Pow'r and Goodness still proclaim, Beyond the end of days. Amen. V. Dear are the nails, &c.

When the adoration of the Cross is near finished, the Can∣dles upon the Altar are lighted, and the Deacon taking the cor∣poral case, carries it to the Altar, spreading the corporal upon the Altar, after the usual manner, and puts it directly against the Purificatory: And the Adoration being ended, he places the Cross upon the Altar. The Sub-deacon takes the Missal from the Epi∣stle, and carries it to the Gospel side. Then a Procession is made to the place where the blessed Sacrament is reserved. The Sub∣deacon goes first with the Cross, between two Acolytes, they car∣rying Candlesticks with lighted Tapers; and the Clergy follows in order; the Priest last: with those that Officiate. When they are come unto the place where the blessed Sa∣crament is, the Tapers are lighted, and not put out till after the Communion. The Priest kneels, and prays a while: the Dea∣con in the mean time opens the Tabernacle, wherein the blessed Sacrament is. Then the Priest rising up, puts Incense into the Censors, without blessing it: then kneeling again, he takes one of the Censors, and incenseth the Holy Sacrament. Then the Deacon, taking the Chalice, wherein the blessed Sacrament is, out of the Tabernacle, he puts it into the Priests hands, who covers it with the ends of the vail, that is upon his shoulders; and so they go in order as they came: the Priest, with the blessed Sacrament, under the Canopy; the two Acolytes incensing; and all the people singing this Hymn.

A Broad the Regal Banners fly; Now shines the Crosses mystery: Ʋpon it life did death endure, And yet by death did life procure. Who, wounded with a direful spear, Did purposely, to wash us clear, From stain of sin, pour out a flood Of precious water, mixed blood. Fully accomplisht are the things, David, in faithful Meeter, sings: Where he to nations does attest, God on a tree his reign possest.

O lovely and refulgent tree, Adorn'd with purpled majesty; Cull'd from a worthy stock, to bear Those limbs which sanctified were. Blest tree, whose happy branches bore The wealth, that the World restore: The beam, that did that body weigh, Which rais'd up Hell's expected prey. Hail, Cross of hopes, the most sublime Now in this Morning Passion-time; Improve religious souls in grace; The sins of criminals efface. Blest Trinity, Salvation's spring; May every soul thy praises sing; To those thou grantest conquest by, The Cross-Rewards apply. Amen.

When the Priest shall come to the steps of the Altar, the Dea∣con kneeling first, shall take the blessed Sacrament, and place it upon the Altar. Then the Priest, standing upright, puts Incense into the Censor, and incenseth the B. Sacrament upon his knees. Then the Vail is taken off his shoulders, and he goes up to the Altar, where he kneels again, and takes the Hoast out of the Cha∣lice, putting it upon the Patten, which he takes from the Deacon. After this, he puts the consecrated Hoast upon the Corporal, without any words, or making the sign of the Cross. Then he puts the Patten, not under the Corporal, as is usual, but above, to represent Jesus Christ in his Sepulcher. If by chance he hath toucht the Hoast, he must wash his singers in some Vessel, and dry them upon the Purificatory: and to do this also, he must go down the steps of the Altar. The Deacon takes the Chalice, and without wiping it, he goes to the Epistle corner, and puts Wine into it, the Sub-deacon also puts in a little Water, without blessing it; and so presents the Chalice to the Priest, without either kissing his hand, or the Chalice. The Priest placeth the Chalice upon the Corporal, without making the sign of the Cross, or saying any thing. The Deacon covers it with the Pall.

The Priest puts Incense into the Censor, without a blessing; to signifie, that the Author of all blessing is dead. Then he incenseth the Oblation of Wine and Water, to teach us thereby, that Bloud and Water issued out of our Saviours side, when he was pierced upon the Cross: and kneels not, when he incenseth the Oblation; to signifie to us, that this Wine and Water is not to be consecrated.

LEt this Incense, O Lord, blest by thee, ascend unto thee; and let thy mercy de∣scend upon us.

After the Priest hath incensed the Oblation, he incenseth the Altar; testifying, that as the Sacrifice, which is offered, is in∣sinitely more Holy, than the Sacrifices of the old Law; so he ought to beg of God a more perfect preparation, and a greater sanctity of Life, than that which the Royal Prophet required in this 140 Psalm; of being able to correspond, by his Prayers, to the sanctity of the Sacrifice, which was but a Figure of the Sacrifice of Jesus Christ.

LEt my Prayer, O Lord, be directed as In∣cense in thy sight; the elevation of my hands as Evening Sacrifice. Set, O Lord, a watch to my mouth, and a door round about my lips, that my heart decline not into the words of malice, to make excuses for sins.

The Priest gives the Censor to the Deacon, without being incensed himself, as refusing that Honour upon this day, where∣in Jesus Christ was so affronted with Ignominies: and he prays God to inflame his heart, as well as all others, with a more fer∣vent Charity, than the fire in the Censor.

MAy our Lord kindle in us the fire of his love, and the flame of his eternal cha∣rity. Amen.

The Priest, having delivered the Censor to the Deacon, goes down from the Altar on the Epistle side; and being near the Credence, with his Face to the People, he washeth his hands silently; and then returning up to the Altar, he kneels to the blessed Sacrament: after that, bowing himself, with his hands joyned, before the Altar, he says,

WE present our selves, O Lord, before thee, in the spirit of humility and re∣pentance: and therefore we beseech thee, that this Sacrifice may be agreeably accomplisht by us this day.

The Priest kisseth the Altar, and kneels down: then turning to the People, he desires them to joyn in Prayers with him to God, that he will please to accept this Offering of Wine and Water, in memory of the Bloud and Water, which ran out of our Saviours side. And this Offering is a kind of Sacrifice, in that it is joyned with the Consecrated Hoast; which repre∣sents the bloudy Sacrifice of Jesus Christ.

PRay, Brethren, that this, my Sacrifice, (which is also yours) may be acceptable to God the Father Almighty.

And to observe unto us, that this Oblation is only a repre∣sentation of the bloudy Sacrifice of Jesus Christ; and that no unbloudy Sacrifice is celebrated this day, Suscipiat Dominus is not answered. And thereupon also there is no Consecration this day; be∣cause the memory of Christs Passion is only celebrated, as it actually had past. Nevertheless, that we may not be deprived of participating the fruit of his Passion, being incorporated anew with him, the Body of this our Divine Saviour is reser∣ved the day before; but not the Bloud, for fear of Accidents.

Let us Pray.

PRAECEPTIS, &c.

The faithful beg of God, that they may be made worthy to reap the benefit of the Passion of his Son Jesus Christ, in re∣ceiving his Body, in the same Prayer, which Christ himself taught us, giving them confidence to call him our Father, as he made himself our Brother: to teach us, that we cannot fail of any thing, having an Omnipotent Father.

BEing taught by our Saviour's Commands, and led by Divine Institution, we are bold to say,

Our Father, which art in Heaven, (where you shine in greater glory, and whereunto thou art pleased, that we should raise our thoughts.)

Hallowed be thy Name. (Acknowledged and Adored.)

Thy Kingdom come. (The Empire of thy Grace in this World, and of the next.)

Thy Will be done in Earth, as it is in Hea∣ven.

Give us this day our daily bread: (The pre∣cious Body and Blood of thy Son, which is daily consecrated; thy Grace and all things necessary for us in the course of this life.)

And forgive us our debts, as we forgive our debtors.

And lead us not into temptation:

The People, to testifie their concurrence with the Priest, in this Prayer, answer,

But deliver us from evil. (From sin, from the snares of this world, the flesh, and the devil.

And to shew that this Prayer is pronounc'd in the name of all, it is answered,

Amen.

LIBERA, &c.

The Priest considering, that there is no greater evil, nor more contrary to the Holy Communion, than that, which may trouble and destroy the Peace and Union of Christians, beseeches God to deliver us by the Merits of Jesus Christ, by the Intercession of the Blessed Virgin, of the Apostles and all the Saints, and to grant us that Peace and Union, which we ought to have, with our Saviour, and with the other Members of his Church: which he signifies by breaking the Hoast, and dividing it into three parts. That part, which he puts upon the Patten, signifies the faithful in this life: that which he retains in his Hand, the faithful that are in Purgatory; and that which he breaks, the blessed.

DEliver us, O Lord, we beseech thee, from all evils, past, present, and to come; and grant us peace in these our Duties, by the in∣tercession of the ever-glorious Virgin Mary, Mother of God, of thy Apostles, St. Peter and St. Paul, of St. Andrew, and all the Saints: that, being assisted by thy gracious mercy, we may be free from all sin, and secure from all dangers: Through the same, our Lord Jesus Christ, who liveth and reigneth God with thee, in the unity of the Holy Ghost, for ever and ever.

The faithful, concurring with the Priest, answer,

Amen.

No Incense is used at this Elevation, to signifie, that on this day the Jews refused all honour due to God: nor are the Bells rung; to mind us of the Disciples silence and astonishment. After the Deacon hath uncovered the Chalice, and the Priest divided the Hoast into three parts, over the Chalice, he puts the least particle into the Chalice; which represents the Estate of the blessed, and the other two parts upon the Patten, without saying any thing, or making the sign of the Cross: omitting Pax Domini, &c. Haec commixtio, &c. Agnus Dei, &c. Domine Jesu Christe, qui dixisti, &c. Domine Jesu Christe Pili Dei vivi, &c. to express unto us, that the wholesom effect of Christs Passion and the reconciliation of Men with God, was not compleated till after his Resurrection. Nor is the Pax given about, for the same reason; as also to shew our aversion to Judas his traiterous kiss. The Priest says the Prayer following, to beg of God a dis∣position requisite for the worthy receiving of the Eucharist.

GRant, O Lord Jesus Christ, that this parti∣cipation of thy body, which now, though unworthy, I intend to receive, may not turn to my judgment and condemnation; but, through thy mercy, may be a protection, and and a wholsom medicine to my soul and body: Who livest and reignest with God the Father, in the unity of the Holy Ghost, world without end. Amen.

And having kneeled to adore the Sacrament, taking the Hoast between his hands, considering he is to receive his God, he puts all his confidence in his mercy, saying,

I Will take the Celestial Bread, and will call upon the Name of our Lord.

And calling to mind, how acceptable the Centurion's humi∣lity was to the Son of God, when he would have honoured him with a visit, in imitation of him, he protests himself un∣worthy so great a favour, and, knocking his breast, useth the same words.

LOrd, I am not worthy, that thou shouldest enter under my roof; only say the word, and my soul shall be healed.

Lord, I am not worthy, that thou shouldest enter under my roof; only say the word, and my soul shall be healed.

Lord, I am not worthy, that thou shouldest enter under my roof; only say the word, and my soul shall be healed.

When he receives the Body of our Lord, he makes the sign of the Cross with the Hoast, calling to his mind, that 'tis that Body, which Christ exposed to death, to save us.

THe Body of our Lord Jesus Christ pre∣serve my Soul to Life Everlasting. Amen.

The Priest having taken the Body of Christ, the Deacon unco∣vering the Chalice, drinks that piece of the Hoast, put into the Chalice, together with the Wine therein, without saying any thing, or making the sign of the Cross; to signifie, the Wine is not consecrated. The Sub-deacon pours wine and water into the Chalice, to wash his singers, that so the least piece of the Sacra∣ment may not remain; to teach us, how careful we ought to be to preserve our selves in purity, he says this Prayer.

GRant, O Lord, that what we have taken with our mouth, we may receive with a clean heart; and that, of a Temporal Gift, it may become unto us an Eternal Remedy.

And all the rest that is said in ordinary Masses, wherein Con∣secration is made, is omitted; to signifie, that in this days ser∣vice there is no Consecration; nor are the accustomed Prayers said for those that partake in the consecrated things.

ON FRIDAY IN Holy Week.

The same Even-song is said as before, till you come to Magnificat.

At MAGNIFICAT.

Antiphon.

The Church, at the end of this days Office, entertains us with the bitter drink, which the Executioners presented to our Sa∣viour, even at his expiring, when he cried, I thirst: to make us acknowledge the servent Charity he had for us; not desiring less fervently our Salvation, then he had thirsted in his flesh: and signifying by some of those his last words, and at the most remarkable moments of his life, that his desire of our Salva∣tion is the consummation of all our Mysteries.

WHen Jesus had taken vinegar, he said, It is finished; and, bowing down his head, he gave up his ghost.

V. Christ was made obedient for us unto death; even the death of the Cross.

Pater noster, &c. Ave Maria, &c.

Miserere mei I eus, &c. as before, pag. 6.

The PRAYER.

Respice quaesumus, &c. as before, pag. 130.

FOR SATURDAY IN Holy Week.

• ...

  At Prime, As before, Page 131.

• ...

  At the Third Hour, As before, Page 136.

• ...

  At the Sixth Hour, As before, Page 142.

• ...

  At the Ninth Hour, As before, Page 147.

[illustration] engraving: guards outside the tomb of Christ

AT MASS.

The station in the Church of St. John Lateran.

This day in Rome the Station is at S. John Lateran's, because formerly the Pope was accustomed there to bless the Fonts, and solemnly administer Baptism. The Altars are made ready, and the Canonical hours said, but no Tapers lighted till the begin∣ning of Mass; in the mean time without the Church fire is struck out of a Flint, and Coals alighted therewith. The Prayer of the None being ended, the Priest in his Albe with a stole and pluvial of a violet colour, accompanied with his Ministers, goes before the Church-gate, there to bless the new fire, the Sub-deacon carrying the Cross, and the Acolyts Holy Water, the Thurlble without fire, the Box with Frankincense and five Grains of In∣cense, in a Bason for the Paschal Candle. The unlighted Candles signifie, that the Old Law hath been fulfilled and consummated by Jesus Christ. The new fire from the flint without teaches us that Jesus Christ, figured by the flint-stone, is come to infuse the fire of his Divine Love into the World by his Death, which he suffered without the Walls of Jerusalem, desiring that it may enlighten our hearts, as he himself testifies in the 12th. Chapter of Saint Luke.

And the Church begs of God in the following Prayer when the new fire is blest.

V. Our Lord be with you.

R. And with thy spirit.

Let us Pray.

O God, who by thy Son, the corner-stone of thy Church, hath bestowed upon thy faithful the fire of thy splendour, sanctifie, for

our use, this new fire, drawn out of the flint stone; and grant us thy grace, during this Pas∣chal Feast, to be so inflamed with celestial de∣sires, that we may arrive with pure hearts to the solemnity of thy Eternal Glory: Through the same Christ our Lord. Amen.

As God leading the People of Israel out of the Egyptian Bon∣dage under the conduct of Moses, did enlighten them with a Pillar of Fire, to bring them into the Land of Promise. So the faithful now beg of God, that having delivered them from the Tyranny of the Devil and Slavery of Sin, through his Son Jesus Christ, he will please so to enlighten them with his Grace, that they may enter into Heaven according to his promises.

Let us Pray.

O Almighty Father, never-failing Light, Creator of all light, bless this light which is sanctified and blest by thee, who en∣lightenest the whole World, that we may be thereby enlightened and inflamed. And as thou didst carry a light before Moses, going out of Egypt, so also be pleased to illuminate our hearts and senses, that we may at length arrive to Life and Light Everlasting: Through Christ our Lord, Amen.

Let us Pray.

O Lord, Holy Father, Omnipotent Eternal God, vouchsafe to co-operate with us, who bless this fire in thy Name, and in the Name of thy Son our Lord, and of the Holy

Ghost, and assist us against the fiery darts of the enemy, enlightening us with thy heavenly grace. Who livest and reignest with the same, thy only begotten Son, and the Holy Ghost, God, for ever and ever. Amen.

The fire being blest, the Priest also blesseth the five grains of Incense, to represent the persumes which the devout Women brought to our Saviours Sepulcher, and being fixt to the Paschal Candle, they represent the five wounds in our Saviours Body, the scars whereof he would retain after his Resurrection.

This blessing is performed, to signifie that God by the Merits of Jesus Christ his Son (who brought the light of his Grace to the World) sanctifies all Creatures which the Devil makes use of to draw us into sin, and that by the Merits of this our Saviour, the Church applies her blessings and prayers against the assaults of the Devil, that in all places we may make a right use of them.

And therefore in former Ages this Ceremony was used the Night following at the Midnight Mass, about which time Christ rose again, to mind us of the new light of the World received by his Resurrection.

O God Almighty, pour forth we beseech thee, thy abundant blessings upon this Incense, and renewing the world by an invi∣sible regeneration, enlighten this night, that not onely the Sacrifice, which is offered this night, may shine by a secret mixture of thy splendour, but also, that, in whatever place any part of the Mystery of this sanctification shall be brought, all surprise and malice of the Devil being chased away, the vertue of thy Majesty may be assisted. Through Christ our Lord. Amen.

Then the Priest puts Incense into the Censor and blesses it, protesting by this blessing that adoration is due to God alone, and beseeches him that his prayers may rise as Incense unto him.

BE thou blest by him, in whose honour thou shalt be burnt.

Then the Priest sprinkles the Incense and new fire with the Holy Water, to shew us that we ought to cleanse our selves of our sins, that we may be capable of the new light which Christ hath brought to the World, and therefore he saith,

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

Then the Deacon putting on a white Dalmatick, to represent the Angels who declared Christs Resurrection; takes a Cane whereunto three small Candles are fixed in a triangle, which he lights one after another, to instruct us that the Light of the Go∣spel which Jesus Christ hath brought unto us, is the work of the blessed Trinity, to whom we are to render thanks.

And therefore advancing towards the Altar, he thrice repeats

Behold the light of Christ.

The Faithful answer,

R. Thanks be to God.

The Deacon disposing himself to receive Commission from the Priest to give God thanks for the favour done us, in freeing us from the Tyranny of the Devil, and the Slavery of Sin, by the Death and Resurrection of his Son Jesus Christ, whereof the Jewish Pasch was a figure, asks his blessing.

Vouchsafe, Father, to bless.

The Priest, blessing him, saith,

OUr Lord be in thy lips, that thou mayest worthily and competently declare the

praises of his Pasch. In the Name of the Fa∣ther, and of the Son, and of the Holy Ghost. Amen.

Then the Deacon, taking the Censor out of the Acolyts hands, incenseth the Book thrice, in honour of the Holy Trinity, which the light of the Gospel revealed unto us, as we are taught by Je∣sus Christ. And inviting the Faithful to give God thanks for the Victory which his Son Christ Jesus gained over the Devil, and for the favour done unto them, by drawing them from darkness and servitude of sin, by the light of the Gospel, represents unto them, that their joy ought to be common to them and to the Angels, who rejoyce to see, that their number (lessened by the fall of Lucifer and his complices) is filled up again by humane nature, renewed and repaired by Jesus Christ.

Then the Deacon, acknowledging his own unworthiness, joyns in Prayer with the Church.

MAy the angelical troops now rejoyce; may the divine mysteries be celebra∣ted with a holy joy; may the sound of a comfortable trumpet publish the victory of so great a King; and may the whole earth be sensible of the blessing it had, by the splendour of the the Eternal King, who freed it from that darkness which overspread the whole World. May our Mother, the Church, rejoyce also at the glympse of so resplendent light; and may this place resound with the voices of this Congregation: And therefore I beseech ye, my beloved Brethren, here present, who, enlightened with the admirable splendour of this holy light, joyn with me, and call upon our Merciful and Almighty God, to the end, that as he hath been pleased, not through my

merits, to advance me to the number of his Levites, so shedding the beams of his light upon me, he will give me grace to perfect the praise of this Paschal Candle. Through, &c. Amen.

The Benediction and Praise of the Paschal Candle is very an∣cient, for this Ceremony is mentioned in Prudentius his Hymn, who lived in the fourth Age, and St. Gregory Nazianzenus, and St. Ambrose.

Then the Deacon prepares the Faithful to celebrate this Cere∣mony worthily with him, advising them to lift up their hearts to God, and to quit all affections to Creatures, acknowledging the grace they have received of God by the Light of his Gospel, which is represented by the Candle.

Our Lord be with you.

R. And with thy spirit.

R. Lift up your hearts.

The Faithful being in the disposition he requires, answers,

We have raised them towards our Lord.

Then the Deacon bids the Faithful consider that God so dis∣posed their hearts, therefore that they should give publick thanks.

Let us give thanks to our Lord.

The Faithful answer, that it is just and reasonable, and accord∣ing they give publick thanks by the Deacon, and particular resentments of their hearts by following in their minds the words which the Deacon uses.

R. It is meet and just.

The Deacon exhorts the Faithful to give God thanks for that in this Night by the glorious Resurrection of his Son our Lord Jesus Christ, and by the Merits of his Death he had freed us from

the Tyranny of the Devil, and from the Bondage of Sin, wherein our first Parent by his sin had involved us; and for that by the light of his Gospel he had conducted us to the Kingdom of Heaven, which he had promised to his faithful Servant, as he delivered the Israelites out of the Captivity of Egypt, causing a Pillar of Fire to lead them into the Land of Promise.

IT is truly meet and just, that with all affe∣ctions of our heart and soul, and with the ministry of our voice, we glorifie the invisible God, Father Almighty, and his onely Son, our Lord Jesus Christ, who hath paid Adam's death for us to his Eternal Father; and, by shed∣ding his innocent blood, hath blotted out the hand-writing of our old sins, whereby we are subjected to death: For these are the Paschal Feasts wherein the true Lamb is immolated, and the gates of the Faithful consecrated by his blood. This is that night wherein first thou madest our forefathers, the Children of Israel, to pass the Red Sea dry-foot. This is that night which dissipated the darkness of sins, by the light of a pillar of fire. This is that night, which separating through the whole World those that believe in Jesus Christ, from the vices of this age, and from the darkness, where∣in sinners are ingaged, restores them to grace, and associates them to sanctity. This is that night, wherein the chains of death being bro∣ken, Christ ascended Conquerour from Hell. For it would not have availed us to have been born, unless Christ had been pleased to redeem us. O God, how admirable is thy bounty

towards us! how inestimable thy charity! who didst deliver up thy Son to redeem thy slave. O certain necessary sin of Adam, to make us sensible of the excess of God's love to∣wards us! since it hath been effaced by the death of Jesus Christ. O happy fault, that merited to have such and so great a Re∣deemer! O truly happy night, which alone deserved'st to observe the time and moment of Christ his rising from the dead! This is that night of which it is written in the 178th Psalm, The night shall shine as the day, and the night is my illumination in my delights, therefore the sanctification of this night banisheth all crimes, washeth away all offences, restores to innocence those that had been lost, makes glad the afflicted, reconciles hatred and enmi∣ties, restores peace and union, and humbles em∣pires.

Here the Deacon puts the five grains of blest Incense in form of a Cross into the Candle not yet lighted, which signifies the dead Body of our Saviour, teaching us how adorable the wounds were which he received on the Cross, where he offered up him∣self a Sacrifice for us to God his Father, whereof the Evening Sacrifice was a figure in the Old Law, and the Sacrifice of the Altar is a representation of it in the Evangelical Law. Then the Deacon lighting the Candle, which then becomes a figure of Christs Body risen again, acknowledges the advantage we have received by his Resurrection.

REceive then, O Holy Father, from us, on this happy night, the Evening-Sacrifice of this Incense, which thy Holy Church, by

its Ministers, renders unto thee in the Solemn Oblation of this Wax Candle, made of the work of Bees. And now we acknowledge the praise-worthy Benefits of this Pillar, lighted from the sparkling fire, to the honour of God.

Then the Deacon lights the Candle with one of the three Cierges on the Cane, to signifie that Jesus Christs Resurrection, as also his Incarnation and Passion, was the work of the whole Trinity (whose works are inseparable) though the only Person of the Son became Incarnate, suffered Death, and rose again commu∣nicating the glory of his Resurrection and Graces necessary to obtain it without the least diminution to himself, to those who are regenerated and formed in his Church, as this Wax which is employed to the Service of God.

WHich (fire) though it be divided, yet loseth it not any thing in the commu∣nication of its light, feeding it self from the melted Wax, which the Bee hath produced, to make the substance of this precious touch.

Here the Lamps and Tapers are all lighted with the new fire, to represent the light and grace which Jesus Christ hath poured forth upon his Faithful in his Resurrection, carrying away the spoils of Hell, whereof the Egyptian spoils born away by the Children of Israel, at their going forth of Egypt, were a figure. And the Deacon magnifying the benefits of Gods bounty, be∣seeches his Majesty to bestow them upon all Orders which com∣pose the body of his Church.

O Night, truly blessed, wherein the Egyp∣tians were pillaged, the Hebrews enricht with their spoils. The night wherein celestial and terrestial, divine and humane things were conjoyned. We beseech thee therefore, O Lord,

that this Candle, consecrated to the honour of thy Name, may, without ceasing, dissipate the darkness of this night, and that its light, ascending as an acceptable perfume, may mix with the celestial lights. Let the morning-star receive its flames; that star, I say, which ne∣ver sets, and who, being risen again, and re∣turned from Hell, shined afresh upon man∣kind. We beseech thee therefore, O Lord, that, granting us peace in our days, thou wilt vouchsafe, amidst these Paschal-Feasts, to lead us as thy servants, to govern and protect us continually, with thy whole Clergy, and all thy Faithful, our Holy Father, the Pope, and our Bishop. Regard likewise our King, N. and, knowing the desires of his heart, grant, O God, by the ineffable grace of thy bounty and mer∣cy, that he may enjoy a tranquillity of perpe∣tual peace, and, together with his people, a heavenly victory: By the same our Lord Je∣sus Christ thy Son, who livest and reignest with thee, in the unity of the Holy Ghost, one God, world without end. Amen.

The blessing of the Paschal Candle being ended, the Pro∣phesies and Canticles are read out of the Old Testament; to in∣struct the Catechumens in Divine Mysteries, who there present themselves to receive Baptism. And these Lessons are read with∣out any Title, to observe unto us, that the Catechumens are not as yet vers'd in Holy Writ.

The FIRST PROPHECY, taken out of the 1st Chapter of Genesis.

In this Lesson the Catechumens are taught, that all Creatures subsist by God alone, who would in creating them give a Being to a Good that might proceed from him, though he had no use of them, to compleat himself by them, his whole felicity being in himself, though these his Creatures had never been, or that they had remained in their imperfection; then the Church represents how God made Man the most noble and perfect of all visible Creatures, in raising him above all that is upon the Earth, in making him according to his own Image, in giving him Reason and Understanding; and lastly, making him capable of Eternal Felicity.

IN the beginning God created heaven and earth. And the earth was void and vacant, and darkness was upon the face of the depth. And the spirit of God moved over the waters. And God said, Be light made. And light was made. And God saw the light, that it was good; and he divided the light from darkness. And there was evening and morning, that made one day. God also said, Be a firma∣ment made amidst the waters: And let it di∣vide between waters and waters. And God made a firmament, and divided the waters, that were under the firmament, from those that were above the firmament. And it was done so. And God called the firmament, hea∣ven: And there was evening and morning, that made the second day. God also said, Let the waters, that are under the heaven, be gathered

together in one place: And let the dry land appear. And it was so done. And God called the dry land, earth; and the gathering of wa∣ters together, he called seas. And God saw that it was good. And said, Let the earth shout forth green herbs, and such as may seed; and fruit-trees, yielding fruit after his kind, such as may have seed in it self upon the earth. And it was done so. And the earth brought forth green herb, such as seeds according to his kind; and tree that beareth fruit, having seed each one according to his kind. And God saw that it was good. And there was evening and morn∣ing, that made the third day. Again, God said. Be there lights made in the firmament of heaven, to divide the day and night, and let them be for signs and seasons, and days and years; to shine in the firmament of heaven, and to give light upon the earth. And it was done so. And God made two great lights; A greater light to govern the day, and a lesser light to govern the night; and stars. And he set them in the firmament of heaven, to shine upon the earth, and to govern the day and the night, and to divide the light and the darkness. And God saw that it was good. And there was evening and morning, that made the fourth day. God also said, Let the waters bring forth creeping creature, having life, and flying foul, over the earth, under the firmament of hea∣ven. And God created huge whales, and all

living and moving creature, that the waters brought forth according to each sort, and all foul, according to their kind. And God saw that it was good. And he blessed them, saying, Increase and multiply, and replenish the waters of the sea: and let the birds be multiplied upon the earth. And there was evening and morn∣ing, that made the fifth day. God said more∣over, Let the earth bring forth living creature in his kind, cattel, and such that creep, and beasts of the earth, according to their kinds. And it was so done. And God made the beasts of the earth, according to their kinds; and cattel, and all that creepeth on the earth, in his kind. And God saw that it was good: And he said, Let us make man to our own image and likeness: let him have dominion over the fishes of the sea, and the fouls of the air, and the beasts, and the whole earth, and all creeping creature that moveth upon the earth. And God created man to his own image; to the image of God he created him: male and female he created them. And God blessed them, and saith, Increase and multiply, and replenish the earth, and subdue it; and rule over the fishes of the sea, and fouls of the air, and all living creatures that move upon the earth. And God said, Behold, I have gi∣ven you all manner of herb that seedeth upon the earth, and all trees that have in themselves seed of their own kind, to be your meat; and

to all beasts of the earth, and to every foul of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done. And God saw all things that he had made; and they were very good. And there was evening and morning, that made the sixth day. The hea∣vens therefore and the earth were fully finish∣ed, and all the furniture of them. And the seventh day God ended his work, which he had made; and rested the seventh day from all the work that he had done.

The Church having told us, in the precedent Lesson, whence we derive our Extraction, to what a state of Glory God had raised the first Man, having placed him in the midst of the de∣lights of Paradise, as in the shadow of Life; from whence, by an exact observance of God's Commandments, he was to have been translated to a far more happy condition: in this she tells us the cause of our fall, and the excess of God's love to us; that he sent his only Son to deliver us from eternal Damnation; whereunto we were enslaved, and to make us capable of Eter∣nal Life. And thereupon by the voice of the Deacon she ex∣horts us to bend our knees, and render all due acknowledgments to the Divine Goodness.

Let us Pray.

Let us bend our knees.

The Church shewing us, that our sins are exceeding great and numerous, and that our state is very lamentable; yet she assures us, that the Remedy our Saviour brought us, is far more effectual and powerful, by the Sub-deacon's answering,

R. Lift up your selves.

The Faithful give God thanks by the Priest for his goodness, in Creating and Redeeming them; and considering, that the Mortal Venom of sin seized upon Eve and Adam through their own Senses; and thereby fell into that misery, which was the Fountain of ours, beseeches of his Majesty the Grace to subject their Senses to their Reason; so as they may reap the wholsome effect of their Redemption.

O God, who, by an admirable effect of thy power, hast created man, and yet more powerfully hast redeemed him, grant, we be∣seech thee, strength of our reason, we may overcome all allurements to sin, and, at length, enjoy eternal happiness: Through our Lord Jesus Christ. Amen.

The SECOND PROPHECY, out of the 5th, 6th, 7th, and 8th Chapters of Genesis.

In this second Lesson the Church teaches Catechumens, that as in the Deluge all men perish'd, except those that were in the Ark with Noe: So to avoid damnation, all Men must enter into the Ark, that is, into the Church of Christ, out of which there is no Salvation.

NOE, when he was five hundred years old, begat, Sem, Cham, and Japhet. And af∣ter that men began to be multiplied upon the earth, and procreation of daughters, the sons of God, seeing the daughters of men, that they were fair, took to themselves wives out of all which they had chosen. And God said, My spirit shall not remain with man for ever, because he is flesh; and his days shall be an hundred and twenty years. And gyants were

upon the earth in those days. For after the sons of God did company with the daughters of men, and they brought forth children: these be the mighty of the old world, famous men. And God, seeing the malice of men was much upon the earth, and that all the co∣gitation of their hearts was bent to evil at all times, it repented him, that he had made man upon earth. And touched inwardly with sor∣row of heart, I will (saith he) clean take away man, whom I have created, from the face of the earth, from man, even to beasts; from that which creepeth, even unto the fouls of the air: For it repenteth me, that I have made them. But Noe found grace before our Lord. These are the generations of Noe. Noe was a a just and perfect man in his generations: He did walk with God. And he begat three sons, Sem, Cham, and Japhet. And the earth was corrupted before God, and was replenished with iniquity. And when God had perceived that the earth was corrupted, (for all flesh had corrupted his way upon earth) he said to Noe, The end of all flesh is come before me: the earth is replenished with iniquity from the face of them: and I will destroy them with the earth. Make thee an ark of timber-plank: cabinets shalt thou make in the earth, and shalt pitch it within and without with Bitume. And thus shalt thou make it. The length of the ark shall be three hundred cubits, fifty

cubits the breadth, and thirty cubits the heighth of it. Thou shalt make a window in the ark; and in a cubit finish the top of it: and the door of the ark shalt thou set at the side below; middle chambers, and third losts shalt thou make in it. Behold, I will bring the waters of a great flood upon the earth, that I may destroy all flesh, wherein there is breath of life under heaven. All things that are in the earth shall be consumed. And I will esta∣blish my covenant with thee, and thou shalt enter into the ark, thou and thy sons, and thy wife, and the wives of thy sons, with thee. And of all living creatures, of all flesh, thou shalt bring pairs into the ark, that they may live with thee, of the male sex and the female. Of fouls according to their kind, and of beasts in their kind, and of all that creepeth on the earth, according to their kind: pairs of all sorts shall enter in with thee, that they may live. Thou shalt take therefore with thee of all meats, that may be eaten, and thou shalt lay them up with thee; and they shall be meat for thee and them. Noe therefore did all things which God commanded him. And he was six hundred years old, when the waters of the flood overflowed the earth. Then all the foun∣tains of the great depth were broken up, and the flood-gates of heaven were opened; and the rain fell upon the earth forty days and forty nights. In the very point of that day entred

Noe, and Sem, Cham, and Japhet, his sons, and his wife, and the three wives of his sons, with them into the ark, they and every beast, ac∣cording to their kind; and all cattel in their kind, and all that moveth upon the earth, ac∣cording to their kind; and all foul, according to their kind. Moreover, the ark floted upon the waters. And the waters prevailed out of measure upon the earth: and all the high moun∣tains under the whole heaven were covered. Fifteen cubits higher was the water above the mountains which it covered. And all the flesh was consumed, that moved upon the earth, of fowl, of cattel, of beasts, and of all creepers, that creep upon the earth. But only Noe re∣mained, and they that were with him in the ark. And the waters held on above the earth an hundred and fifty days. And God remem∣bred Noe, and all the beasts, and all the cattel, which were with him in the ark; and brought a wind upon the earth, and the waters decrea∣sed. And the fountains of the depth, and the flood-gates of heaven were shut up, and the rain from heaven was staid. And the waters returned from the earth, going and coming: and they began to decrease after an hundred and fifty days. And after that forty days were passed, Noe opened the window of the ark, which he had made, let forth a crow; which went forth, and did not return, till the waters were dried upon the earth. He sent forth also

a dove after him, to see if the waters were ceased yet upon the face of the earth; which finding not where her foot might rest, returned to him into the ark; for the waters were upon the whole earth, and stretched forth his hand, and caught her, and brought her into the ark. And having expected yet seven more days, a∣gain he let forth a dove out of the ark: but she came to him at eventide, carrying a bough of an olive tree, that had green leaves in her mouth. Noe therefore understood, that the waters were ceased upon the earth. And he expected never∣theless other seven days; and he sent forth a dove, which returned not any more to him. And God spake to Noe, saying, Go forth of the ark, thou and thy wife, thy sons and the wives of thy sons with thee. All cattel which are with thee of all flesh, as well in fowls as in beasts; and all creepers, that creep upon earth, bring out with thee, and go ye upon the earth, encrease and multiply upon it. Noe therefore went forth, and his sons, his wife, and the wives of his sons with him. Yea, and all cattel, beasts, and creepers, that creep upon the earth, according to their kind, went forth out of the ark. And Noe built an altar to our Lord; and taking of all cattel, and fowls that were clean, offered holocausts upon the altar. And our Lord smelled a sweet savour.

The Priest begs of God, on the Peoples behalf, that admit∣ting them into his Church, thereby securing them from the De∣uge, wherewith the World was overflowed by sin, he would

be pleased to restore them to that Innocency, wherein they were Created.

Let us Pray.

Let us kneel.

R. Lift up your selves.

O God, whose power is unchangeable, and light eternal, look favourably upon the mystical and wonderful body of thy whole Church, and, by the effect of thy continual con∣duct, compleat tranquillity, the salvation of mankind, that all the world may experimen∣tally see, that thou hast raised what was fallen, and renewed what was decayed; and that all things are re-established by him, from whom they had their beginning; our Lord Jesus Christ thy Son, who liveth and reigneth with thee, and the Holy Ghost, one God, world without end. Amen.

The THIRD PROPHECY, taken out of the 22d Chapter of Genesis.

The Church instructs the Catechumens, that as Christ was tempted by the Devil after his Baptism; so they must prepare for, and fortifie themselves against the Temptations of this Enemy of our Salvation; learning by his example to overcome them. And as there is another sort of Temptation, wherewith God sometimes tries his Servants, the Church admonishes the Cate∣chumens, to be ready, as Christ was, to give Testimony of their Faith and Obedience. And therefore Abraham is proposed as an Example; whose Faith was more prevalent than his inclinations

of Nature, and caused him to Offer couragiously, in Sacrifice, his dear Son Isaac; who had been given him beyond his ex∣pectation, and by whom alone he could hope for his innumera∣ble Posterity, which God had promised unto him. This was a strange Tryal; nor could he have obeyed, with such prompti∣tude, a Command so irksom, but by the strength of Faith: which made him firmly believe, that God, having drawn his Son from a Man half dead through Age, he could also preserve him from the Tomb and Slaughter.

IN those days God tempted Abraham, and said to him, Abraham, Abraham. But he an∣swered, Here I am. He said to him, Take thy only begotten Son, whom thou lovest, I∣saac, and go into the land of vision, and there thou shalt offer him for an holocaust, upon one of the mountains, which I will shew thee. Therefore Abraham, rising up in the night, sad∣led his ass, taking with him two young men, and Isaac his son; and when he had cut wood for the holocaust, he went his way to the place, which God had commanded him. And the third day, lifting up his eyes, he saw the place afar off. And he said to his young men, Tarry you here with the ass: I and the boy, going with speed as far as yonder, after we have ado∣red, will return to you. He took also the wood of the holocaust, and laid it upon Isaac his son; and himself carried in his hand fire and a sword. And as they went together, Isaac said to his Fa∣ther, My father: And he answered, What wilt thou, son? Behold, saith he, fire and wood: Where is the victim of the holocaust? And A∣braham said, God will provide unto himself the

victim of the holocaust, my son. They went therefore together, and they came to the place, which God had shewed him, wherein he build∣ed an altar, and laid the wood in order upon it. And when he had bound Isaac, his son, he laid him on the altar, upon the pile of wood: And stretched forth his hand, and caught the sword for to sacrifice his son. And behold, an angel of our Lord, from heaven, cried, saying. Abraham, Abraham, who answered, Here I am. And he said to him, Stretch not forth thy hand upon the boy; neither do thou any thing to him: Now I have known, that thou fearest God, and hast not spared thy only begotten son, for my sake. Abraham lifted up his eyes, and saw behind his back, a ram amongst the briers, sticking fast by the horns; which he took, and offered an holocaust, instead of his son. And he called the name of that place, Our Lord seeth: whereupon, even to this day, it is said in the mountain, Our Lord will see. And the angel of our Lord called Abraham the second time from heaven, saying, By my own self have I sworn, saith our Lord, because thou hast done this thing, and hast not spared thy only begotten son for my sake; I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea-shore: thy seed shall posses the gates of his enemies. And in this seed shall be blessed all the nations of the earth, because thou hast obeyed my

voice. Abraham returned to his young men, and they went to Bersabee together, and he dwelt there.

The Church considering, that all, descended from Abraham according to the Flesh, are not true Israelites, but only those, who in Holy Scriptures are called his Seed; that is, those who imitate his Faith, begs Gods Grace for all the Gentils, to imitate the Faith of this great Patriarch, so as to reap the effect of the Promises, made to him and his Posterity.

Let us Pray.

Let us bow our knees.

R. Lift up your selves.

O God, the sovereign Father of the Faithful, who by the grace of adoption, through the whole world, multipliest the children of thy promise, and by this Paschal Sacrament, (viz. by the sacrifice of thy Son, whereof the Paschal Lamb and the sacrifice of Isaac was a figure) makest thy servant Abraham in his stead, the Father of all Nations, according to thy promise, grant, that thy people may wor∣thily enter into the grace of their vocation. Through our Lord Jesus Christ, &c.

The FOURTH PROPHECY, out of the 14th Chapter of Exodus.

The Church tells the excellency of Baptism, and its effects, by the wonderful things done for the Israelites: the Pillar of Fire, which shined before them in the Night, and the Cloud, which sheltered them from the heat of the Sun in the Day,

represented the Holy Ghost, and the graces which he poureth out upon us. The passage through the Red Sea, under Moses his Conduct, was a figure of Baptism; which we receive by the Priest, in the Sacramental Water, sanctified by Christ's Bloud. Pharao re∣presented the Devil, and the Egyptians, our sins. The sudden return of the Waters, drowning the Egyptians, signifie, that our sins are ingulfed in the Waters of Baptism; and that coming out of the Font, we ought to look upon them, as the Children of Israel (after they had passed the Red Sea) did upon the Egyptians, dead on all sides upon the Sands, and as they sate upon their Chariots, sunk to the Ground.

IN those days, when the morning-watch was come, behold, our Lord, looking upon the Egyptians camp, through the pillar of the fire and the cloud, slew their army, and overthrew the wheels of their chariots; and they were born in the depth. The Egyptians therefore said, Let us fly from Israel, for the Lord fighteth for them, against us. And our Lord said to Moses, Stretch forth thy hand upon the sea, that the waters may return to the Egyptians, upon their chariots and horsemen. And when Moses had stretched forth his hand against the sea, it returned, in the first break of day, to the former place, and the Egyptians flying away, the waters came upon them, and our Lord en∣wrapt them in the midst of the waves. And the waters returned and overwhelmed the chariots and the horsemen of all Pharo's army, who following were entred into the sea: nei∣ther did there so much as one of them remain. But the children of Israel marched through the midst of the dry sea: and the waters were

unto them as instead of a wall, on the right hand and on the left. And our Lord delivered Israel in that day out of the hand of the Egyp∣tians. And they saw the Egyptians dead upon the sea-shore; and the mighty hand, that our Lord had exercised against them. And the people feared our Lord, and they believed our Lord, and Moses his servant. Then sang Moses, and the children of Israel, this song to our Lord, and said,

The TRACT, taken out of the Eighteenth Chapter of Exodus.

The Church representing to the Catechumens, the Obligation they have (being by Baptism freed from the Tyranny of the Devil, and Slavery of Sin) to sing Canticles of Praise and Thanksgiving to our Lord, with much more joy than the Israel∣ites did, when they were led out of the Egyptian Servitude, and from the Persecution of their Enemies.

LEt us sing unto the Lord, for he triumphed gloriously: The horse and his rider hath he cast into the sea. He is made a helper and protector to me for salvation.

V. He is my God, and I will honour him: my fathers God, and I will exalt him.

V. The Lord is a destroyer of war: the Lord is his Name.

Let us Pray.

The Church, considering that the People of Israel's delivery from the Egyptians Bondage; and the promises which God made

them, was a figure of those Graces, which they shall receive, who imitating the Faith of Abraham, shall become his Children, or true Israelites, by the Regeneration of Baptism, beseeches God that all People may be Regenerated, and have the grace of Faith, that so they may receive the effects of his Promises.

Let us bow our knees.

R. Lift up your selves.

O God, who makest us see, even in our days, the miracles wrought by thee in past ages; that what thou didst in the delivery of one people from the power of Egypt, thou wroughtest for the salvation of the Gentiles, through the water of regeneration; grant, that all the nations of this world may become true children of Abraham, and enter into the dignity of being children of Israel. Through our Lord Jesus Christ, &c.

The FIFTH PROPHECY, taken out of the 54th and 55th Chapter of Isay.

Wherein the Church presents to us the Promise God made to the Gentiles, through his gracious Mercy, of the Health-giving Waters of his Word, and grace of obtaining for them the hea∣venly Inheritance, and eternal Felicity. And first, it tells us, that if the Eternal Word did not pour forth these Divine Waters into our Souls, they would not be able to produce the least Fruit of Justice, but would be altogether barren. Secondly, it teaches us, that the Word, which issues from Gods mouth, when it dilates it self in humane hearts, makes no unprofitable return to him, that sent it: but that it breeds, and fructifies abundantly in their hearts that receive it.

THis is the inheritance of the servants of our Lord, and their justice with me, saith

our Lord. All ye that thirst, come to the wa∣ters; and you that have no silver, make hast; buy and eat; come, buy without silver, and without any exchange, wine and milk. Why bestow your silver, not for bread; and your labour, not for satiety? Hearing, hear ye me, and eat that which is good, and your soul shall be delighted in fatness. Incline your ear, and come to me; hear, and your soul shall live: and I will make an everlasting covenant with you, the faithful mercies of David. Behold, I have given him for a witness unto the people; for a prince and master to the Gentiles. Behold, thou shalt call the nation, which thou knowest not, and the nations, that knew not thee, shall return to thee, because of the Lord thy God, and the holy one of Israel, because he hath glo∣rified thee. Seek ye the Lord, whiles he may be found: invocate him, whiles he is near. Let the impious forsake his way, and the unjust man his cognitations, and return to our Lord, and he will have mercy on him. And to our God, because he is bountiful to forgive; for my co∣gitations are not your cogitations, nor your ways my ways, saith our Lord. For as the hea∣vens are exalted above the earth, so are my ways exalted above your ways, and my cogita∣tions above your cogitations. And as the shower cometh down, and the snow from hea∣ven, and returneth no more thither, but ine∣briateth the earth, and watereth it, and maketh

it to spring, and giveth seed to the sower, and bread to him that eateth: so shall my word be, which shall proceed from my mouth. It shall not return to me void; but it shall do what things soever I would, and shall prosper in these things, for which I sent it, saith our Lord God.

Let us Pray.

Let us bow our knees.

R. Lift up your selves.

The Church begs of God an absolute Conversion of all the Nations of the Earth.

ALmighty and Eternal God, multiply, for the honour of thy Name, that which thou hast promised to the faith of our fore∣fathers, and encrease by an holy adoption, thy Church with new children, to receive the ef∣fects of thy promises: that so they may see, that almost accomplished, which the Saints for∣merly doubted not but would come to pass: Through our Lord Jesus Christ. Amen.

The SIXTH PROPHECY, taken out of the 3d Chapter of Baruch

In this Lesson the Church represents to us the excellency of Christian Religion: which teaches us, that Men, of themselves, are not able to make their Lives happy; that all those, who pre∣tended themselves Authors of their own Happiness, and believed they were only indebted to themselves for it; who only have

sought it for their own Vertue, and in the fleeting Pleasures and Wealth of this Life; who are persuaded, that already they possess the Sovereign Good, and that, in fine, to obtain it, they sought not God, nor placed their hopes in his infinite Goodness and Bounty; but that they are lost in those vain and proud thoughts. 'Tis from God alone, that hath made them, and can make them blessed; that can divert the evils of this Life, or sweeten them, or give courage to support them, or absolutely free those, that bow under the burthen: And who can at last elevate Man to the true fruition of this Bliss; where no evil is to be feared, and where the sovereign goodness is not to be lost. And unto this end God hath given Law unto Men; wherein pro∣posing and promising a recompence unto Pious Souls, he teaches us not to spend this temporal and uncertain Life in its Vanities and Pleasures; but to suffer all sorts of Afflictions and Torments, rather than to violate his Commandments, out of a strong con∣fidence of the fidelity of his Promises, and in hopes, after death, to enjoy Eternal Happiness. And to enable us to observe the Law, it was his Will, that his Son should come into this World. This Divine Saviour, covering the Grandeur of his Divinity under the Weakness of our Nature, hath taught us, by the example of his Passion, what Miseries we ought to suffer in this World; and by his Resurrection what Blessings to hope for in the next; giving us at the same time the grace to do and ob∣tain that which he hath shewed us, if by our sins we render not our selves unworthy.

HEar, Israel, the commandments of life: hearken with your ears, that you may know prudence. What is the matter, Israel, that thou art in the land of the enemies? Thou art waxed old in strange land; thou art defiled with the dead; thou art reputed with them, that go into hell. Thou hast forsaken the fountain of wisdom. For if thou hadst walked in the way of God, thou hadst verily dwelt in peace everlasting. Learn where wisdom is, where understanding is, that thou mayest know withal, where is the long continuance of life

and living; where the light of the eyes and peace is, who hath found the place thereof? and who hath entred into the treasures there∣of? where are the princes of the Gentiles, and they that rule over the beasts, that are upon the earth, that play with the birds of heaven; that treasure up silver and gold, wherein men have confidence, and there is no end of their getting? which fashion silver, and are careful; neither is there invention of their works. They are destroyed, and are gone down to hell, and others are risen up in their place. Young men saw the light, and dwelt upon the earth, but the way of discipline they knew not, neither understood they the paths thereof; neither have their children received it. It is made far from their face. It hath not been heard in the land of Canaan; neither hath it been seen in Theman. The children of Agar also, that seek out the pru∣dence that is of the earth; merchants of Myrrh, and of Theman, and fablers, and searchers of prudence and understanding. But the way of wisdom they have not known; neither have they remembred the paths thereof. O Israel, how great is the house of God, and how great is the place of his possession! It is great, and hath no end; high and unmeasurable. There were the gyants, those renowned that were from the beginning of big stature, expert in war. These did not our Lord chuse, neither found they the way of discipline, therefore did they

perish. And because they had not wisdom, they perished through their folly. Who hath ascended into heaven, and taken her, and brought her down from the clouds? Who hath passed over the sea, and found her, and brought her above chosen gold? There is none that can know her ways, nor that can search out her paths; but he that knoweth all things, know∣eth her, and hath found her out by his pru∣dence; he that prepareth the earth in time everlasting, and replenished it with cattel, and four-footed beasts: he that sendeth forth light, and it goeth, and hath called it, and it obeyeth him with trembling. And the stars have gi∣ven light in their watches, and rejoyced: they were called, and they said, Here we are: and they have shined to him with chearfulness, that made them. This is our God, and there shall none other be esteemed against him. He found out all the way of discipline, and delivered it to Jacob his servant, and to Israel his beloved. After these things he was seen upon the earth, and was conversant with men.

The Church, telling us, that God not being contented to have taught Men by his Prophets, but further, he sent his only Son to instruct them, by his Word and Example: and to give them a new life by the Sacrament of Baptism, beseeches his Ma∣jesty to make them worthy, always to maintain the Grace they have received.

Let us Pray.

Let us bend our knees.

R. Lift up your selves.

O God, who dost always multiply thy Church in the call of the Gentiles, vouch∣safe graciously thy continual protection, to all those who shall be cleansed with the waters of baptism: Through our Lord Jesus Christ, &c.

The SEVENTH PROPHECY, out of the 37th Chapter of Ezechiel.

The Prophet Ezekiel represents to us the new Life which the Israelites, that is, those who shall believe in the Messias, are to receive by a Spiritual Regeneration, expecting a glorious Re∣surrection of the Dead.

IN those days the hand of the Lord was made upon me, and brought me forth in the spirit of our Lord, and left me in the mids of a field, that was full of bones. And he led me about through them on every side, and there were very many upon the face of the field, and ex∣ceeding dry. And he said to me, Son of man, thinkest thou these bones shall live? And I said, Lord God, thou knowest. And he said to me, Prophesie of these bones; and thou shalt say to them, Dry bones, hear ye the word of our Lord. Thus saith our Lord God to these bones, Behold, I will put spirit into you, and you shall live. And I will give sinews unto you, and will make flesh to grow up over you, and will stretch a skin on you: And I will give you spirit, and you shall live: And you shall know,

that I am the Lord. And I prophesied as he had commanded me. And there was made a sound when I prophesied; and behold a com∣motion, and bones came to bones, every one to his juncture. And I saw, and behold, upon them sinews, and flesh was grown up, and a skin was stretched out in them above; and they had no spirit. And he said to me, Pro∣phesie, son of man, and thou shalt say to the spirit, Thus saith our Lord God, Come, spirit, from the four winds, and blow upon these slain, and let them be revived. And I pro∣phesied as he had commanded me; and the spirit entred into them; and they lived, and they stood upon their feet, an army passing great. And he said to me, Son of man, all these bones are the house of Israel. They say our bones are withered, our hope is perished, and we are cut off. Therefore prophesie, and thou shalt say to them, Thus saith our Lord God, Behold, I will open your graves, and bring you out of your Sepulchers, O my people; and will bring you into the land of Israel. And you shall know, that I am the Lord, when I shall have opened your Sepulchers, and shall have brought you out of your graves, O my people: And shall have given my spirit in you; and you shall live: And I shall make you rest upon your ground, saith our Lord God.

Let us pray.

The Church, presenting unto us, how Jesus Christ, figured by the Paschal Lamb in the Old Testament, hath taught us, by his Life and Passion, what we are to do during this present Life: and by his Resurrection, what Blessings we are to hope for in the next, begs of God to make us worthy of the benefits he bestows upon us in this Life, and of the Blessings we hope for in the next.

Let us bow our knees.

R. Lift up your selves.

O God, who by Holy Scriptures, Old and New, instructest us to celebrate the Pas∣chal Mysteries, grant us to know the grandeur of thy mercy, that, receiving the gifts in this life, we may be raised to a firm hope of thy future blessings: Through our Lord Jesus Christ. Amen.

The EIGHTH PROPHECY, taken out of the 4th. Chapter of Isay.

Which, in one part, foretells the Ruin of Jerusalem, and the extream desolation, which was to befal the Jews: and in the other, he describes the establishment of our Saviours Reign, and the abundant graces he would pour forth on those, who should believe in him.

AND seven women shall take hold of one man in that day, saying, we will eat our own bread, and be covered with our gar∣ments; onely let thy Name be called upon

us; take away our reproach. In that day the bud of our Lord shall be in magnificence and glory, and the fruit of the Earth high; and exultation to them that shall be saved of Israel. And it shall be, every one that shall be left in Sion, and shall remain in Jerusalem, shall be called Holy: every one that is written in life in Jerusalem. If our Lord shall cleanse the filth of the Daughters of Sion, and shall wash the bloud of Jerusalem out of the midst there∣of in the spirit of judgment, and the spirit of heat: And our Lord shall create upon every place of mount Sion, and where he is invoca∣ted, a cloud by the day, and smoak, and the brightness of flaming fire by night: for upon all glory, protection. And there shall be a Tabernacle for a place of shadow in the day, from the heat, and for security, and covert from the whirlwind, and from rain.

The TRACT, out of the 5th. Chapter of Isay.

The Prophet Isay shews us, that the Son of God, our Lord Jesus Christ, is the Head of his Church: which he compares to a Vine; wherein God hath established the Jews to cultivate it: who not discharging their Duty, are driven thence, and God put in their stead faithful Servants, who make the true House of Israel. The Fence, wherewith the Prophet says, God encom∣passed his Vineyard, that is, his Church, signifies the grace, wherewith he replenisheth, protects, and guards it. The Tower is a sign, that he fortifies and defends it from the force of the Devils, and their Ministers: who continually endeavour to overcome and destroy it. The Press there prepared represents Christs Cross; whence the Fruit of our Salvation flows, as the most precious spiritual Must.

MY well-beloved hath a Vineyard in a very fruitful Hill.

V. And he fenced it, and planted it with the choicest Vine, and built a Tower in the midst of it.

V. And made a Wine-press in it: for the Vineyard of the Lord of Hosts is the House of Israel.

The Church beseeches God, that the Catechumens, withdraw∣ing themselves from Sin, and coming into his Fold, as a Branch transplanted from Egypt, cleared from Thorns and Thistles, may produce, by his grace, the Fruits he requires of them.

Let us pray.

Let us bend our knees.

R. Lift up your selves.

O God, who by the mouth of thy Holy Prophets hast declared, that for the be∣nefit of all the Children of thy Church, thou sowest good Seed through the whole extent of thy Empire, and improvest thy chosen Plants; grant of thy bounty, that having rooted up all the Briars and Thistles from among thy People, whom thou art pleased shall be called Vines, they may bring forth good Fruit in abundance, through our Jesus Christ.

The NINTH PROPHECY, taken out of the 12th. Chapter of Exodus.

In this Lesson the Church proposes unto us the Ceremony of the Jewish Passover explicated before (pag. 197.) to instruct us, that Jesus Christ, having fulfilled the Solemnity of the old Pasch, celebrated in memory of the delivery of the People of Israel from the Egyptian Bondage, came to this new Pasch, which he is pleased, that his Church should solemnize, in memory of the Redemption he brought to the World, giving his Body and Bloud in lieu of the Flesh and Bloud of the Paschal Lamb. And for the better observance of the greatness of this Benefit, and to preserve the memory of it, God hath commanded, that whereas before we reckoned the years from the Creation of the World, from henceforth we should compute them from this deliverance, to make us understand thereby, that the delivery of Man from the Tyranny of the Devil, and Slavery of Sin (which the bring∣ing of the Children of Israel out of the Egyptian Bondage was a figure of) is not less considerable, yea, is more advantageous to us than our Creation.

IN those days our Lord said unto Moses and Aaron in the Land of Egypt, this month shall be to you the beginning of months; it shall be the first in the months of the year. Speak ye to the whole assembly of the Chil∣dren of Israel, and say to them; the tenth day of this month let every man take a Lamb by their Families and Houses. But if the number be less than may suffice to eat the Lamb, he shall take unto him his Neighbour that joyneth to his House, according to the number of souls which may suffice to the eating of the Lamb. And it shall be a Lamb without spot, a Male, of a year old: according also to which rite

you shall take a Kid. And you shall keep him till the fourteenth day of this month; and the whole multitude of the Children of Israel shall Sacrifice him at even. And they shall take of the bloud thereof, and put upon both the Posts of the Houses wherein they shall eat him. And they shall eat the flesh that night rosted at the fire, and unleavened bread with wild lettice. You shall not eat thereof any thing raw, nor boyled in water; but only roasted at the fire: the head with the feet, and entrails thereof, you shall devour: and you shall not break one bone of him. Neither shall there remain any thing of him until morning. If there be any thing left, you shall burn it with fire. And thus you shall eat him. You shall gird your reins; and you shall have shooes on your feet, holding staves in your hands; and you shall eat speedily. For it is the Phase (that is, the passage) of our Lord.

The Church begs of God the grace for us, to reap the bene∣fit of our Redemption, and to concur with it in such sort, that we may acknowledge it to crown all the other works of his Bounty, either in creating, or adding conveniences to our better Being, or advantages for our conservation.

Let us Pray.

Let us bow our knees.

R. Lift up your selves.

ALmighty and Everlasting God, who ar•• wonderful in the dispensation of all thy

Works, grant, that those whom thou hast Re∣deemed, may be sensible, that the Creation of the World in the beginning of time, was not a greater marvel, than that which hap∣pened of later days in the immolation of Jesus Christ, our true Pasch: who being God, liveth and reigneth for ever. Amen.

The TENTH PROPHECY, taken out of the 3d. Chapter of Jonas.

The Church, by the example of the Ninivites, instructs the Catechumens to fear God so soon as they have the happiness to know him: and to reverence him, as soon as they begin to contemplate him through Faith: and that it avails them not to have known him, if they continue the same affections they had before they knew him: That the Catechumens, and those who are baptized, have the same Hopes, the same Recompences, the same fear of Judgment, and the same necessity of Repentance. For though it be certain, that those, who present themselves to be Baptized, shall receive all the benefits of Gods Mercy, that is, an entire Absolution of all their sins: they must nevertheless take care to dispose, and make themselves worthy, by a sincere Repentance. Baptism is the accomplishment and seal of Faith: and this Faith takes its beginning from that of Penance.

AND the word of the Lord was made to Jonas the Prophet the second time, saying, Arise, and go to Ninive, that I shall speak to thee. And Jonas arose, and went into Ninive, according to the word of our Lord: And Ni∣nive was a great City of three days journey. And Jonas began to enter into the City one days journey; and he cryed, and said, as yet fourty days, and Ninive shall be subverted.

And the men of Ninive believed in God, and they proclaimed a Fast, and were clothed with sackcloth from the greater to the lesser. And the word came to the King of Ninive, and he rose up out of his Throne, and cast away his garment from him, and was clothed with sack∣cloth, and sate in ashes. And he cried, and said in Ninive, from the mouth of the King, and of his Princes, saying, Men, and Beasts, and Oxen, and Cattel, let them not tast any thing, nor feed, and let them not drink water. And let Men and Beasts be covered with sack∣clothes, and cry to our Lord in strength; and let every man convert from his evil way, and from the iniquity that is in their hands. Who knoweth, if God will convert, and forgive, and will return from the fury of his wrath; and we shall not perish. And God saw their works, that they were converted from their evil way; and our Lord had mercy on his people.

The Church beseeches God to give his grace to all her Mem∣bers, to have the same Faith and Piety, as they have all the same Hope, and the same Recompence, in proportion to their Merits.

Let us Pray.

Let us kneel.

R. Lift up your selves.

O God, who hast united several Nations in confession of thy Name; give us both

the will and power to do what thou com∣mandest; that thy People, who are called to partake of thy Eternity, may have the same faith of Spirit and Piety in their actions: Through our Lord Jesus Christ. Amen.

The ELEVENTH PROPHECY, taken out of the 13th. Chapter of Deuteronomy.

The Church exhorts the People to keep the Law of God; so to avoid the evils threatned to those that break it.

IN those days Moses wrote the Canticle, and taught it the Children of Israel. And our Lord commanded Josue, the son of Nun, and said, take courage, and be strong; for thou shalt bring the Children of Israel into the land which I have promised: and I will be with thee. Therefore after that Moses wrote the words of this law in a volume, and finished it, he com∣manded the Levites that carried the ark of the covenant of our Lord, saying, take this book, and put it in the side of the ark of the cove∣nant of our Lord your God; that it may be for a testimony against thee. For I know thy contention, and thy most stiff neck. Whiles I yet live, and go in with you, you have done always contentiously against our Lord: how much more, when I shall be dead. Gather to me all your ancients by your tribes, and your doctors; and I will speak these words in

their hearing, and will invocate against them heaven and earth. For I know, that after my death you will do wickedly, and will decline quickly from the way which I have commanded you; and evils shall come upon you in the lat∣ter times, when you shall do evil in the sight of our Lord, to provoke him by the works of your hands. Moses therefore spake in the hear∣ing of the whole assembly of Israel the words of this song, and finished even to the end.

The TRACT, taken out of the 32th. Chapter of Deuteronomy.

Wherein the Church represents the benefits which we reap from the terror of the Menaces of Gods Law; not only to this end, that audacity to sin may be prevented, and Innocency assured even among the wicked; but also that the wicked, ter∣riffed with the pains, wherewith God in his justice corrects sin (so that the aversion which they have from Chastisement, preventing them from sinning) may be a kind of inward mo∣tion incited to invoke Gods bounty; who changes their spirit, and by an admirable effect of his Grace, heal the corruption and malice of their Will, and induces them both to fear and love him.

HEar, you heavens, what things I speak: the earth hear the words of my mouth.

V. My doctrine grow together as rain: my speech flow as the dew.

V. As it were a shower upon the grass: be∣cause I will invocate the Name of our Lord.

V. Give magnificence to our God: the works of God be perfect, and all his ways judgments.

V. God is faithful, and without iniquity; just and right.

The Church begs of God, that the terror of the menaces in the Law may prevent the People from sin, and make them fear and love his Majesty; whereby they may obtain Eternal Sal∣vation.

Let us Pray.

Let us kneel.

R. Lift up your selves.

O God, who raisest the humble, and givest courage to the just, who wouldest by thy servant Moses teach this people, by singing thy holy Canticle, that the repetition of thy Law might be our instruction, make thy power appear, to all nations justified by thee; and, allaying their terrour by an holy joy, grant, that all their sins being effaced, through thy mercy, the terrour of those pains, menaced by thee, may turn to their good and salvation: Through our Lord Jesus Christ.

The TWELFTH PROPHECY, taken out of the 3d Chapter of Daniel.

The Church represents to the Catechumens, and to the Faith∣ful, that by the example of the three young Hebrews, they ought to give proof of their Faith and courage, in being ready to suffer Martyrdom for the Glory and Honour of God, and in∣cessantly praise him in the midst of most violent Persecutions.

IN those days Nabuchodonosor, the king, made a statue of gold, in height of sixty cubits, in breadth of six cubits; and he set it in the field of Dura of the province of Babylon. There∣fore Nabuchodonosor, the king, sent to call toge∣ther the nobles, the magistrates and judges, dukes and tyrants, and rulers, and all the princes of the countreys, that they should come toge∣ther to the dedication of the statue, which Nabuchodonosor, the king, had erected. Then were the nobles gathered together, the magi∣strates and judges, the dukes and tyrants, and the great men that were placed in the regi∣ments, and all the princes of the countrey, to come together to the dedication of the statue, which Nabuchodonosor, the king, had set up. And the crier cried mightily, to you people, and tribes, and tongues, it is said in the hour, that you shall hear the sound of the trumpet, and pipe and harp, of the dulcimer, psaltery and and symphony, and all kind of musical instru∣ments; falling, adore ye the golden statue, which Nabuchodonosor, the king, hath set up. But if any man shall not adore, prostrate, he shall the self-same hour be cast into a furnace of burning fire. After this therefore forthwith, as all the people heard the sound of the trumpet, the pipe and harp, of the dulcimer and psaltery, of the symphony, and of all kind of musical instruments, all the people, tribes, and tongues,

falling, adored the golden statue, which Nabu∣chodonosor had set up. And forthwith, in the very same time, men of Chaldee coming, ac∣cused the Jews, and said to Nabuchodonosor, the king, King, live for ever. Thou, O king, hast made a decree, that every man, which shall hear the sound of the trumpet, pipe and harp, of the dulcimer and psaltery, of the sympho∣ny, and of all kind of musical instruments, prostrate himself, and adore the golden statue. And if any man do not prostrate on the ground and adore, that he be cast into a furnace of burning fire. There are therefore men of Jewry, whom thou didst appoint over the works of the province of Babylon, Sidrach, Misach, and Ab∣denago: these men, O King, have condemned thy decree; thy God's they worship not, and the golden statue, which thou hast erected, they adore not. Then Nabuchodonosor, in fury and in wrath commanded, that Sidrach, Misach, and Abdenago, should be brought, who immediate∣ly were brought before the king. And Nabu∣chodonosor, the king, pronouncing, said unto them, Indeed Sidrach, Misach, and Abdenago, do not you worship my gods? and the golden statue, that I have set up, do not you adore? Now therefore, if you be ready, in what hour soever you shall hear the sound of the trum∣pet, the pipe, the harp, of the dulcimer, and psaltery, and symphony, and of all kind of mu∣sical instruments, prostrate your selves, and

adore the statue which I have made. But if you adore not, the self-same hour ye shall be cast into the furnace of burning fire: and what God is there, that shall deliver you out of my hand? Sidrach, Misach, and Abdenago, answer∣ing, said to king Nabuchodonosor, We must not answer thee concerning this thing. For, be∣hold, our God, whom we worship, can save us from the furnace of burning fire, and out of thy hands, O King, deliver us. But if he will not, be it known to thee, O king, that we worship not thy gods; and the golden statue, which thou hast erected, we adore not. Then was Na∣buchodonosor replenished with fury, and the look of his face was altered upon Sidrach, Misach, and Abdenago; and he commanded, that the furnace should be heated seven times more than it had been accustomed to be heated. And commanded the strongest men of his hosts, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire. And forthwith those men, being bound with their breeches, and head-attire, and shooes, and garments, were cast into the furnace of burning fire. For the commandment of the king did urge; and the furnace was heated ex∣ceedingly. Moreover, the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago. But these three men, Sidrach, Misach, and Abdenago, fell in the mids of the furnace of burning fire, bound together. And

they walked in the mids of the flame, praising God, and blessing our Lord.

Flectamus genua is not said here, to mind us, that these three young Hebrews would not kneel before the Statue of Nabuchodo∣nosor, as Christians ought not to adore the vanities of this World.

Let us Pray.

The Faithful, in the name of the rest, beseech God to make them constant and stable in Faith, as the three Hebrews, in the midst of Persecutions and Traverses of this Life, and that he will give them the grace to remain humble, as not depending on their own Justice, or Merits, but hoping only in his Mercy.

ALmighty and Everlasting God, the onely hope of the world, who, by the mouths of thy Prophets, hast manifested the mysteries of these times, increase, through thy goodness, the fervour of the Vows and Prayers of thy people, that they may obtain that perfection in Faith and Piety which they beg, since none can advance in vertue, but by thy holy in∣spirations: Through our Lord Jesus Christ. Amen.

Then the Priest goes to the Font; and the following Tract is sung, taken out of the one and fortieth Psalm: to inform the Catechumens, how fervently they ought to desire Baptism.

AS the heart panteth after the water-brooks: so panteth my soul after thee, O God.

V. My soul thirsteth for God, for the li∣ving God: when shall I come and appear before God.

V. My tears have been my meat, day and night: while continually they say unto me, Where is thy God?

Before the blessing of the Font, the Priest says this Prayer.

Our Lord be with you.

R. And with thy spirit.

Let us Pray.

The Priest prays for the Catechumens, that God would please to give them the Faith necessary for their Sanctification, in this Sacrament of Baptism.

ALmighty and Everlasting God, look gra∣ciously upon the devotion of thy people, now to be regenerate, who, as the Hart, thirst after the waters of thy fountain; and grant, that the faith, which they thirst, may sanctifie their Soul and Body, by the Sacrament of Baptism: Through our Lord Jesus Christ. Amen.

The Church, blessing the Fonts upon Easter-Eve, does in∣struct us, that Baptism is a figure of the death of Jesus Christ; and that he, Spiritually, does that in our souls, which was truly done in his Body upon Mount Calvary. For as Jesus Christ by dying, hath destroyed the flesh, which was in appearance sin∣ful; as he blotted out sin, which was not in him, but because he was pleas'd to charge himself with it, to satisfie Divine Ju∣stice: so Baptism destroys the Old Man (who is truly the sin∣ner) to invest us with the New, and to destroy sin (which is truly ours) to give us his Grace. The Water, wherein we are plunged, represents our Saviours Burial; advertising us, that all our sins are there buried: and when we come forth of it, it is a figure of his Resurrection; which was for the glory of his Father; and signified, that by

his Example, we ought to live a new Life, full of Sanctity: and that after this life of Grace, we shall enjoy one of Glory, if we are truly united to Jesus Christ. It is to be observed, that though these Ceremonies are not absolutely necessary, yet they are not to be altered, but upon extream necessity: In that they are very ancient, and compre∣hend great Mysteries; the knowledge whereof brings us to see the admirable changes wrought in a Soul by Baptism. The Priest implores Gods assistance to bless the Font.

Our Lord be with you.

R. And with thy spirit.

Let us Pray.

ALmighty and Everlasting God, bless these great Mysteries and Sacraments of thine infinite bounty; and to regenerate this new people, which this water of Baptism brings thee, pour forth upon them the Spirit of Adop∣tion, so that what is to be done by the ministry of our weakness, may be accomplished by the effect of thy power. Through our Lord Jesus Christ. Amen.

The Priest, raising his voice to a higher Tone, protests him∣self unworthy to administer so great a Sacrament; and declares, that all the efficacy of the Waters of Baptism come from the Holy Ghost; who pours forth upon those that are Baptized the graces they are capable of, through the Merits of Jesus Christ.

For ever and ever. Amen.

Our Lord be with you.

R. And with thy spirit.

Raise up your hearts.

R. We have them to our Lord.

Let us give thanks to our Lord God.

R. It is meet and just.

IT is truly meet and just, right and wholsom, that we always, and in all places, give thee thanks, O Lord, Holy Father, Almighty and Everlasting God: who, by thy invisible power, dost wonderfully bring to pass the effect of thy Sacraments; and though we are unworthy to administer so great Mysteries; yet thou not withdrawing the gifts of thy grace, art gra∣ciously pleased to hear our Prayers. God, whose spirit, in the world beginning, was car∣ried upon the waters, that then its nature might conceive the vertue of sanctification; God, who, by the waters, washing away the sins of the guil∣ty world, didst note the figure of regeneration, by the overflowing of the deluge, to the end, that the same element, by a prodigious myste∣ry, should be both the destruction of vices, and the source of vertues, cast down thine eyes upon the face of thy Church, and multiply in her thy regenerations. Thou, who satiatest thy holy city with joy, by the abundant affluence of thy graces, and openest the Fonts of Baptism to the whole world, to renew the nations in∣habiting it, that, under the Empire of thy Ma∣jesty, she may receive the grace of thy only Son, by the vertue of the Holy Ghost.

The Priest divides the Water in form of the Cross, to teach us, that Grace and Sanctification are given us through the Merits of Christs Cross and Passion; and that by the same Merits the Waters, created for the generation of the Body are Sanctified, and joyned with the grace of the Holy Ghost, to a Spiritual Regeneration of Men; on whom our Lord bestows his gifts, without respect either to Nation, Sex, or Quality; ma∣king them his Members, that so they may live the same life with him. And as by Adam's sin, the Devil usurpt a Dominion over the Creatures, which he makes use of to prejudice Man, so he is deprived of it by our Redeemer's Merits, who Sancti∣fies them for our good.

WHom we beseech, by a secret mixture of his Divine Grace, to make this water fruitful, designed for the regeneration of men, to the end, that those, who are conceived and sanctified in the immaculate womb of this Font, may become a heavenly progeny, being regenerated to a new creature; and that all who are distinguished either by sex in the body, or age in time, may be brought forth to the same in fancy, by grace, which is their spiritual mother. Command therefore, O Lord, that all unclean spirits may withdraw hence; that all malice, and deceit of the devil, be banished; that no power of the enemy may lurk here, to prepare his ambushes, to surprise by secret artifices, to corrupt with his infection.

The Priest touches the Water with his hand, to beg of God, by the following words, that it be not profaned.

MAY this holy and innocent creature, O Lord, be free from enterprises of the

devil; and, all malice being set apart, may be preserved in its purity. May it be a fountain of life, a regenerating water, a purifying stream, that all those who shall be washed in this wholsom bath, may obtain the grace, to be perfectly purified, by operation and assistance of the Holy Ghost.

The Priest signs the Font thrice with the sign of the Cross, to shew us, that as the Holy Trinity was by visible Tokens present at Christs Baptism: So these Three Persons, by an invisible Presence, are so assisting, when the People are Baptized.

ANd therefore I bless thee, O creature, wa∣ter, by the living ✚ God, by the true ✚ God, by the holy ✚ God, by that God, who, at the beginning of the world, separated thee from the dry land, by his word, and whose spirit was carried upon thee.

The Priest divides the Water with his Hand, and casts it to∣wards the four parts of the World; instructing us thereby, that the grace of Baptism is poured forth through the whole Earth. And the Church, setting before our Eyes the Wonders wrought by God upon the Waters, both in the Old and New Testament, teacheth us, that we are not to think it strange, that this Ele∣ment is made use of, to make a Sacrament for our Regeneration and Sanctification.

GOD, who made thee spring in Paradise, and, dividing thee into four rivers, command∣ed thee to water the whole earth; who changed thy bitterness in the desart, and made the po∣table, by an imprinted suavity; and to issue

out of a rock, to quench his peoples thirst. I bless thee also, through our Lord Jesus Christ, his only Son, who, in Cana Galilee, changed thee into wine, by a singular miracle of his omni∣potency; who walked dry-foot upon thee, and was baptized in thee by St. John in Jordan; who caused thee, together with blood, to issue out of his side; and who commanded his dis∣ciples to baptize all those in thee, who should believe in him, saying, Go ye, and teach all na∣tions, and baptize them in the Name of the Father, and of the Son, and of the Holy Ghost.

The Priest invocates Gods assistance with a profound respect.

OMnipotent God, mercifully assist us, ob∣serving thy commandments; and, of thy goodness, infuse thy spirit into us.

Then the Priest breaths upon the Waters in form of a Cross; to teach us, that Jesus Christ by the Merits of his Cross and Passion, communicates his Holy Spirit to those that are Bapti∣zed, as he communicated it to his Disciples by the breath of his Mouth.

BLess these simple waters with thy mouth, that, besides their natural quality of clean∣sing the body, they may receive yet further vertue to purifie our souls.

The Priest dippeth the hallowed Candle into the Water; to shew us, that the Body of our Lord Jesus Christ, represented by this Virgin-wax, sanctified the Waters, when he was Bapti∣zed in Jordan; and that he gave them the virtue to regenerate;

and that as the Holy Ghost descended then upon Jesus Christ, he also descends upon those that are new Baptized.

MAy the vertue of the Holy Ghost descend upon this water.

The Priest breaths three times upon the Water; to instruct us, that not only the Holy Ghost, but the Father and Son also de∣scend upon the Baptized, as these three Persons visibly appear'd at our Saviours Baptism, we are also taught by it, that in this Sacrament of Regeneration we receive Faith, Hope, and Cha∣rity.

ANd make the whole substance of this wa∣ter fruitful, and capable to regenerate.

The Priest takes the Taper out of the Water; to instruct us, that by Baptism we are dis-engaged from sin, re-established in grace, admitted into a new life; which entitles us, by our good works, to Eternal Glory.

MAy here all the stains of sin be blotted out; may here nature, created unto thy image, being restored to its original digni∣ty, to the honour of its Authour, be purified from all filth of the old man; that all, who receive this Sacrament of Regeneration, may be born in true innocency of a new birth: Through our Lord Jesus Christ, thy Son, who shall come to judge the living and the dead, and world by fire.

After this, the Priest pours the Oyl for the Catechumens into the Water, cross-wise; to represent unto us the strength we re∣ceive by this Sacrament as Champions of Jesus Christ, to per∣severe generously in the encounters of this World, that so we may wear the Crown prepared for us in Everlasting Life. And as the Oyl is drawn from Olives, bruised in a Press, this Liquor

denotes unto us that grace and strength, figured thereby, is given us by the Passion of Jesus Christ.

MAy this Font be sanctified, and made fruitful by this health-giving oyl, for those who shall be regenerated therein, unto life everlasting. Amen.

Then the Priest pours into the Water Oyl of Chrism, to teach us, that Baptism is a Spiritual and Mystical Consecration; by which being invisibly anointed with the grace of the Holy Ghost, we partake of the Regality and Priesthood of Jesus Christ, and thence we are called Christians, that is anointed.

MAy this infusion of the Chrism of our Lord Jesus Christ, and of the Holy Ghost, the comforter, be done in the Name of the Holy Trinity. Amen.

Lastly, the Priest pours Oyl and Chrism together into the Water; to put before us the advantages we reap by this Sacra∣ment of Baptism; and the Sollicitude we ought to use to con∣serve them. The Water signifies, that we are cleansed from all our sins. The Oyl, that we are anointed with the Holy Ghost, as Champions of Christ, to be guarded and fortified in all En∣counters and Assaults, that befal us in this Life: as in all sorts of Temptations interior and exterior, in Afflictions, Persecu∣tions, and generally in all occasions, which may hazard our loss of Faith, and of the grace of God. The Chrism represents unto us, that we are consecrated unto God by the participation of the Regality and Priesthood of Jesus Christ.

MAy this commixture of the Chrism of Sanctification, and the Oyl of Unction, and of the Water of Baptism, be made in the Name of the Father, ✚, and of the Son, ✚, and of the Holy Ghost, ✚. Amen.

The blessing of the Font being ended, the Priest, accom∣panied with his Ministers, goes before the Altar, and upon his knees, sings the Litanies, to implore the Intercession of the Saints. But in Churches where no Fonts are, after the Sixth Prophe∣cy is read, and the Prayer following it, Litanies are sung, to implore the Intercession of the Saints.

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, pray for us.

Holy Virgin of Virgins, pray for us.

St. Michael, pray.

St. Gabriel, pray.

St. Raphael, pray.

All ye Holy Angels and Archangels, pray for us.

All ye Holy Orders of blessed Spirits, pray for us.

St. John Baptist, pray for us.

All ye Holy Patriarchs, pray for us.

St. Peter, pray for us.

St. Paul, pray for us.

St. Andrew, pray for us.

St. John, pray for us.

All ye Holy Apostles and Evangelists, pray for us.

All ye Holy Disciples of our Lord, pray for us.

St. Stephen, pray for us.

St. Laurence, pray for us.

St. Vincent, pray for us.

All ye Holy Martyrs, pray for us.

St. Sylvester, pray for us.

St. Gregory, pray for us.

St. Augustine, pray for us.

All ye Holy Bishops and Confessours, pray for us.

All ye Holy Doctors, pray for us.

St. Anthony, pray for us.

St. Bennet, pray for us.

St. Dominick, pray for us.

St. Francis, pray for us.

All ye Holy Priests and Levites, pray for us.

All ye Holy Monks and Hermits, pray for us.

St. Mary Magdalene, pray for us.

St. Agnes, pray for us.

St. Cecily, pray for us.

St. Catherine, pray for us.

St. Agatha, pray for us.

St. Anastasia, pray for us.

All ye Holy Virgins and Widows, pray for us.

All ye Men and Women, Saints of God, make intercession for us.

Be merciful unto us, spare us, O Lord.

Be merciful unto us, graciously hear us, O Lord.

From all evil, O Lord, deliver us.

From all sin, O Lord, deliver us.

From everlasting death, O Lord, deliver us.

Through the mystery of thy holy Incarna∣tion, O Lord, deliver us.

Through thy coming, O Lord, deliver us.

Through thy Nativity, O Lord, deliver us.

Through thy Baptism and Holy Fasting, O Lord, deliver us.

Through thy Cross and Passion, O Lord, de∣liver us.

Through thy Death and Burial, O Lord, de∣liver us.

Through thy Holy Resurrection, O Lord, deliver us.

Through thy admirable Ascension, O Lord, deliver us.

Through the coming of the Holy Ghost, the comforter, O Lord, deliver us.

In the Day of Judgment, O Lord, deli∣ver us.

We sinners, do beseech thee to hear us.

Here the Priest, with his Ministers accompanying him, go into the Sacristy, to vest themselves for the celebrating of Mass: the Litanies, in the mean time being continued by the Quire.

That thou spare us, we beseech thee, hear us.

That thou vouchsafe to govern and preserve thy Holy Church, we beseech thee to hear us.

That thou vouchsafe to preserve our Apo∣stolick Prelate, and all Ecclesiastical Orders in Holy Religion, we beseech thee to hear us.

That thou vouchsafe to humble the ene∣mies of thy Holy Church, we beseech thee, hear us.

That thou vouchsafe to give Peace and true Concord to Christian Kings and Princes, we be∣seech thee, hear us.

That thou vouchsafe to comfort, and keep us in thy Holy Service, we beseech thee, hear us.

That thou render eternal good things to our benefactors, we beseech thee, hear us.

That thou vouchsafe to give and preserve the fruits of the earth, we beseech thee, hear us.

That thou vouchsafe to give eternal rest to all Faithful departed, we beseech thee, hear us.

That thou vouchsafe graciously to hear us, we beseech thee, hear us.

Lamb of God, that takest away the sins of the world, spare us, O Lord.

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

Lamb of God, that takest away the sins of the world, have mercy on us, O Lord.

Christ, hear us.

Christ, graciously hear us.

The Litanies being ended, the Priest, with his Attendance, come to the foot of the Altar; where he makes his Confession: then he ascends the Altar, and kissing it, incenseth it, as usually. In the mean time Kyrie-Eleison is sung, as before. pag. 36. And as the Glorious Resurrection of Jesus Christ crowned the Mystery of his Incarnation, the People testifie their joy and ac∣knowledgments, in singing the Canticle which the Angels used, when this Divine word became Man. Gloria in Excelsis, &c. as before, pag. 167. You are to observe, that this days Mass belongs to the fol∣lowing Night, for it was the custom formerly to celebrate this Service at Night; and the People were wont to watch till Mid∣night, expecting the hour, in which our Saviour rose again. And likewise, that there is no introit said, to intimate unto us, that as yet Christs Resurrection was not manifested unto Men. Gloria in Excelsis is said, to observe unto us the Joy con∣ceived by the Angels, the first Witnesses of Christs Resurrection, wherefore they begin to ring out the Bells.

The COLLECT.

The Priest beseeches God, that having made the new Baptized partakers of the Merit of his Resurrection, by raising them from the death of sin, he will please to preserve them in the Life they have new received.

Our Lord be with you.

R. And with thy spirit.

Let us Pray.

O God, who hast illustrated this Night by the glorious Resurrection of our Lord, conserve the Spirit of Adoption, given unto those new Children of thy Church; that being

renewed both in mind and body, they may serve thee with a pure heart, through our Lord Jesus Christ. Amen.

The Lesson of the Epistle of St. Paul the Apostle to the Colossians, Chap. 3.

The Church instructs Christians, to look upon themselves as Persons revived by Jesus Christ; and in this quality they ought not to place their hopes and affections upon this World; but that Heaven is their Country, where they should converse, and dwell in Spirit; that they raise up themselves to the Right Hand of God, where our Redeemer sits; They must be as it were dead to the World; and not live, but to God alone. The life of grace works in them, what the Root does invisibly in Trees; for as the Trees, in Winter, seem dead, their life being only preser∣ved in their Roots hid under ground; but at Spring this hidden life makes them wax green again, and resume all their beauties. So during this life the Faithful are as in a state of death, because they apply not themselves to the exterior attentions of this, be∣cause they renounce the delights thereof, the satisfactions of the flesh, and all visible things, their life is hid with Jesus Christ in God: that is, they live not but to God alone by the grace of Christ: and what they must be, appears not as yet, till the Spring∣time of Eternity shall succeed the Winter of this present Life: that is, when Jesus Christ shall come to judge all men. Their life, which was hidden in Jesus Christ, as in their Root, will make them flourish for all Eternity, and all that was corruptible in them will become incorruptible; and all that was mortal will put on immortality, glory, and splendor.

BRethren, if you be risen with Christ, seek the things that are above; where Christ is sitting on the right hand of God. Mind the things that are above, not the things that are upon the Earth. For you are dead, and your life is with Christ in God when Christ shall

appear your life, then you also shall appear with him in Glory.

The Priest invites the People to praise the Blessed Trinity, for the graces poured upon them by the vertue of the Resurrection of Jesus Christ, by saying thrice,

Alleluia, Alleluia, Alleluia.

The Quire, concurring with the Priest in like acknowledg∣ments, repeats Alleluia thrice also; and enlarge their Praises by the following verse of the hundred seventeenth Psalm.

V. COnfess ye to our Lord, because he is good; because his Mercy continueth for ever.

Then the Tract is said out of the 116 Psalm.

Then the Tract is said, taken out of the 116 Psalm: To ac∣knowledge with thanks the Obligation we have to God, for cal∣ling us to the Heavenly Inheritance, by the Resurrection of his Son; and to testifie our desire of corresponding to our Voca∣tion, according to the instruction given us by St. Paul, in the Epistle of this days Mass.

PRaise our Lord, all ye Gentiles: praise him, all ye People.

V. Because his Mercy is confirmed unto us; and his Truth remains for ever.

Munda cor meum, &c. as before, pag. 14. No Tapers are carried, when the Gospel is read; to note unto us, that Christs Resurrection (who is the True Light of the World) was not, as yet, manifested to men. But Incense is used, to represent the Perfumes prepared by the three Maries, to anoint our Saviours Body.

The sequence of the Holy Gospel according to St. Matthew, Chap. 28.

Wherein the Church teaches us, how Jesus Christ manifested his Resurrection; and with what Charity and Zeal we ought to celebrate the memory of it, in imitation of those Holy Women, whose Piety is proposed unto us in this Gospel.

IN the evening of Sabbath, which dawneth upon the first of the Sabbath, came Mary Magdalen, and the other Mary, to see the Se∣pulcher. And behold, there was made a great earthquake. For the Angel of our Lord de∣scended from Heaven, and coming, rolled back the stone, and sate upon it. And his countenance was as Lightning, and his garment as Snow. And for fear of him, the watch∣men were frighted, and became as dead. And the Angel answering, said to the Women, fear not you. For I know that you seek Jesus, that was crucified. He is not here, for he is risen, as he said: Come, and see the place where our Lord was sate. And going quickly, tell ye his Disciples, that he is risen: and behold, he goeth before you into Galilee: there you shall see him. Lo, I have fore-told you.

The Credo is not said; because the Neophytes came to recite it, when they received their Baptism, but the Priest says,

Our Lord be with you.

R. And with thy Spirit.

Let us Pray.

Nor is the Offertory said; because the Neophytes not being yet of the Fraternity, did not as yet make any Oblations. SUSCIPE SANCTE PATER, &c. until the Secret, as before. p. 56.

The SECRET.

The Priest, in the name of the Faithful, begs Gods grace, that he may worthily celebrate the Mysteries of the Resurrection of his Son Jesus Christ; and thereby receive its wholsom effects.

REceive, O Lord, we beseech thee, the Prayers of thy People, with the Oblati∣ons of these Hoasts; that the Paschal Myste∣ries, which we celebrate, being wholesom un∣to us, may by thine assistance, obtain us life everlasting: Through our Lord Jesus Christ. Amen.

Then the Priest, in the name of the Faithful, acknowledges their obligations to give God continual Thanks, in that he raised Jesus Christ again; whereby to revive and give us Life Everlasting. And protesting himself unworthy to discharge this Duty, he sings that Hymn, which the Angels, Thrones, and Dominations use in Heaven to God's Honour, Sanctus, Sanctus, Sanctus, and the Canticle Benedictus, qui venit, &c. which the Children sung at Christs Triumphant entry into Hierusalem; to testifie the Spiritual Union of Angels and Men, to praise the Divine Majesty; and to confess, that we ought to have the Purity of Angels, and Innocence of Children, to praise God as we ought.

IT is truly meet and just, right and whole∣som, O Lord, that at all times we set forth thy praises: But more especially in this Night, wherein Jesus Christ, our Paschal Lamb, was immola••••d. For he is the true Lamb, who

hath taken away the sins of the World: who by dying hath destroyed our death; and by rising again, hath restored life. And therefore with Angels and Arch-angels, with the Thrones and Dominations, together with the Celestial Host, we sing this Hymn of thy Glory with∣out end, saying, Holy, Holy, Holy is the Lord God of Sabbath. The Heavens and Earth are full of thy Glory. Hosanna in the highest. Blessed is he that comes in the name of our Lord: Hosanna in the highest.

The CANON, to Communicantes, as before, pag. 63, &c. The Priest, by vertue of the Union of the Church Militant with the Triumphant, and in memory of this Sacred Night, wherein our Saviour rose again, beseeches God to supply the defect of his Prayer he now makes for his Protection, by the Merits and Suffrages of the Blessed Virgin Mary, of the Apostles, Martyrs, and of all the Saints.

PArtaking of the same Communion, and celebrating the Solemnity of this blessed Night, wherein our Saviour rose again accord∣ing to the flesh: and in the first place, honour∣ing the memory of the ever glorious Virgin Mary, Mother of our Lord Jesus Christ; of the blessed Apostles, and Martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus, Linus, Cletus, Clement, Xystus, Cornelius, Cy∣prian, Lawrence, Chrysogonus, John and Paul, Cosme and Damian, and of all thy Saints; by whose Merits and Prayers grant that in all

things we may be guarded with thy Holy Pro∣tection, through the same our Lord Jesus Christ. Amen.

HANC IGITƲR OBLATIONEM.

The Priest spreads his hands over the Hoast and Chalice; to testifie to God, that he Offers up and Sacrificeth himself joyntly therewith; begging four things: First, that he will please to accept this Oblation. Secondly, to grant us Peace. Thirdly, to deliver us from Eternal Damnation. Fourthly, to place us among the Elect.

WE therefore beseech thee, O Lord, to receive graciously this Offering of our Servitude, and of thy whole Family; which we present unto thee also for those whom thou hast vouchsafed to regenerate by Water and the Holy Ghost; granting them remission of all their sins, giving us Peace in these our days; and preserving us from Eternal Damna∣tion, to command us to be reckoned among thy Elect; Through our Lord Jesus Christ. Amen.

All is said as before, till you come to Agnus Dei. The Pax is not given, nor Agnus Dei said; which is wont to beg of God the wholsom effect of this Holy Kiss; because the Neophytes, not having as yet Communicated, are not owned for Brethren; and were not admitted to this Holy Kiss of Peace. And because Peace is the principal disposition of this Sacra∣ment, (which is the Sacrament of Union and Charity) the Priest begs it of God for the Faithful, who prepare themselves to re∣ceive the Holy Communion: and acknowledging himself un∣worthy, that his Prayers should be heard, beseecheth his Maje∣sty, that he will have regard to his Goodness, wherewith he

presented Peace unto us, in commanding us to seek it by the Faith of the Church, which asks it.

O Lord Jesus Christ, who didst say to thy Apostles, Peace I leave unto you, my Peace I give unto you, regard not my sins; but rather look upon the Faith of thy Church, and grant it that Peace and Union, which may be according to thy will; who livest and reignest God for ever and ever. Amen.

The Priest having prayed for the Faithful, prays for himself, to obtain a disposition requisite to receive the Eucharist wor∣thily.

O Lord Jesus Christ, Son of the living God, who by thy Fathers Will, and by the co-operation of the Holy Ghost, by thy death hast given life to the whole World, deliver me, by this thy Holy Body and Bloud, from all my sins, and from all evil; make me a true observer of thy Commandments; and that I be never separated from thee: who, being God, livest and reignest for ever. Amen.

O Lord Jesus Christ, let not this participa∣tion of thy Body, which I, though un∣worthy, now presume to receive, be to my Judgment and Damnation; but through thy Mercy, a wholesom Medicine to my Infirmi∣ties: who, being God, livest and reignest with God the Father, in the Unity of the Holy Ghost, for ever and ever. Amen.

After he hath kneeled to adore the Blessed Sacrament, ta∣king the Host into his hands, and considering, that he is to receive his God, he puts all his confidence in his Mercy, saying,

I Will take the Bread of Heaven; and will call upon the name of our Lord.

And representing to himself, how acceptable the Centurion's Humility was to the Son of God, when he would have honoured him with a Visit; in imitation of him, he protests himself un∣worthy of so great a favour: and, striking his breast, repeats the same words thrice.

LOrd, I am not worthy, that thou shouldest enter under my roof: only say the word, and my Soul shall be healed.

Lord, I am not worthy, that thou shouldest enter under my roof: only say the word, and my Soul shall be healed.

Lord, I am not worthy, that thou shouldest enter under my roof: only say the word, and my Soul shall be healed.

In receiving the Body of our Lord, he makes the sign of the Cross with the Hoast, calling to his memory, that it is the Body, which Jesus Christ exposed to death, to save us.

THE Body of our Lord Jesus Christ pre∣serve my Soul to Life Everlasting. Amen.

In taking the Chalice, he gives God thanks for the advantages he receives by the Communion of the Bloud of Christ, by those words of the 117 and 118 Psalm.

WHat shall I render unto the Lord for all his benefits to me? I will take

the Cup of Salvation, and call upon the Name of our Lord.

In singing his praises, I will call upon our Lord, and I shall be safe from mine enemies.

When he receives the Bloud of our Lord, making on himself the sign of the Cross with the Chalice, and meditating, that it is the Bloud, which Jesus Christ would shed to save us, he says,

THe Blood of our Lord Jesus Christ pre∣serve my Soul to Life Everlasting. Amen.

Whilst he takes Wine in the Chalice, to wash his mouth and fingers, that so the least particle of the Sacrament may not re∣main there, and to shew the care he must take to preserve him∣self in Purity, he says this Prayer.

GRant, O Lord, that we may receive that with a pure heart, which we have taken by our mouths, and that, of a Temporal Gift, it may become an Eternal Remedy unto us.

In taking the second Absolution, he says,

LEt thy Body, O Lord, which I have re∣ceived, and thy Bloud, which I have drunk, cleave unto my bowels; and grant, that the least spot of sin may not remain in me, who have been satiated with thy pure and holy Sacraments: who livest and reignest, world without end. Amen.

Neither Communion, nor Post-Communion is said; because the Neophytes did not receive at this Mass. But the Priest, to give God Thanks for the Benefits we have received by the Incar∣nation, Death, and Resurrection of Jesus Christ, uses that Thanks∣giving, which the Blessed Virgin Mary, Mother of our Saviour, did, for the whole Body of the Church. Secondly, to testifie, that we ought not to be less sensible of the Benefits received from God by the Merits of his Son, than the Saints of the Old Testament, to whom God had revealed them, the Church says the 116 Psalm. Thirdly, the Church teaches us, that in commemorating the Burial and Resurrection of Jesus Christ, we ought to present unto our Saviour the perfumes of our Prayers and Good works, in imitation of the Charity and Zeal of those good Women, who came to his Sepulcher at Day-break, with their Persumes, to pay him the Duty of their Piety. And therefore the Anti∣phon is taken out of the 28th. Chapter of St. Matthew.

Alleluia, Alleluia, Alleluia.

PSALM CXVI.

PRaise our Lord, all ye Gentiles: praise him all ye people:

Because his mercy is confirmed on us: and his truth remains for ever.

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

As it was in the beginning, and now, and ever, and world without end.

Alleluia, Alleluia, Alleluia.

Another ANTIPHON out of the 28th Chapter of St. Matthew.

IN the end of the Sabbath, as it began to dawn, in the first day of the week, came Mary Magdalene, and the other Mary, to the Sepul∣cher. Alleluia.

The Canticle of the Blessed Virgin Mary, Luke 2.

The Church in this Canticle represents us with an Abridgment of the Promises and Mysteries of the Salvation; and teaches us, that as the Son of God became Man, to repair, by his Humility, what Adam had lost by his Pride, he was pleased to chuse the Blessed Virgin to be his Mother, for the accomplishing this great work, in regard of her Humility.

MY soul doth magnifie our Lord.

And my spirit hath rejoyced in God my saviour.

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

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

And his mercy from generation unto gene∣rations: to them that fear him.

He hath shewed might in his arm: he hath dispersed the proud in the conceit of their heart.

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

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

He hath received Israel his child: being mindful of his mercy.

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

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

As it was in the beginning, and now, and ever, world without end.

ANTIPHON.

In the end of the Sabbath, as before, pag. 304.

The Incense puts us in mind of the Piety of these Holy Wo∣men; who carried Perfumes to our Saviours Sepulcher: And the Church beseeches God, that our Prayers may ascend, as this Incense, unto him.

Our Lord be with you.

R. And with thy spirit.

Let us Pray.

The Church begs of God the wholsom effect of the Passion and Resurrection of his Son Jesus Christ.

POur forth upon us, O Lord, the Spirit of thy Charity, that those who are satiated

with thy Paschal Sacraments, through thy goodness, may have but one heart, and one will: Through our Lord Jesus Christ. A∣men.

The Priest coming to the end of the Mass, turns to the Faith∣ful, exhorting them, not to render themselves unworthy of Gods Assistance, saying,

Our Lord be with you.

The Faithful answer, wishing him the like.

R. And with thy spirit.

Then the Priest tells the People, that Mass being ended, they may retire, saying,

You may withdraw: Mass is ended.

Alleluia, Alleluia, Alleluia.

The Faithful answer,

Thanks be to God.

Alleluia, Alleluia, Alleluia.

All the rest, as before, pag. 80, 81, 82.

At EVEN-SONG.

Pater noster, &c. Ave Maria, &c.

Alleluia, Alleluia, Alleluia.

The Antiphon, as before, pag. 304. out of the 28th Chapter of St. Matthew.

The Canticle of the blessed Virgin, out of the 2d Chapter of St. Luke.

As also the Antiphon in the end of the Sabbath, &c.

Our Lord be with you.

R. And with thy spirit.

Let us Pray.

Spiritum nobis Domine, &c. as before. p. 305.

Our Lord be with you.

R. And with thy spirit.

Let us bless our Lord.

Alleluia, Alleluia, Alleluia.

Thanks be to God.

Alleluia, Alleluia, Alleluia.

Pray for the Writer.

[illustration] engraving: the resurrection of Christ

UPON THE SUNDAY OF THE RESURRECTION OF OUR Lord Jesus Christ.

AT PRIME.

Pater noster, &c. Ave Maria, Credo, &c.

INcline unto my aid, O God.

R. O Lord, make hast to help me.

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

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

Deus in Nomine tuo, as before, 132.

Beati immaculi, &c. as before, 133.

Retribue te, as before, 135.

Then the following Antiphon is said.

This is the day which our Lord hath made; let us rejoyce and be glad in it.

Our Lord be with you.

R. And with thy spirit.

Let us Pray.

O Lord God Almighty, who hath caused us to come to the beginning of this day, save us this day, by thy power, to the end, that this day we fall into no sin, but that our words may ever proceed, and our thoughts and works may be directed to execute thy justice. Through our Lord Jesus Christ thy Son, who liveth and reigneth with thee, in the unity of the Holy Ghost, world without end. Amen.

Our Lord be with you.

R. And with thy spirit.

R. Let us bless our Lord.

R. Thanks be to God.

In the Cathedrals and Collegiate Churches the Martyrology is read, and then the Priest says,

V. Precious in the sight of our Lord.

R. Is the death of his Saints.

The blessed Virgin Mary, and all Saints, make intercssion for us, to our Lord, that

we may obtain to be assisted and saved by him: who liveth and reigneth for ever and ever. Amen.

V. Incline unto my aid, O God.

R. O Lord, make hast to help me.

Which is repeated three times, and then is said,

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

V. Lord, have mercy on us.

R. Christ, have mercy on us.

Lord, have mercy on us.

V. Pater noster, &c. In a low voice, until,

V. And lead us not into tempation.

R. But deliver us from evil.

V. O Lord, look upon thy servants, and upon thy works, and guide their children.

R. And let the splendour of the Lord our God shine upon us, and direct the works of our hands upon us, and direct the work of our hands.

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

Let us Pray.

VOuchsafe, O Lord God, King of Heaven and Earth, this day to direct and sancti∣fie, rule and govern our hearts and bodies, our senses, speeches and deeds in thy Law, and in the works of thy Commandments, that here,

and ever, we may deserve to be safe and free, by thy assistance, O Saviour of the world: Who livest and reignest, world without end. Amen.

V. Vouchsafe, Father, to bless.

R. Almighty God, dispose our days and actions in thy holy peace.

This short Lesson is taken out of the Third Chap∣ter of the Epistle of St. Paul to the Co∣lossians.

IF then ye be risen with Christ, seek those things which are above, where Christ sits on the right hand of God: set your affections on things above, not in things on earth.

But, O Lord, have mercy on us.

R. Thanks be to God.

V. Our help is in the Name of our Lord.

R. Who made Heaven and Earth.

V. God bless us.

R. God bless us.

The BENEDICTION.

O Lord, bless and defend us from all evil, and bring us to Life Everlasting: and make the Souls of the Faithful departed rest in peace.

At the Third Hour.

Pater noster, &c. Ave Maria, &c.

Deus in adjutorium, as before, pag. 348. Alleluia.

Legem pone, &c. as before, pag. 136.

Memor esto, &c. as before, p. 138.

Bonitatem fecisti, &c. as before, p. 140.

Then this following Antiphon is said,

Ant. This day which our Lord hath made; let us rejoyce and be glad in it.

V. Our Lord be with you.

R. And with thy spirit.

Let us Pray.

O God, who this day opened unto us, by thy only begotten Son, the entrance to Eternity, through his victory over death, vouchsafe, by thy mercy, to grant those Peti∣tions, which thy prevenient grace inspires. Through the same, our Lord Jesus Christ thy Son, who, with thee, livest and reignest, in the unity of the Holy Ghost, one God, world without end. Amen.

At sprinkling Holy Water.

As formerly the Church was accustomed to Baptize the Ca∣techumens upon the Eves of Easter and Whit-Sunday. The Priest being to celebrate the Holy Sacrifice of the Altar on Easter-day and Whit-Sunday, did consider them ready to approach the Altar pure and holy, all their sins being effaced by the Sacra∣ment of Baptism. And therefore he besprinkleth them with Water out of the Font (as hath been said) to admonish them to be careful to preserve themselves in that Innocence which they received by Baptism, and to teach them, that they have been entirely purified from all their sins, which is not to be doubted with failing in our Faith. The Ant. Asperges me, is not said, nor the Psalm Miserere, which signifie the sins wherewith we are defiled, and from which we ought to be cleared. But instead of Asperges me, he says the following Ant. Vidi Aquam, which represents the Excellency of the Waters of Baptism, which Jesus Christ instituted to wash away the sins of Men by vertue of the Bloud which he shed; and this was signified to us by the Water which issued with Bloud from his side, which he called his Temple in the 2d. Chap∣ter of St. John, and was figured in the 38th. and 47th. Chapters of the Prophet Ezechiel.

I Saw waters issuing forth of the temple on the right side: Praise to God.

And all, who were sprinkled with this water, were saved, and they shall say, Praise to God, praise to God.

The Priest begs of God that the Angel of his great Council, our Saviour Jesus Christ, who descends from Heaven by the Consecration of these Divine Mysteries, will assist all those of his Church with his healing Grace, that being purified, they may worthily present themselves before his Majesty.

V. O Lord, shew unto us thy mercy.

Praise be to God.

R. And give us thy salvation.

R. O Lord, hear my Prayer.

And let my cry come unto thee.

V. Our Lord be with you.

R. And with thy spirit.

Let us Pray.

VOuchsafe, O Lord, Holy Father, Almighty and Everlasting God, to hear us, and send us from Heaven thy Holy Angel, to de∣fend, sustain, protect, visit and guard us all, that here inhabit. Through Christ, &c. Amen.

ON EASTER-DAY At MASS.

The station in the Church of St. Mary Major.

At Rome the Station is this day at our Ladies Church, to re∣present unto us, that no Creature had so great a share in the Glory of our Saviour's Resurrection as the Blessed Virgin; be∣cause the Body of this adorable Saviour risen again was formed in her Womb; and as by her Faith she merited to be the Mo∣ther of our Saviour in his Incarnation, so by the same Faith she merited to receive all those advantages due unto her, as a Mo∣ther in the glorious Resurrection of her Son.

The INTROIT, taken out of the 138th Psalm.

The Church teaches us, that Christs Humanity was not sepa∣rated from his Divinity, neither in his Death nor Resurrection; and that nothing happened in the marvellous work of our Re∣demption, but by order of the Divine Providence, whose Judg∣ments are incomprehensible. 'Twas Gods will, that his only Son should become Man, suffer Death, and rise again: to the end, that having by his death expiated the sins of Men, which subjected them to death, he gave them hopes of Resurrection, by his own; and of following him, their Head and Leader, into Glory, whither he went before, to establish them there with him.

I Am risen, and yet I am with thee: Praise God. Thou hast put thy hand upon me: Praise God. Thy knowledge is wonder∣ful: Praise God, praise God.

PSALM CXXXVIII.

In this Psalm the Church instructs us, that there is not any Man so Holy, who can represent himself before God at the Re∣surrection, without trembling and dread of his Judgments. That Christ was the only Person not apprehensive of them, be∣ing absolutely assured that he was free from all that could be offensive to the Divine Eye, that only knows perfectly all that is in Man.

LOrd, thou hast proved me, and hast known me: thou hast known my sitting down, and my rising up.

Kyrie eleison, &c. as before, pag. 36. And as our Saviours Glorious Resurrection crowns the My∣stery of his Incarnation. The Faithful testifying their joy and acknowledgments, by singing that Canticle which the Angels used when the Divine Word became Man, to the end, to praise God for this great work, which gave to his Majesty a perfect Adorer, and to Men a Sovereign Mediator; who reconciles them by his Divine Grace unto him, and settles Peace between Hea∣ven and Earth, which Sin had broken. Gloria in Excelsis Deo, &c. as before, pag. 167.

The COLLECT.

The Faithful beg of God, that as Christs Humanity being united to his Divine Person by an Hypostatick Union, was never separated from his Divinity; so that being united to Jesus Christ, as to their Head, by the Union of his Grace, may ne∣ver

be divided from his Majesty, but being freed from Death, and Sin conquered by Christ, they may follow him as their Guide into the state of Glory, whither he is gone before them to esta∣blish them there with him.

Let us Pray.

O God, who this day hast opened to us, by thy only begotten Son, the entrance to Eternity, through his victory over death, vouchsafe, by thy mercy, to grant those Peti∣tions which thy preventing grace inspires. Through the same, our Lord Jesus Christ, who, with thee, liveth and reigneth, in the unity of the Holy Ghost, one God, for ever and ever. Amen.

The Lesson out of the First Epistle of St. Paul to the Corinthians, and Fifth Chapter.

The Church instructs us, that we are to dye unto sin, that so we may be capable of the benefit of Jesus Christs Resurrection. That is to say, that as Jesus Christ dyed, and by dying destroyed that flesh, which in appearance was Criminal; and as he ex∣tinguished that sin which was not in him, but because he would take it upon him to satisfie the Divine Justice; so we must put off the Old Man, which truly is a sinner, and putting on the New, destroy sin, which is truly ours, to live the life of Grace, which the life of Glory will follow, if we be united as perfectly with Jesus Christ as the condition of our Mortality permits. To entertain us in this new life of Grace, given us by the Merits of the Death and Resurrection of Jesus Christ; This Di∣vine Saviour was pleased by an excess of love to give himself un∣to us for our Spiritual Nourishment, figured by the Paschal Lamb. This Lamb immolated in the Ancient Law, was the Jewish Pasch, and Jesus, immolated on the Cross, is our Pasch. The Jews were not to eat the Paschal Lamb but with unleavened Bread; yet since it was but a figure of Jesus Christ, who gives himself

in the new Banquet, whereunto he calls us, far more excellent than their Pasch; we ought to purifie our hearts from the old leaven, that is, from our former sins; and instead of Malice and Iniquity, we there must lodge Innocence and Truth, being ob∣liged to be as new Paste without Leven, that is, without sin.

BRethren, purge the old leven, that you may be a new paste, as you are azyms, for our Pasch Christ is immolated, therefore let us feast not in old leven, nor in the leven of malice and wickedness, but in the azym of sin∣cerity and truth.

The GRADUAL, taken out of the 117th Psalm.

The Church representing unto us how Jesus Christ hath by his Death freed us from the Tyranny of the Devil, and Servitude of Sin; and how by his Resurrection hath given us here a new Life, and Glory hereafter, expressed her resentments and joy in the same words which the Royal Prophet used in expectation of this day revealed unto him by God, according to St. Chrysostome in his Homily upon this day.

THis is the day which our Lord hath made: let us rejoyce and be glad in it.

V. Confess ye unto the Lord, for he is good: because his mercy endureth for ever.

Alleluia, Alleluia.

V. Jesus Christ, who was our Pasch, hath been immolated.

The Church, by the following Prose, tells us, that our sins and the Devil being vanquished by Jesus Christ, we have cause to sing Songs of Praise with more joy than the Israelites, when they had passed the Red Sea, and beheld the Egyptians on all sides stretcht out upon the Sands, and their Chariots drowned in the bottom of the Sea.

The PROSE.

BRing all, ye dear-bought Nations, bring Your richest Praises to your King; That spotless Lamb, who, more than due, Paid for his Sheep, and those Sheep, you; That Innocent Son, who wrought your peace, And made his Father's anger cease. Life and Death together fought; Each to a strange extream were brought; Life died, but soon revived again, And even by death's self has slain. Say, happy Magdalen, O say, What didst thou see these by the way? I saw the Tomb of my dear Lord; I saw himself, and him ador'd; I saw the Napkin, and the Sheet, That bound his Head, and wrapt his Feet; I heard the Angels witness bear, Jesus is risen, he's not here. Go, tell his followers, they shall see. Thine and their hope in Galilee. They, Lord, with faithful heart and chearful voice, We on thy glorious rising day rejoyce. O thou, whose conquering pow'r o'recame the grave, By thy victorious grace, us sinners save. Amen. Alleluia.

Munda cor meum, as before, pag. 14.

The Sequence of the Holy Gospel, according to St. Mark, Chap. 16.

MUNDA COR MEUM, &c. as before, pag. 14. Wherein the Church, relating what happened at our Saviours Sepulcher at his Resurrection, teacheth us what we ought to do to prepare our selves for the celebrating worthily this Solemnity, and then proposes to us the advantages we reap. 1. This Gospel teacheth us, that the three Maries went early in the Morning with Perfumes to seck Jesus Christ in his Sepul∣cher. The Example of these Holy Women tell us our obligation of going to seek for Christ in his Sepulcher, as soon as we are enlightned with his grace: That is, in the Sacrament of Penance, which is the figure of it, there to bury our sins, making a stock of Good Works, signified by the Perfumes. 2. These Holy Women had the happiness to see the Angels, to teach us, that the Souls which seek Christ with Holy desires, and the Odour of Vertues, have a particular assistance from the Blessed Spirits. 3. The Angel appeared to these Holy Women in white, as a token of Innocence and Joy, to tell us with what purity and joy we are to solemnize the Resurrection of our Lord. This Joy is common to us with the Angels; who rejoyce because the void places of their Hierarchies are replenished; and we ought to rejoyce, for that by its vertue we are raised in this World from the death of sin to a life of grace; and we receive a pledge of happy Immortality, whereunto we aspire. 4. The Angel appeared sitting on the right hand, which sig∣nifies, that by Christs Resurrection we are called to possess Spi∣ritual Blessings, expressed in Holy Scripture by the right hand. 5. These Holy Women were surprised with fear at their ar∣rival, but afterwards were emboldned by the Angel. To teach us, that Souls which seek God carefully, and are toucht with a Holy fear, which is the first gift of the Holy Ghost, are con∣firmed with Celestial consolations. 6. The Angel recommended to these Holy Women to publish our Saviours Resurrection, namely, to St. Peter, to shew us the Providence which God hath for true Penitents, and the hope he gives them to partake of the Glory of his Sons Resurrection.

AT that time Mary Magdalene, and Mary of James and Salome, brought spices, that coming they might anoint Jesus: And very early, the first of the Sabboths, they came to the monument, the sun being now risen. And they said one to another, Who shall roul us back the stone from the door of the monument? And looking, they saw the stone rouled back; for it was very great. And, entring into the monument, they saw a young man sitting on the right hand, covered with a white robe. And they were astonished, who said to them, Be not dismayed: You seek Jesus of Nazareth, that was crucified; he is risen, he is not here; be∣hold the place where they laid him. But go tell his disciples and Peter, that he goeth be∣fore you into Galilee; there you shall see him, as he told you.

CREDO, as before, pag. 54, 55.

The OFFERTORY, taken out of the 75th Psalm.

The Church represents unto us, that if the Earth trembled at Christs Resurrection, and that all present were astonished at his going forth of his Tomb when he came in Mercy to men, how much more cause have we to fear and tremble when we consider the severity of his Justice, at his coming to examine us a Judge, whose Judgments are so piercing, that he sees into the most secret corner of our hearts; yea, what our selves cannot dis∣cover, when at the general Resurrection he shall come to Judge

the living and the dead in such Majesty and Power, that the Heavens and all the Elements will be reduced to a condition of Horror and Terror. This fear of Gods Judgment when it is joyned to the hope we have through his Mercy to reap the Fruit of our Saviours Resurrection, makes our hopes the more be∣neficial.

THe earth trembled, and was still, when God arose in judgment. Alleluia.

Suscipe Sancte Pater, &c. till the Secret, as before, pag. 56.

The SECRET.

The Priest begs of God, on the behalf of the Faithful, to give them the grace to celebrate worthily the Mysteries of the Re∣surrection of Jesus Christ, so that they may reap its wholsom effects.

ACcept, O Lord, we beseech thee. the Prayers of thy People, with the Obla∣tion of these Hosts; that these Paschal My∣steries, which we celebrate, may be wholesom; and, by thy assistance, availing us to ob∣tain Life Everlasting. Through our Lord Jesus Christ, &c.

The Preface, till Vere dignum & justum est, &c. as be∣fore, pag. 60, &c.

The Priest, in the name of the Faithful, acknowledges the Obligation we have of giving continual thanks to God for Christs Resurrection, whereby to raise us again to Life Everlasting; and confessing that of himself he cannot worthily acquit this Duty, he joyns with the Angels, Thrones, and Dominations, and the rest of the Celestial Spirits, who in Heaven sing incessantly Sanctus, Sanctus, Sanctus, and the Canticle which the Children

sung at Christ's Triumphant entry into Jerusalem, Benedictus qui venit, &c. as a testimony of the Spiritual Union between Men and Angels in praising his Divine Majesty; and to confess that the Purity of Angels, and Innocence of Infants is required to praise God worthily.

IT is truly meet and just, right and whole∣som, O Lord, that at all times we set forth thy praises: But more especially in this Night, wherein Jesus Christ, our Paschal Lamb, was immolated, who hath taken away the sins of the World: who, by dying, hath destroyed our death; and by rising again, hath restored life. And therefore with Angels and Arch∣angels, with the Thrones and Dominations, together, with the Celestial Host, we sing this Hymn of thy Glory, without end, say∣ing, Holy, Holy, Holy, is the Lord God of Sabbath. The Heavens and Earth are full of thy Glory. Hosanna in the highest. Blessed is he that comes in the Name of our Lord: Hosanna in the highest.

The CANON, to Communicants, as before, pag. 63.

COMMƲNICANTES.

The Priest, by vertue of the Union between the Church Mi∣litant with the Triumphant; and in memory of this Blessed Day, whereon our Saviour rose again, beseeches God to supply the defects of his Prayers, whereby he begs his Protection by the Merits and Suffrages of the Blessed Virgin, the Apostles, Martyrs, and of Saints.

PArtaking in the same Communion, and celebrating the Solemnity of this blessed Day, wherein our Lord Jesus Christ, rose again according to the flesh: and in the first place, honouring the memory of the ever blessed Virgin, Mother of our Lord Jesus Christ; and of the blessed Apostles, and Martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thad∣deus, Linus, Cletus, Clement, Xystus, Corne∣lius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosme and Damian, and all the other Saints; by whose Merits and Prayers vouch∣safe to grant us the assistance of thy pro∣tection. Through the same Christ our Lord. Amen.

HANC IGITƲR OBLATIO∣NEM, &c.

The Priest spreads his hands over the Host and Chalice, to testifie to God, that he Offers and Sacrifices himself unto him joyntly, therewith begging four things. 1. That he will please to accept this Oblation. 2. To grant us Peace. 3. To deliver us from Hell. 4. To admit us among the Blessed.

WE beseech thee therefore, O Lord, to accept this Oblation of our Duty, and of thy whole Family; which we offer up unto thee also, for those whom thou hast vouch∣safed

to regenerate by Water, and the Holy Ghost; granting them pardon of all their sins, and graciously to give Peace in our days; and, preserving us from Eternal Damnation, to bring us among thy Elect; Through the same Christ our Lord. Amen.

All the rest till the Communion, as before, pag. 79.

The COMMUNION, taken out of the First Epistle of St. Paul to the Corinthians, Chap∣ter 5.

Wherein the Church, as in the Epistle of this Mass represents unto us that Jesus Christ immolated on the Cross, is our Pasch, who gives himself unto us in this new Banquet, whereunto he calls us; far exceeding the Jewish Pasch. That therefore we may worthily celebrate this Pasch, we must purifie our Hearts from the old Leaven, that is, their former sins, and plant In∣nocence and Truth there, in lieu of Malice and Iniquity.

CHrist, our Passover, is sacrificed for us, therefore let us keep the Feast with the unleavened bread of sincerity and truth. Alle∣luia, Alleluia, Alleluia.

The POST-COMMUNION.

We beg Gods grace to celebrate this Divine Pasch worthily, wherein Jesus Christ gives himself unto us for our Spiritual Food, to the end, we may be all united in him as inseparable Members of his Body.

INfuse, O Lord, into us the spirit of thy love, that whom thou hast satiated with thy Paschal Sacraments, thou, of thy good∣ness, unite in heart and will. Through our Lord, &c.

All the rest as before, pag. 81, 82.

At the Sixth Hour.

Pater noster, &c. Ave Maria, &c.

O God, incline unto my aid. O Lord, make hast to help me.

Glory be to the Father, &c. Alleluia. Defecit in salutare, &c. as before, pag. 142. Quomodo dilexi, &c. as before, pag. 144. Iniquos odio habui, &c. as before, pag. 145. Haec dies, &c. as before, pag. 318.

Let us Pray.

Deus qui hodierna die, &c. as before, pag. 312.

At the Ninth Hour.

Pater noster, &c. Ave Maria, &c.

O Lord, incline unto my aid. O Lord, make hast to help me.

Glory be to the Father, &c. Alleluia.

Mirabilia testimonia tua, &c. as before, pag. 147. Clamavi in toto corde meo, &c. as before, pag. 149. Principes persecuti sunt me gratis, &c. as be∣fore, pag. 151. Haec dies, &c. as before, pag. 318.

Let us Pray.

Deus qui hodierna die, &c. as before, pag. 312

Thanks be to God.