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DISCOURSES ON THB MASS AND OFFICE, WITH A PREPARATION AND THANKSGIVING BEFORE AND AFTER MASS FOR EVERY DAY IN THE WEEK. TRANSLATED FROM THE ITALIAN OF ST. AIiPHONSUS BY THEi * / REV. JAMES^&ON^^ PHILADELPHIA: PETER F. CUNNINGHAM, Catholic Bookseller, 216 South Third Street. 1861. We are pleased to know, that Mr. P. F. Cunningham proposes to republish the small treatises of St. Alphon- sus de Liguori on the Holy Sacrifice of the Mass and the Divine Office, with Prayers and Meditations for Preparation and Thanksgiving. We give our full and cordial approbation to the publication. JAMES F. WOOD, BISHOP OF PHILADELPHIA. Exaltation of the Cross, 1861. ,. ,,■. .. . ^. I ^ ' Y ■• ^ \ Tl CONTENTS. On the holy Sacrifice of the Mass, 6 §. I. Of Preparation before Mass, 11 §. II. Of the rciverence with which Mass ought to be celebrated, 16 §. III. Of Thanksgiving after Mass, 37 Praeparatio ad Missam, 43 MEDITATIONS AND AFFECTIONS BEFORE MASS. Meditation I. Sunday, 55 Memento of the living, 59 Memento of the dead, 60 Meditation II. Monday, 60 Meditation III. Tuesday, 66 Meditation IV. Wednesday, 69 Meditation V. Thursday, 72 Meditation VI. Friday, 75 Meditation VII. Saturday, 78 Gratiarum Actio, 83 AFFECTIONS BY WAY OF THANKSGIVINGS AFTER MASS. Thanksgiving I. Suniay, 100 Thanksgiving II. Monday, 103 Thanksgiving III. Tuesday, 105 Thanksgiving IV. Wednesday, 108 Thatiksgiving V. Thursday, 110 Thanksgiving VI. Friday, , 113 Thanksgiving VII. Saturday,.. 116 Aspirations of love after Mass, collected from the manuscripts of St. Francis of Sales, 118 \ IV • CONTENTS. ON THE DIVINE OFFICE. Of devoutly reciting the Divine Office, « 126 Directio Intentionis ante Missam, 151 Jesus, Maria, Joseph, Forma intenlionis ad Mis- sam celebrandam, 151 Precatiuncnla Sacerdotibus quotidie legenda, ut in dies Deo ferventius deserviant. Ex Thorn. a Kempis, De Iraitationi Christi, 153 Alia post Missam ad Beatissimam Yirginem Ma- rium Preeatio, 164 Ad vulnera Christi oratio, 154 Salutationes ad omnia membra Christi, et sui ipsius ad earn commendatio, 155 MEDITATIONS ON THE PASSION, BY WAV OF PEEPAEATIOH FOR MASS. Meditation I. Sunday, 157 Meditation II. Monday, 159 Meditation III. Tuesday, 16-1 Meditation IV. Wednesday,..* loS Meditation V. Thursday, 164 Meditation VI. Friday, 166 Meditation VII. Saturday, 168 THANKSGIVINGS. Thanksgiving I. Sunday, ITO Thanksgiving II. Monday, .. 171 Thanksgiving III. Tuesday, 173 Thanksgiving IV. AVednesday, 175 Thanksgiving V. Thursday 176 Thanksgiving VI. Friday, 177 Thanksgiving VII. Saturday, 179 • • #• 126 • • •• 151 is- • • •• 151 ut >m. • • •• 153 ilA' • • • • 154 *»• • 154 sui »•• > 155 \ (VEATIOK • •• • 157 »••• 159 **•• lai • •• • loS • • • • 164 ON THE ... 166 16B ... ITO .. 171 ... 17S ... 175 ... 176 ... 177 .. 179 HOLY SACRIFICE OF THE MASS. Unless a Priest esteem the Holy Sacrifice as it deserves, he can never celebrate it with suit- able devotion. Assuredly there is no action, which man can perform, so sublime, so sacred, as the celebration of Mass. Fateamur, says the Council of Trent, nullum aliud opus, adeo sanc- tum ac divinum a Christo jidelihus tractari posse, quam hoc ipsum tremendum mysterium, ^scss. 22. Decret, de observ. in eel. etc. God himself could not enable a man to perform anything greater than the celebration of Mass. All the ancient sacrifices, by which God was so much honored, were but shadows and figures of our sacrifice of the altar. All the honor that angels by their adorations, and men by their good works, austerities, and even martyrdoms, have ever rendered or will ever render to God, 6 ON THE HOLY SACRIFICE never could, and never will, give him so much glory as one single Mass ; for, while the honor of all creatures is only finite, that which accrues to God from the holy Sacrifice of the Altar is infinite, inasmuch as the victim which is ofi'ered is of infinite value. The Mass, therefore, oflfers to God the greatest honor that can be given him ; subdues most triumphantly the powers of hell -, aifords the greatest relief to the suffering souls in purgatory j appeases most efficaciously the wrath of God against sinners, r/id brings down the greatest blessings on mankind. If, as it is promised, we may confidently hope to obtain from God whatever we ask in the name of Jesus : Si quid petieritis Patrem in nomine meo dabit vobis. Jo. xxiv. how much more con- fidently may we hope to obtain what we ask for, when we immolate to the Father, Jesus himself 1 Our loving Redeemer is continually making inter- cession for us in heaven : Qui etiam inter pellat pro nobis. Rom. viii. But this he does more especially in the sacrifice of the Mass, in which, by the hands of the priest, he presents himself to his Eternal Father, to obtain graces for us. Were we assured that all the Saints and the blessed Mother of Christ were praying for us, with what great confidence should we expect to receive all graces necessary for us ? But it is \ i«] OF THE MASS. t certain that one prayer of Jesus Christ will avail infinitely more than all the prayers of the Saints. Poor wretched sinners, what would become of us, without this sacrifice to appease the Lord I Hujus quippe oblatione placaius Dominus, gratiam et donum pmnitenim concedens, crimina et peccata etiam ingentia dimittit, says the Council of Trent. In a word, as ,the passion of Jesus Christ was sufficient to save the whole world, so is a single Mass sufficient to save it. Hence, at the offertory of the chalice the priest says : Offeri- mus tibi, Domine, calicem salutaris .pto nos- tra^ et totius mundi salute. The Mass is the good thing and the beautiful thing of the Church, according to the prediction of the prophet : Quid enim bonum ejus est et quid pulchrum ejus, nisi frumentum electorum et vinum germinans virgines ? Zacch, ix. 17. In the Mass, the Word incarnate offers himself in sacri- fice to his Eternal Father, and gives himself to us in the Blessed Sacrament of the Eucharist, which is the end and aim of almost all the other sacraments, as the angelic doctor teaches : Fere omnia sacramenta in Eucharistia consummantur , Hence St. Bonaventure says, that in the Mass God manifests to us all the love which he has borne us, and includes in it, as in a compendium, all his benefits : Est memoriale totius diledionis 8 ON THE HOLY SACRIFICE suoSf et quad compendium quoddam omnium bene- ficiorum suorum, S. Bonav, de Instit. part, i. cap, 11. On this account the devil has always endeavored to abolish the Mass throughout the world by means of heretics, making them the precursors of Antichrist, who before all things will endeavor to abolish, and in fact will, in pun- ishment of the sins of men, succeed in abolishing the holy sacrifice of the altar, according to the prediction of Daniel : Robur autem datum est ei contra juge sacrificium propter peccatd, Dan, viii. 12.- The same St. Bonaventure says, that the Son of God in every Mass confers a benefit on the world not less than that which he conferred in taking upon himself our human nature : JVon minus videtur facere Deus in hoc, quod quotidie dignatur descenders super aliare, quam cum natu- ram humani generis assumpsit. Loco cit. So that, as the learned teach, if Jesus Christ had never appeared in the world, a priest, by pronouncing the words of consecration, would bring him down from heaven upon the earth, according to that celebrated sentence of St. Augustine : vene- randa Sacerdotum digniias, in quorum manibus, velut in utero Virginis Filius Dei incarnatur, S, Aug, in Psalm xxvii. Moreover, as the saprifice of the altar is the OF THE JIASS. 9 the application and renewing of the sacrifice of the cross, the angelic doctor teaches, that the Mass procures for man the same benefits and salvation as the sacrifice of the cross procured for him : In qualihet Missa invenitur omnisfructus, quern Christus operatus est in cruce, Quidquid est effectus Dominica passionis est effectus hujus Sacrificii, S. Thorn, in cap. 6. Isa. Lect. 6. St. Chrysostom says the same : Tantum valet celebra" tio MisscB quantum valet mors Christi in cruce, Apud DiscipuL Serm, 48. And of this the Church still further assures us, saying : Qucties hujus hosticR commemoratio recolitur, toties opus nostra Redemptionis exercetur. Oral, in Missa Bom, post Pent, As the same Saviour, who offered himself for us on the cross, oiFers himself in sacrifice on the altar by the hands of the priest, as the Council of Trent teaches : Una enim eadem- que hostia, idem nunc offerens Sacerdotum minis- terio, qui seipsum tunc in cruce obtulit, sola ratione offerendi diversa, Sess, 22, cap, 2 ; so the sacrifice of the cross is applied to our souls by the sacrifice of the altar. The passion of Jesus Christ rendered us capable of redemption ; the Mass puts us in possession of it, and enables us to enjoy its merits. The Mass, then, being the most holy and divine action in which we can be engaged, it plainly 1* 10 ON THE HOLY SACRIFICE follows, says the Council of Trent, that all dili- gence ought to be used in order that so great a sacrifice may be celebrated with the greatest pos- sible interior purity and exterior devotion : Satis etiam apparet, omnem operam et diligentiam in eo ponendum esse, ut quanta maxima fieri potest in- teriori cordis munditia et puritate, atque exteriori devotionis, acpietatis specie peragatnr. Sess, 22. .Deer, de obser. etc. And it says that the male- diction fulminated by Jeremias against those who performed negligently their sacred functions, is especially to be directed against Priests who celebrate Mass irreverently, which is the greatest and most sublime action that man can perform for the honor of his Creator ; adding that such irreverence cannot well be less than impiety. The words of the Council are : Qitce ah impietate vix sejuncta esse potest. In order, therefore, that the Priest of God may avoid such irreverence, and with it the maledic- tion of heaven, let us see what he must do before he celebrates Mass ; what during the celebration ; and what after he has celebrated. Before he celebrates he must prepare himself. During the celebration he must behave with suitable rever- ence. After having celebrated he must make a thanksgiving. .J OF THE SECT OF PREPARATIO It has been said by a the whole life of a Priest ou^uu •§ ul a pre- paration and thanksgiving for Mass. It is true that the most holy Eucharist was instituted for the benefit of all the faithful, but it was espe- cially bestowed upon Priests. Jfolite, says our Loi d, speaking to Priests, dare sanctum canibus, neque mittatis margaritas vestras, ante par cos, Matth. vii. 6. Mark the words, Margaritas ves- tras. In Greek the consecrated particles are called margariicB ; now these are here spoken of by our Blessed Saviour as belonging particularly to Priests, margaritas vestras. Hence, accord- ing to St. Chrysostoni, a Priest leaving the altar ought to be so inflamed with divine love, as to be the terror of hell : Tanquam hones igitur ignem spirantes ab ilia mensa recedamus^ facti diabolo terribiles. Chrysost, Horn, 6. ad Popul. Antioch, But do we see this exemplified? On the contrary, the greater number of Priests leave the altar even more tepid, more impatient, proud, jealous, and more attached to their own interests, to self-esteem, and to worldly plea- sures. Defectus non in ciT)o est, sed in sumente, 12 ON THE HOLY SACRIFICE says Cardinal Bona. The fault is not in the food of which they partake at such a table, since such food, only once eaten, according to St. Mary Magdalene of Pazzi, is sufficient to make them saints ; but in the neglect of preparation on the part of those who celebrate the Holy Sacrifice. Preparation for Mass is two-fold — remote and immediate. The remote consists in a pure and virtuous life, which a Priest ought always to lead in order to celebrate worthily. If God required purity of the Priests of the old law, to qualify them for the carrying only of the sacred vessels : Mundamini qui fertis vasa Domini, ha. Hi. 11 ; how much greater purity must he require of a Priest for bearing in his hands and in his breast the Word incarnate'? Quanto mundiores esse oporiet, qui in manibus et in corpore portant Christum? says Peter of Blois, Ep, 123. In order to be thus pure and holy, a Priest should not only be free from mortal sins, but also from deliberate venial sins: otherwise, says St. Ber- nard, Jesus Christ will not allow him to have part with him : J^emo qucB videntur modica^ con- temnat ; quoniam, sicut audivit Petrus, nisi lave- rit ea Chrisius, non habebimus partem cum eo. All the actions, therefore, of a Priest, all his words, all his though'ts, ought to be so holy as OF THE MASS. U to dispoa^ aim remotely for the worthy celebra- tion of Mass. The immediate preparation consists first in mental prayer. How can a Priest celebrate Mass devoutly, who does not prepare himself beforehand by meditation? Father Avila says, that a Priest ought to make an hour and a half's meditation before celebrating the Holy Sacrifice. I should be satisfied with half an hour, and, for the more tepid, with even a quarter of an hour ; but I cannot help saying that a quarter is too little. God, how many beautiful books are there of meditation by way of preparation for Mass ! but how few make use of them ! Hence is Mass so frequently celebrated with such grievous negligence and want of devotion. St. Thomas says, that our Blessed Redeemer insti- tuted the most holy sacrament of the altar, in order to keep alive within us the remembrance of his love shown to us in his passion, and of the great benefits obtained for us by the sacrifice of himself on the altar of the cross ; and hence the apostle admonishes us that, as often as we receive the holy communion, we should do so in remembrance of the death of our Lord : Quo- tiescumque enim manducabitis partem himc, et calicem bibetis, mortem Domini annunciabitis. 1 Cor, xi. Now, if all the faithful are required 14 ON THE HOLY SACRIFICE to commemorate the passion of Jesus Christ as often as they communicate, how much more is a Priest required to do this, when he celebrates Mass ; in which he not only receives the most sacred body and blood of Christ, but also repre- sents and renews upon the altar, although in a different manner, the sacrifice itself of the cross. Besides making his meditation, a Priest should also, before he celebrates, recollect himself, at least for a short time, and reflect on the great- ness of the action which he is about to perform. Thus it was ordained by the Council of Milan, in the time of St. Charles : Antequam celebrent, se colligant, et orantes mentem m tanti Mysterii cogitationem defigant. When a Priest enters the sacristry to say Mass, let him leave behind him all worldly thoughts, saying to them with St. Bernard : "Wait here all earthly cares and solici- tude, until after I have celebrated Mass, which will require all my attention. St. Francis of Sales, writes in one of his letters to St. Jane Frances de Chantal : When I approach the altar to begin Mass, I banish all temporal affairs from my mind. Let a Priest, therefore, consider that he is going to call down from heaven the Word incarnate, to treat familiarly with him, to offer him again in sacrifice to his Eternal Father, and OF THE MASS. 15 to nourish himself with hi? divine body and blood ; after the example of the venerable John of Avila, who was accustomed to excite himself to devotion by saying : I am going to consecrate, to call down the body and blood of the Son of God, I am going to take him into my hands, to speak to klm, and to treat with him^ and to receive him into my breast. Let him also reflect that he is going to the altar to make intercession for all sinners. Sacer- dos dum celebrat, says St. Laurence Justinian, mediatoris gerit officium; propterea delinquen- Hum omnium debet esse precator, Serm, de Corp, Christi. So that a Priest at the altar, according to St. John Chrysostom, stands between God and his creatures, offers up their, prayers, and obtains for them the graces of heaven : Medius sit Sacerdos inter Deum et humanam naturam, illinc beneficia ad nos deferens, Hom, 6. in 2. Tim. ii. In the old law the High Priest was permitted only once in the year to enter into the Sancta sanctorum, to pray for the people j but now every Priest is permitted to off'er the Lamb without spot to the Eternal Father every day, to obtain for himself and for the whole Church all necessary graces and favors. Hence, says the Council of Basil : Si quis principem scbcuH roga- turus, habitu honesto, gestu decenti, prolatione 16 ON THE HOLY SACRIFICE non prcBcipiti, attenta quoque merit e, seipsum studet componere; quanto diligentius in sacro loco rogaturus Deum hcec facere curabit. Cone, Basil, Sess, 21. Can, Quomodo, SECTION II. OF THE REVERENCE WITH WHICH MASS OUGHT TO BE CELEBRATED. In the second place, a Priest celebrating Mass ought to behave with all the reverence due to so great a sacrifice. To induce him to do this is the intent, or at least the principal point of this tract. Let us then see what is meant by reverence. It means first, a proper attention to the words of the Mass ; and secondly, an exact observance of the ceremonies prescribed by the rubrics. As regards attention to the words, a Priest sins, by being voluntarily dis- tracted during Mass ; and as divines say, if it be during the consecration and elevation, or during a notable part of the canon, he sins mortally ; so the Roncaglia teach, cap, 3. q. 2. Reg. 3., Con- cina Theol, Moral, pag, 516. num, 13., and Tam- burino, who, although lenient, even too lenient in bis opinions, yet speaking on this point, says : OF THE MASS. Si Sacerdos per notahile tempvs voluntarie dis- tractus eas Missm partes^ qu(B canonem continent recitet, peccabit mortaliter. Videtur autem mihi gravis irreverentia, qua quis dum projitetur Deum summe venerari, cum illo irreverenter 'per volun- tariam distractionem se gerat, Meth. ceL Miss, cap. 3. num. 9. And I am of the same opinion, whatever certain authors may say to the con- trary : because, waiving the question, whether the interior intention is or is not the essence of prayer, 1 maintain that the holy Sacrifice is not only an act of prayer, but also a most sublime act of religious worship, in which a Priest appears to commit great irreverence, if, while he actually professes religiously to honor God, he 'is voluntarily distracted with thoughts of other subjects. Hence this admonition of the rubrics : Sacerdos maxime curare debet, lit distincte et apposite proferat, non admodum festinanter, ut advertere possit quce legit, etc. As regards the performing of the ceremonies prescribed by the rubrics for the celebration of Mass, St. Pius V. in the Bull inserted in the Missal, commands, district e, et in virtute sanctce obedientice, Mass to be celebrated according to the rubrics of the Missal : Juxta ritum, are the words, modum, et normam in Missali prcescrip^- tarn. Hence Suarez very properly says, that 2 '^iUff^fto^ 18 ON THE HOLY SACRIFICE \3 ' the omission of any ceremony prescribed in the rubrics, such as a sign of the cross, genuflection, icclination, &c., cannot be excused of venial sin. And this is declared by Benedict XIII. in the Roman Council, (Tit, 15. cap, 1.) which says, that in the celebration of Mass, Riius in minimis etiam, sine peccaio negligi, vel mutari hand poS' sunt, St. Teresa said : / would lay down my life for only one of the ceremonies of the Church ; and shall a Priest slight them ? La Croix says the same, lib, 2. num, 422. with Pasqualigo, if the said ceremonies are performed in too hurried a manner, or carelessly, as says F. Concina also very properly, pag, 409. num, 2., speaking of those who in saying Mass do not touch the ground with one knee when they genuflect, or who, when they should kiss the altar, only make an appearance of kissing it, or who do not pro- perly form the crosses at the benedictions as prescribed in the rubrics; because, as Gavant (p. 3. in Ruhr, Miss, tit, 2.) says with Ledesma, it is the same thing as to omit the ceremonies prescribed, to perform them improperly j accord- ing to the axiom of jurists : Paria sunt non facere, et male facere. Moreover, the learned in general, Wigandt, tract. 15, num, 75, Roncaglia, de Sacr, Miss, cap, 3,. qucBst. 4, Concina and La Croix in the OF THE MASS. places already cited, say, that if any one omits a notable part of the ceremonies of the Mass, although not of the most important, he cannot be excused from grievous sin. Such omissions, when repeated in the same Mass, amount to something grievous ; and therefore are grievously irreverent to the Holy Sacrifice. We know that even in the old law, the Lord threatened with many maledictions those Priests, who were care- less of the ceremonies of their sacrifices, which were but figures of ours : Quod si audire nolueris vocem Domini Dei tui, ut costodias et facias cczre- monias venient super te omnes maledictiones istce: Maledictus eris in civitate, meledidus in agro Maledictus eris ingrediens, etc. Deut, xxviii. 15, 16, 19. Hence, seeing the greater part of Priests say Mass with so much hurry and carelessness in the performance of the ceremonies, one ought to weep even with tears of blood. Well might be applied to such the reproach of Clement of Alexandria to the Gentile Priests, that they made heaven a theatrical scene, and God the subject of a comedy : impietatem ! Scenam c(Blum fecistis, et Deus factus est actus. Clem, Aletc, de Sac. Gentil. But why should I say a comedy? Oh, what attention would not such pay, if they had to recite a part in a comedy ! And in £j|ying Mass 20 ON THE HOLY SACRIFICE what attention do tbey pay ? Words mutilated, genuflections half made, acts of mockery rather than of reverence : crosses formed so as that it would be impossible to know what they meant : such movements about the altar, and turnings, as even to excite ridicule and laughter : handling the consecrated host and the consecrated chalice as though they were a piece of bread and a glass of wine : confouijding the words and ceremonies together, placing the one before or after the other, contrary to the order prescribed by the rubrics ; the whole Mass, in a word, from be- ginning to end, nothing but a tissue of careles*- ness, confusion, and irreverence. And whence comes all this ? It arises partly from ignorance of the rubrics, which they neither know nor endeavor to know; and partly from anxiety to finish Mass in as short a time as pos- sible. They seem to be saying Mass as though the Church were going to fall, or the Turks were coming, and they should not have time to fly away. Such priests, before saying Mass, will sometimes be engaged for hours in worldly affairs, or in useless conversation in a shop, or in the sacristy, and then hasten to begin Mass, and attend to nothing but to get through it as quickly as possible. There should be always some one at ' hand to say to such, as Father OP THE MASS. n Avila, approaching the altar, once said to a Priest wlio was celebrating in this manner: ^ge decenter cum hoc pusro, nam optimos habet parentes* God admonished the Priests of the old law to tremble with awe when they ap- proached the Sanctuary : Pavete ad sanctuarium meum. Lev, xxvi. 2. And shall the Priests of the new law celebrating at the altar, in the pre- sence of Jesus Christ really there, taking him into their hands, offering him in sacrifice, and even feeding upon him, dare to behave with irreverence ? A Priest at the altar, as St. Cyprian says, and most truly, represents the person of Jesus Christ himself: Sacerdos vice Christi vere fungitur, Epist. 63. ad Cmcilium. And in the person of Jesus Christ he says : Hoc est corpus .meum. Hie est calix sanguinis m,ei. But, Oh God! seeing the irreverent manner in which so many Priests now celebrate Mass, who could say whether they were the representatives of Jesus Christ, or mountebanks earning their livelihood by tricks of slight-of-hand ? as it is written in the synod of Spalatto : Plerique celebrantes conantur, non ut Missam celebrent, sed ut absolvent ; non ut devotionis exercitium, sed ut victus sustenta- tionem habeant ; ita ut Missa celebratio, non tan- qttam Religionis Mysteria, sed ut lucrandi ar5 2* ' " 22 ON THE HOLY BACRIFICE in qucsdam exerceatur, {Apud Genett. de S, Euchar,) And what is still more to be wondered at, or rather, to be lamented, is to see even Keligious, and some even of reformed orders, say Mass with so much haste, and with such mutilated cere- monies as would scandalize even idolaters, and scandalize them more than if such Keligious had been the most lax secular Priests. Hence, let Priests who celebrate in this un- worthy manner, remember that they not only sin by the irreverence which they commit against the Holy Sacrifice, but also by the great scandal which they give to those who assist at it. In proportion as a devout Mass excites great devo- tion and reverence towards the sacred mys- teries, (St. Peter of Alcantara relates that the Mass which he said devoutly, produced more fruit than all the sermons of the preachers of the province in which he then was ;) so does aij in devout Mass destroy all devotion and rever- ence due to so great a Sacrifice. The Council of Trent says that the ceremonies of the Mass have been ordained by the Church for no other pur- pose but to instil into the faithful the reverence which is due to the Sacrifice of the altar, and to the sublime mysteries which it embraces: Care- monias, says the Council, item adhihuit (Ecclesia,) nt majestas tanti Sacrijicii commendaretur^ OF THE MASS. 23 et mentes jidelium per hcec visibilia religionis et pieiaiis signa,ad rerum altissimnrum, qua in hoc Sacrificio latent , contemplat ionem excitarentur* Trid, Sess, 22. c. 5. But the cercnionies, Tvhen irreverently and hastily performed, not ouly do not excite, but destroy the veneration of the faithful for so sacred a Mystery. Peter of Blois says, that the saying of Mass with but little reve- rence induces the people to make little account of the most Holy Sacrament : Ex inordinatis et indisciplinatis Sacerdotibus hodie dafur ostentui nosircB redemptionis venerabile Sacramentum Petr, Bless, epist, ad. Richer, And hence the Council of Turin, in the year 1583, ordained that priests should be well instructed in the ceremonies of the Mass. For what end ? JVe populum sibi com- missum a devotione potius revocent, qunm ad sa- crorum Mysteriorum venerationem invitent. How can priests by saying Mass indevoutly expect to obtain pardon for their sins and favors from God, if while they are offering it up to him they are offending him, and insult him rather than honor him? Cum omne crimen^ says Pope Julius, Sacrificiis deleatur, quid pro delic- torum expiatione Domino dabitur, quando in ipsa Sacrificii oblatione erratur ? Can, Cum omne, de Consecr, Dist, 2. A priest, by not believing in the Sacrament of the Eucharist, would offend 24 ON THE HOLY SACRIFICE I <:\ God ; but he, who does believe in it, would oflfend him more, by not treating it with becoming re- spect ; because he would, by so doing, destroy it in others who saw him celebrate with such little reverence. The Jews respected Jesus Christ at the commencement of his mission ; but when they saw him despised by the priests, they lost all reverence for him, and at last unanimously, with the priests, cried out : Tolle, tolle, crucifige eum. And thus the laity, when they see priests celebrate mass with disrespect and negligence, lose all esteem and veneration for it. As it is said above, when mass is said with devotion, it excites devotion ; while, on the contrary, when it is disrespectfully celebrated, it extinguishes ail devotion in those who assist at it, and almost their faith also. A certain religious of great credit related to me a terrible example on this point, and we find it also recorded by Seraphin Maria Loddi, a Dominican, in his Motivi per celebrare la Messa senza fretta, 8^c. There was a certain heretic in Rome, who had resolved to abjure his errors, and had promised the Pope (Clement XI.) to do so, but having seen mass celebrated in a certain church in an indevout manner, was so scandalized, that he went to the Pope, and told hi,3 holiness that he should not now abjure his errors, for that he was convinced OP THE MASS. 25 that neither priests nor the Pope himself believed in the truth of the Catholic Church. But the Pope told him that the indevotion of one priest, or of many negligent priests, could not prejudice the truth of the faith taught by the Church. " Nevertheless," replied the heretic, " if I were Pope, and knew of a priest saying mass so irre- verently, I would have him burnt alive : and seeing as I do, that there are priests who cele- brate in this manner with impunity, even in llomCy and in the face of the Pope, I am satisfied that the Pope himself does not believe." And so sa3?ing, he departed, and obstinately refused to renounce his errors. I may add that a certain layman, (this very morning, while I am writing this little work), as one of the brethren of our congregation tells me, hearing a mass of this kind, said to him : Verily such priests and such masses make one lose one^s faith. Hear how the pious Cardinal Bellarmin la- ments over the grievous scandals arising from the abuses coumiitted by priests in the celebra- tion of mass, as referred to by Benedict XIY. (in bulla Annus qui, torn, 3» Bullar, § 15.) Miud est etiam lacrymis vberrimis dignum^ quod oh nonnullorum Sacerdotum incuriam, aut impietutem, sacroscancta Mysteria tarn indigne iracteniur, ut qui ilia trsctant, videantur non 26 ON THE HOLY SACRIFICE credere Mnjestatem Domini esse prcesenfem. Sic enim aliqui sine spiritu, sine uffectu, sine timore, festinatione incredihili Sacrum perjiciunt, quasi fide Christum non viderent, aut ah eo se videri non crederent. Woe to such ! A certain priest dying immediately after Laving said only his first mass, Father Avila exclaimed, OA, what an account will he have to give befo7'e God only for this, his first mass ! And what think" you would Father Avila say of priests, who, perhaps for thirty or forty years, have offered up the holy sacrifice in the scandalous manner which we have seen above ? The following terrible example, on this sub- ject, is narrated in the annals of the Capuchin Fathers, (Tom. 1. ann, 1552.) There was a certain rector of a church, who celebrated mass with much hurry and irreverence. One day, Father Matthew da Basso, the first general of the Capuchins, as soon as this priest returned into the sacristy, after saying mass, hastened to him, and represented to him, how his mass could not edify, but must bring destruction upon the Church; and on this account, besought him either to celebrate mass with more suitable grav- ity, or to abstain from saying it at all, in order to avoid giving more scandal to the people. The rector was so indignant at receiving this reproof. OF THE MASS. that having soon cast off his sacred vestments, he ran after the religious in order to be revenged upon him ; but not finding him, retired into his own house, where it so happened, that, in a few minutes, the miserable man was attacked by persons who were his enemies, and was so griev- ously wounded by them, that within the space of an hour, he unhappily died ; on which there arose such a terrific tempest, as to tear up oaks by the roots, and carry herds of cattle into the air. An obsessed person of the neighborhood being exorcised, declared that all the demons of that country had been engaged together in pre- venting this priest from being converted before he died ; and that having succeeded, in testimony of their triumph, they raised this tempest in the air. I know not with what conscience Parish- Priests and Sacristans can admit Priests, who say Mass in an irreverent manner, to celebrate in their churches. Pasqualigo says, that he knows not how to excuse from grievous sin those who admit such : Prcelatos etiam Regulares et Rectores Ecclesiarum^ peccare mortaliter, si permittant subditos celehrare cum nimia festinatione ; quia ratione muneris tenentur curare ut cdehratio con- s^ruo modo se habeat. De SacrJ. nov. Leg. 26. And there is no doubt but that Bisliops are t i pi 28 ON THE HOLT SACRIFICE i H strictly bound to prohibit, without exception, all such Priests from celebrating the sacred mys- teries, as ordained by the Council of Trent : Decernit S. Synodus, nt ordinarii locorum Epis- copi en omnia prohibere, atque e medio tollere sedulo curent ac teneantur, qucB irreventia : qiiCB ah impietate vix sejunda esse potest iw- duxit. Deer, de obser. iii celeb, etc, Mark the words, prohibere curent ac teneantur : from which it is evident, that Prelates are obliged to watch and diligently inform themselves how Mass is celebrated throughout their dioceses 5 and to suspend from celebrating those Priests who say it without due reverence. And this holds good even with respect to Regulars, inasmuch as Bishops in their regard are declared by the Council to be Apostolic Delegates : Ipsi.,.etiam ut Delegati Sedis ^postolicce prohibeant, man- dent, corrigant, stntuant, atque ad ea inviolate servanda censuris Eccl, aliisque pcenis compel- lant, Trid. loc. cit. We now come to inquire how much time is requisite for the saying of Mass in a proper manner. F. Molina says {Instruct, de Sacr. tract, 3. c. 14.) that an hour ought not to be considered too long. Nevertheless Cardinal Lambertini, (J\''otif. 29. n. 30.) agreeably to the general opinion of other authors, maintains that Mass OF THE MASS. 29 ought not to exceed half an hour, nor to be less than a third of an hour ; because, as he says, it cannot be celebrated with suitable reverence in less than a third ; and if prolonged beyond half an hour, it becomes tedious to those who assist at it. These are his words : JVb/i hreviorem triente, nee longiorem dimidia hora debere esse Missam ; quia breviori spatio non possunt omnia debito honore peragi ; et longiori, tcedio esstt adstaniibus. The same is found in the General Capitulum of Clerk's Regular (p. 1. c. 3. art. 1518.) JYemo Missam longius horce semisse protrahat, neque triente contrahat. We find the same again in the Constitutions of the Calced Carmes ( p. 1. c. 5.) Missa privata per dimidiam circiter horam, sed non ultra^ extendatur. The same again in the Rules of the Society of Jesus : Semihoram in faciendo Sacro nee multum exce- dat, neque ita brevis sit, ut illam non cxpleat. Father Gobato {trad. 3 cap, 23. § 3. n. 814.) speaking of the shortest time required by the learned for the celebration of Mass, says, it is generally understood to be about half an hour : Breviter, id est circa dimidiam horam ; vix enim breviori spatio possunt omnia in communibus Mssis peragi cum debito decor e et devotione. And he adds, that he should have great difficulty, 30 ON THE HOLY SACRIFICE I' ail 4; l-.t^ ordinarily speaking, in believing that Mass could be said in a quarter of an hour : JVec acile quis mihi suadebity se communiter cum sensu pietatis intra horoB qundrantem finire Sacrum, Loc. cit, that is, without many faults. Hence Father lioncaglia (de Sncrif. Miss. cap. 4.) maintains as certain that a Priest, who says Mass in less than a quarter of an hour, cannot be ex.cused of grievous sin : J^emo credat Missam esse prolix- am^ si mediam hoi'am non excedat, et nimis brevem, ut saltern tertiam partem hora non compleat ; ut communiter DD. docent. Quia tamen qui infra quadrantem Missam absolvit, necesse est valde indevote celebrare, plura confundere, truncare^ vel saltern syncopare, ideo communiter dicitur peccare mortaliter. Ex hoc autem oritur in Episcopis et Pralatis Regularibus obligatio sub gravi turpem hanc et scandalosam celeritatem exstirpare. Pasqualigo and others in general say the same, after Cardinal Lambertini already cited, as Quarto, Bisso, Clericato, &c. From all this it must follow, that a Priest who celebrates any Mass in less than a quarter of an hour (even a Mass for the dead, or of the B. Y., de Sancta Maria in Sabato) cannot, without great difficulty, not to say impossibility, be excused from mortal sin ; because it is impossible to finish Mass in less time than a quarter, and not commit great -^ . OF THE MASS. 31 irreverence against the Holy Sacrifice, and give great scandal to the faithful. But let us examine the excuses alleged by Priests who commit such abuses. First, then, some one may plead : I say a short Mass, but I omit nothing ; for, thank God, I am naturally rapid in speech and in all my movements ; and thus I soon pronounce all the words and perform all the ceremonies with exactness. But I reply, this is not sufiicient for the proper celebration of Mass, merely to pronounce the words, and to hurry through the ceremonies. They ought to be performed with appropriate gravity, which is intrinsically necessary in order to the reverence which is required j otherwise, if hastily performed, they do not exhibit nor excite that reverence which is due to the holy Sacrifice; but, as shown above, they exhibit great irreverence and cause great scandal to the faithful. F. Paulo Maria Quarto says: Certum requiri tantum spatium^ quod possit commode satis esse ad perjiciendas cccremonias ea gravitate, quce tantum Sacrifi- cium decet. Quart, in Ruhr. Lit, 16. Dub, 6. Pas- qualigo also says : Dicendum est sntivs esse decllnare ad prolixitatem, quam ad accelerationem, quia ma jest as Saa'ijicii exigit potius ilium mo- dum, qui congruit gravitati adionis, quam declinationem ad opposiium. De Sacrif, q, 229. 32 ON THE HOLY SACRIFICE i- 1^ And he gives as the reason, that, in hurrying through the Mass, there may be not only sin but scandal also ; which would not follow from prolonging it, but only at most weari^ivS.i in those who were present. Qui Missam prcecipi- tant^ concludes Quarto above cited, valde timen- dum est ne in Infernum pracipitentur. Secondly,, it may be said that in the condi- . tions for properly celebrating Mass, laid down by divines, brevity is one : ^Ite, breviter, clare^ devote, et ej:acte. But, I ask, why attend solely to one condition, breviter, and pay no regard to the other two, devote and exacte ? Besides, the rubric clearly explains what is meant by breviter, namely, that Mass should be said non nimis morose, ne audientes tcedio afficiantur. And the rubric after these words immediately adds : nee nimis festinanter. Hence the continuator of Tourneley very properly says : Brevis intelli" gitur, mode non destruat devotionem ; unde si esset infra dimidium hora, non posset did devota, et consequenter male diceretur. Yet he adds, that the term brevis is used in opposition to such an affected length of time in saying Mass as would weary those who heard it. Finally, the same Author confirms what Pasqualigo says, to whom I have before referred : Melius est decli- nare in longitudinem, quam in brevitatem, quia ^SwitiWtf^ OP THE MASS. 33 cum longitudine non potest peccari graviter et scandalum dari sicut in nimis hrevi, A certain Priest, in excuse for having said a short Mass, once pleaded that St. Philip Neri said Mass in half a quarter of an hour. But with what a want of good sense ! It is true, as related by the author of his life, that St. Philip, when he said Mass publicly, was only a short time in celebrating ; but the writer does not mean by a short time half a quarter of an hour, nor a quarter of an hour ; he only meant that the saint avoided that wearisome tediousness which the rubrics censure. For in the same life we read that the saint celebrated Mass, even in public, with so much devotion that he moved all who heard him to tears of compunction. By a Mass of half a quarter of an hour, he would not have moved others to tears, but to laughter and ridicule. Thirdly, it may be said : the people complain and are impatient when Mass is long. In reply, I would first ask, whether the want of devotion in the people is to regulate the degree of rever- ence to be paid to the Holy Sacrifice ? Second- ly, I would answer, that if Priests said Mass with becoming reverence and solemnity, the peo- ple would be impressed with proper respect for so holy a sacrifice, and would not complain of 3* -i 34 ON THE HOLY SACRIFICE I' '\ i! half an hour in assisting at it. It is because Mass is but too generally said hastily and careless- ly, that it does not excite the people to devotion ; and, hence, following the example of those who so celebrate, they assist at it indevoutly, and with but little faith. If they see a priest doing wrong for a quarter, or half a quarter of an hour, they arc disgusted and complain. They can spend hours at a gaming table, or loitering in the streets to kill time, but are quite wearied with a Mass of half an hour. Priests are the cause of all this evil : *dd vos, Sacerdoies, saith the Lord, qui despicitis nomen meum et dixistis: in quo despiximus nomen tuum? In eo quod dicitis : Mensa Domini despecta est. Malach, i. 6, 7 ; the meaning of which is, that the little account which Priests make of the reverence due to the Mass, is the cause why it is not re- spected by others. Wherefore, my dear Priest of God, be care- ful to say Mass in a proper manner, and heed not others who blame you. Be satisfied if God praises you and the angels who assist around the altar. And if any one, however great a person- age, requests you to say a short Mass, answer him as St. Theotine, a Canon Regular, replied to Tarasia, Queen of Portugal, when, on account of some pressing affairs, she requested him to OF THE MASS. 35 be expeditious in saying Mass. There is a Queen, said the saint, in heaven, more exalted than your majesty, in whose honor I am about to celebrate Mass ; if your majesty cannot remain, go and attend to your aiFuirs, but I can- not treat the Holy Sacrifice with irreverence by shortening the time required for ofiering it.* Respondit aliam in calo esse Reginam longe 7neliorem, cui solemnia jyjissce peragere disposue~ rat : in potestate ejus esse vel Missam audire, lel penitm discedere, Bolland, die 18. Febr, But what happened ? The Queen, entering into herself, sent for the saint, and humbly casting herself at his feet, promised with tears to do penance for her rashness. Let us, then, endeavor to reform ourselves, if hitherto we have celebrated this great Sacrifice with but little reverence and devotion. Let us consider how great is the action we are about to perform, when we are going to celebrate Mass ; and let us consider how great a treasure of merit we shall acquire by celebrating it de- voutly. Oh, what a blessing for a Priest is Mass well celebrated ! The disciple says, (Serm. 48.) Oratio citius exauditur in Ecclesia in praseniia Sacerdotis celebrantis. And if the prayer of a secular is more certainly heard by God when offered up in the presence of a Priest 36 ON THE HOLY SACRIFICE ^t' i ■! 1;: celebrating Mass, how much more the prayer of the Priest himself, if he celebrates devoutly ? He who says Mass every day devoutly, will re- ceive from God a constant supply of heavenly light and strength : Jesus Christ will constantly instruct him more and more, console him, ani- •mate him, and bestow upon him all the graces which he desires. Particularly after the conse- cration, a Priest may be assured he will obtain from our Lord whatever he asks for. The Ven. P. D. Antonio de Colellis says : " When I con- secrate and hold Jesus Christ in my hands, I obtain whatever I desire." Lastly, in speaking of the respect which is due to Jesus Christ offering himself in sacrifice in the Mass, I would not omit the pre?ept of Innocent III : Prmcipimus quoque ut Oratoria, Vasa, Corporalia, et vestimenta, nitida conser- ventur ; nimis enim videtur ahsurdum in sacris negligere, qucs decent in profanis. In Can, 1. Reling. tit, 44. This Pope had but too much reason for speaking in this manner, for, in truth, there were those of his day who did not blush to celebrate, or to cause others to celebrate, with corporals, mundatories, and chalices, which they would not not have suffered to be used at their own tables. OF THE MASS. 87 SECTION III. OF THANKSOIVINO AFTER MASS. Finally, a Priest, after having celebrated Mass, must make a thanksgiving. St. John Chrysostom says, that if men expect us to bo grateful for every little favor which they do us, and to recompense them ; how much more grate- ful ought we to be to God for the great benefits which he bestows upon us, since without any view to recompense, but only for our advantage, he would have us be grateful to him. Si homines parmim beneficium pr(Bstiterint, expectant a nobis gratitudinem ; quanta magis id nobis faciendum in iis qucR a Deo accepimus, qui hoc solum ob nos- iram utilitatem imlt fieri? Chrysost, Horn. 26. in cap, 8. Genes, If we, continues the saint, cannot thank God as he deserves ; at least, let us thank him as much as wt are able. But what a misery, what an abuse, to see Priests, as soon as Mass is finished, af^ r having received from God the honor of ( er g up in sacrifice to him his own beloved Soi., and after having partaken of his most sacred body, scarcely entered into the sa- cristy, with their lips still purpled with his blood, but after a short prayer muttered between their teeth, without devotion, and without attention, ,#. I J 38 ON THE HOLY SACltlFICE immediately begin to talk of useless things, or of the affairs of the world, and leave the church to pass through the streets, with Jesus Christ still present within them in the sacramental species. It would be well to do with such, what Father Avila once did. Seeing a Priest leaving the church immediately after celebrating MasSj he sent two clerks with lights to accompany him ; on which the Priest inquiring what Priest they were going to attend, they answered : We are accompanying the Blessed Sacrament which you carry within you. To such might be said what St. Bernard wrote to the archdeacon Ful- cone : Heu quomodo Christum tarn cito fastidis ! Epist. 25. Many are the devout books which inculcate and enforce thanksgiving after Mass; but how many Priests are there who make it ? those who do make it, may be easily distinguished. The wonder is, that while some are indeed 'diligent in meditation, and in other devotions, few or none remain after Mass to commune with Jesus Christ. Thanksgiving after Mass, ought not to terminate but with the day. Father Avila says, that the time after Mass ought to be considered as of the greatest value. The time after Mass is a most T^recious time, in which we may treat with God obtain from him treasures of grace. St. ..a :\w OF THE MASS. 39 Teresa says, Let us not lose after Communion, so fine an opportunity of treating with God ; his divine majesty is not accustomed to repay those -. ill with whom he takes up his abode, when they afford him a suitable entertainment. In another place she says, that Jesus Christ, after commu- nion, sits within us as upon the throne of graces,^ and says to each of us, as to th€ blind man whom he restored to sight, Quid vis ut tihi faciam ? As though he said 5 I am here, devout soul, to bestow upon thee my choicest graces : tell me, what wouldst thou that I should do for thee? • • Moreover, it is the opinion of many learned writers, of Suarez, of Gonet, and of others, that the more the soul, after communion, during the time that the sacramental species remain, dis- poses herself by fervent acts of devotion, the greater are the fruits which she reaps from it ; because the Blessed Sacrament is in the nature of food, and as corporal food, so long as it remains in the stomach, nourishes the body ; so with this spiritual and heavenly food, so long as it remains in the body, so long does it nourish the soul with divine graces, and the more plen- tifully in proportion as the soul disposes herself • to receive them by continued acts of suitable devotion. Besides, during this time, every pious 40 ON THE HOLY SACRIFICE ' -y ^ i 'i act is of greater value and merit, inasmuch as the communicant is united to Jesus Christ ac- cording to his own words : Qui manducat meant carnem et Mbit meum sanguinem, in me manet, et ego in illo, Jo, 6. And as St. Chrysostom says, Jesus Christ makes us then one with himself: Ipsa re nos suum efficit Corpus. And hence, acts of piety and devotion are more meritorious then, than at any other time, because they proceed from the soul in union with Jesus Christ. On the contrary, our Lord will not waste his graces on the ungrateful, as St. Bernard says : JVwiquid non perit, quod donatur ingratis ? Father Avila used to spend two hours in prayer and in communing with Jesus Christ after cele- brating Mass. Oh, w4th what tenderness and affection does Jesus Christ speak to the soul after communion I with what endearing love does he treat her ! It would not be much for a Priest to spend an hour with Jesus Christ after Mass. At least, I beseech every Priest to spend half an hour ; or at the very least, a quarier : but, God ! a quarter is too little ! St. Ambrose says : Verus minister Altaris Deo non sibi naius est. If, then, a Priest, from the time of his ordina- tion, belongs no more to himself, nor to the world, nor to his relatives, but to God alone ; for whom ought he to spend his whole life, but J I fin t !J OP THE MASS. 41 tor God, and particularly after communion, by uniting himself with Jesus Christ. In conclusion, I would say a word, in passing, on the question, whether it is more pleasing to God to say Mass, or to abstain from saying it through humility. To abstain through humility is good ; but not best. Acts of humility render to God a limited honor ; but the Mass an infinite honor, as coming from a divine person. Mark what Ven. Bede says : Sacerdos non legitime im- peditus, celebrare omittens, quantum in eo est, privat S. S, Trinitatem gloria, Angelas Icetitia, peccatores venia, justos subsidio, in Purgatorio existentes refrigerio, Ecclesiam beneficio, et seip- sum medicina. De Miss, Sacrif, The glorious St. Cajetan, being in Naples, and hearing that a Cardinal, a friend of his, who had been accus- tomed to say Mass every day, began to celebrate less frequently in consequence of the multiplicity of affairs in which he was engaged, although it was during the dog-days, could not be persuaded from going at the risk of his life to Rome, to entreat his friend to resume his former custom in this jcspect, and went, and then returned again to Naples. It is related of Father John of Avila, (Vita al § 26.) that going on one occa- sion on his way to say Mass at a distant hermit- age, he became so overcome with fatigue, that 42 ON THE HOLY SACRIFICE H ■ despairing of being able to reach the place, which was still at a considerable distance, he began to think of returning without saying Mass J on which Jesus Christ appearing to him as a pilgrim, and opening his bosom and show- ing him his wounds, particularly that in his sacred side, said, " When I was thus wounded, I was much more overcome and exhausted than thou art ;" and so saying, disappeared. Father Avila roused himself: went forward and cele- brated Mass. I 1. ! -^ 1 M 1 L « ] > I s- V ■'.^'r*'i-r 'N OF THE MASS. 43 PR^PARATIO AD MISS AM PRO OPPOllTUNITATE SACERDOTIS FACIENDA. Ana, Ne Reminiscaris * Domine delicta nos- tra, vel parentum nostrorum : neque vindiotam sumas de peccatis nostris. Qua Ana in Festis dupl, tantHm duplicatur, et temp. Pasch, additur in fine, Alleluia. Deindi dicuntur sequentes P salmi. Psalmus 83. .- v ' QuAM dilecta tabernacula tua Domine virtu- turn : concupiscit, et deficit anima mea in atria Domini. Cor meum, et care mea exultaverunt in Deum vivum. . Etenim passer invenit sibi domum : et turtur nidum sibi, ubi ponat pullos suos. / Altaria tua Domine virtutum : Rex mens, et Deus mens. Beati, qui habitant in domo tua Domine : in saecula sseculorum laudabunt te. Beatus vir, cujus est auxilium abs te : ascensiones in corde suo disposuit, in valle lacrymarum in loco quern posuit. Etenim benedictionem dabit legislator, ibunt de virtute in virtutem : videbitur Deus deorum in Sion. 44 ON THE HOLY SACRIFICE Domine Dens virtutum exaudi orationeui meam : auribus percipe Deus Jacob. Protector noster aspice Deus : et respice in faciem Christi tui : Quia nielior est dies una in atriis tuis super mjllia. Elegi abjectus esse in Domo Dei mei : magis quam habitare in tabernaculis peccatorum. Quia misericordiam et veritatem diligit Deus : gratiam, et gloriam dabit Dominus. Non privabit bonis eos, qui ambulant in inno- centia : Domine virtutum, beatus homo, qui sperat in te. Gloria Patri. , . ,..r) :.iT?* Psalmus 84. .. Benedixisti Domine terram tuam : avertisti captivitatem Jacob. Bemisist;. iniquitatem plebis tuae : operuisti omnia peccata eorum. Mitigasti omnem iram tuam : avertisti ab ira indignationis tuae. Converte nos Deus salutaris noster : et averte iram tuam a nobis. - - Nu Illiquid in seternum irasceris nobis ? aut extendes iram tuam a generatione in genera- tionem? ,. , Deus tu conversus vivificabis nos : et plebs tua laetabitur in te. .,, OF THE MASS. 45 Ostende nobis Domine misericordiam tuam : et salutare tuum da nobis. Audiam quid loquatur in me Dominus Deus : quoniam loquetur pacem in plebem suam. Et super sanctos suos : et in eos qui conver- tuntur ad cor. Verumtamen prope timentes eum salutare ipsius ut inhabitet gloria in terra nostra. Misericordia, et Veritas obviaverunt sibi : jus- titia, et pax osculatae sunt. > . . V . - Veritas de terra orta est : et justitia de coelo prospexit. ^ Etenim Dominus clabit benignitatem : et terra nostra dabit fructum suum. Justitia ante eum ambulabit : et ponet in via gressus suos. Gloria Patri. Psalmus 85. Inclina Domine aurem tuam, et exaudi me : quoniam inops, et pauper sum ego. Custodi animam meam, quoniam sanctus sum : salvum fac servum tuum, Deus mens, sperantem in te. Miserere mci Domine, quoniam ad te clamavi tota die : laetifica animam servi tui, quoniam ad te Domine animam meam levavi. 4* 46 ON THE HOLT SACRIFICE v. W Quoniam tu Domioe suavis, et mitis : et multac misericordise omnibus invocantibus te. Auribus percipe Domine orationem mcam : et intende vooi deprecationis mesd. In die tribulationis mesd clamayi ad te : quia eXi^adisti me. ' Non es^ similis tui in diis Domine : et non est secundum opera tua. Omnes gentes quascumque fecisti, venient, et adorabunt coram te Domine : et glorificabunt nomen tuum. Quoniam magnus es tu, et faciens mirabilia : tu es Deus solus. Deduc me Domine in via tua, et ingrediar in veritate tua : lastetur cor meum ut timeat nomen tuum. Confitebor tibi Domine Deus mens in toto corde meo, et glorificabo nomen tuum in aeter- num : Quia misericordia tua magna* est super me : et eruisti animam meam ex inferno inferiori. Deus, iniqui insurrexerunt super me, et syn- agoga potentium quaesierunt animam meam : et non proposuerunt te in conspectu suo. Et tu Domine Deus misei'ator et misericors, patiens, et multae misericordiae, et verax. Eespice in me, et miserere mei, da imperium tuum puero tuo : et salvum fac filium ancillas tuse. j'» i' >• OF THE MASS. 47 Fac mecum signum in bonum, ut videant qui oderunt me, et confundantrr : quoniam tu Do- mine adjuvisti me, et consolatus es md. Gloria Patri. ^ - - I Psalmus 115. Credidi, propter quod locutus sum : ego autem humiliatus sum nimis. Ego dixi in excessu meo : Omnis homo men- dax. Quid retribuam Domino pro omnibus, quae retribuit mihi? Calicem salutaris accipiam : et nomen Domini invocabo. " * Vota mea Domino reddam coram omni populo ejus : pertiosa in conspectu Domini mors sanc- torum ejus. Domine quia ego servus tuus : ego servus tuus et filius ancilla tuae. Dirupisti vincula mea : tibi sacrificabo bostiam laudis, et nomen Domini invocabo. Vota mea Domino reddam in conspectu omnis populi ejus : in atriis domus Domini, in medio ivLi Jerusalem. . Gloria Patri. */i . Psalmus 129. a y *^ rr»? De profundis clamavi ad te Domine : Domine exaudi vocem meam : I 48 ON THE HOLY SACRIFICE Fiant aures tuae intendentes, in vocera depre- cationis meae. Si iuiquitatea observaveris Domine : Domine quis sustinebit ? ' • Quia apud te propitiatio est : et propter legem tuara sustinui te Domine. Sustinuit anima mea in verbo ejus : speravit anima mea in Domino. A custodia matutina usque ad noctem, speret Israel in Domino. Quia apud Dominum misericordia : et copiosa apud eum redemptio. Et ipse redimet Israel, ex omnibus iniquitati- bus ejus. Gloria Patri. Deinde repel itur Ana, Ne reminiscaris Domine delicta nostra, vel parentum nostrorum : neque vindictam sumas de peccatis nostris. Postea Sacerdos dicit : Kyrie eleison. Christe eleison. Kyrie elei- son. Pater noster. V. Et ne nos inducas in tentationem. E. Sed libera nos a male. V. Ego Dixi, Domine miserere mei. R. Sana animam meam, quia peccavi tibi. V. Conver- tere Domine aliquantulum. R. Et deprecare super servos tuos. V. Fiat misericordia tua Domine super nos. E. Quemadmodum spera- OF THE MASS. 49 vimus in tc. V. Sacerdotes tui induantur jus- titiam. R. Et sancti tui exultent. V. Ab occultis meis munda me Domine. R. Et ab alienis parce servo tuo. V. Domine exaudi orationem meam. R. Et clamor meus ad iv veniat. V. Dominus vobiscum. R. Et cum spiritu tuo. , . . _ Oremus AiTRES tus3 pietatis, mitissime Deus, inclina precibus nostris, et gratia sancti Spiritus illu- raina cor nostrum : ut tuis mysteriis digne ministrare, teque geterna charitate diligere mereamur. i Deus, cui omne cor patet, et omnis voluntas loquitur, et quern nullum latet secretum, purifica per infusionem sancti Spiritus cogitationes cordis nostri : ut te perfecte diligere, et digne laudare mereamur. Ure igne sancti Spiritus renes nostros et cor nostrum, Domine : ut tibi casto corpore servia- mus, et mundo corde placeamus. Mentes nostras, qusesumus Domine, Para- clitus, qui a te procedit, illuminet : et inducat in omnem, sicut tuus promisit Filius, veritatem. Adsit nobis, quaesumus Domine, virtus Spi- ritus sancti: quas et corda nostra clementer expurget, et ab omnibus tueatur adversis. 50 ON THE HOLY SACRIFICE i Pi Deus, qui corda fidclium sancti Spiritus illus- tratioDe docuisti, da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere. CONSCIENTIAS nostras, qusosumus Domine, visitando purifica ; ut veniens Dominus noster Jesus Christus Filius tuus, paratam sibi in nobis inveniat niansionem. Qui tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia saecula sreculorum. Amen. ORATIONES dicend^ cum sacerdos induitur saoerdota- libus paramentis. Citm lavat manus, dicat. Da, Domine, virtutem manibus meis ad ab- stergendam omnem maculam : ut sine poUutione mentis et corporis valeam tibi servire. Ad Amid urn, dum ponitur super caput, dicat : Impone, Domine, capiti meo galeam salutis, ad expugnandos diabolicos incursus. Ad Album, cum ed induitur. Dealba me, Domine, et munda cor meum : ut in sanguine Agni dealbatus, gaudiis, perfruar sempiternis. Ad Cingulum, dum se cingit, PRiECiNGE me, Domine, cingulo puritatis, et QF THE MASS. 51 extiDgue in lumbis meis humorem libidinis : ut inaneat in me virtus continentiae, ct caatitatis. M Manipulum, dum imponitur brachio sinisiro. Merear, Domine, portare manipulum fletus et doloris: ut cum exultatione recipiam mcr- cedem laboris. Jld Stolam dum imponitur collo, Bedde mihi, Domine, stolam immortalitatis, quam perdidi in praevaricatione primi parentis : et quamvis indignus accedo ad tuum sacrum mysterium, merear tamen gaudium sempiter- num. ^d Casulam cUm assumitur. Domine, qui dixisti : Jugum meum suave est, et onus meum leve : fac ut istud portare sic valeam, quod consequar tuam gratiam. Amen. ORATIONES DIOENDiE AB EPISCOPO QUANDO IN PONTIFICALI- BUS OELEBRAT. Ad Caligas, "Calcea, Domine, pedes meos in prsepara- tionem Evangelii pacis,. et protege me in vela- mento alarum tuarum. c i fl 52 ON THE HOLY SACRIFICE Cum exuitur Cappa, ExuE me, Domine, veterem hominem cum moribus et actibus suis: et indue me novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis. u.. r> Cum lavat manus. Da, Domine, virtutem manibus meis ad abstergendam omnem maculam immundam : ut sine pollutione mentis et corporis valeam tibi servire. I...- Md Amidum, :f..s»- Pone, Domine, galeam salutis in capite meo, ad expugnandas omnes diabolicas fraudes : iniiui- corum omnium versutias superando. { i ' - * M Alham, Dealba me, Domine, et a delicto meo munda me : ut cum his, qui stolas suas deal- baveruut in sanguine Agni, gaudiis perfruar sempiternis. it Ad Cingulum,^ Pr^cinge me, Domine, cingulo fidei, et vir- tute castitatis lumbos meos, et extingue in eis humorem libidinis, ut jugiter maneat in me vigor totius castitatis. ••k OF THE MASS. 53 Ctim accipit Crucem pedoralem, MuNiRE digneris me, Domine Jesu Christe, ab omnibus insidiis inimicorum omnium, signo sanctissimse Crucis tuse : ac concedere digneris mihi indigno servo tuo, ut sicut banc Crucem, Sanctorum tuorum reliquiis refertam, ante pec- tus meum teneo, sic semper mente retineam et memoriam passionis, et sanctorum victorias mar- tyrum. ;,, Ad Stolam, Redde mihi, Domine, obsecro, stolam im- mortalitatis, qaam perdidi in praevaricatione primi parentis : et quamvis indignus accedere praesumo ad tuum sacrum mystenum cum hoc ornamento, praesta ut in eodem in perpetuum merear Iselari. ; ti ^ - Ad Tunicellam, Tunica jucunditatis, et indumento Isetitise induat me Dominus. ^ .m- Ad Dalmaticam, Indue me, Domine, indumento saluti-:, et ves- timento Icetitiae, et dalmatica justitiae circumda me semper. > • s ;. Ad Chirothecas, , vv. Circumda, Domine, manus meas munditia novi bominis, quae de coelo descendit : ut que- 54 ON THE HOL.Y SACRIFICE ■m ■. ':i s 1 f ft! madmodiim Jacob dilectus tuus, pelliculis hoedo- rum opertis manibus, paternam benedictionem, oblato patri cibo potuque gratissimo impetravit, sic et oblata per manus nostras salutari hostia, gratiae tuae benedictionem merear. Per Domi- num nostrum Jesum Christum Filium tuum, qui in similitudinem carnis peccati pro nobis obtulit semetipsum. Ad Planetam, DoMiNE, qui dixisti : Jugum meum suave est, et onus meum leve : praesta ut illud portare sic valeam, quod possim consequi tuam gratiam. Ad Mitram* MiTRAM, Domine, et salutis galeam impone capiti meo : ut contrr, antiqui hostis, omniumque inimicorum meorum insidias inoffensus evadam. Ad Annulum cordis. Cordis et corporis mei, Domine, igitos vir- tute decora, et septiformis Spiritus sanctificatione circumda. Ad Manipulum, Merear precor Domine, manipulum portare mente flebili : ut cum exultatione portionem accipiam cum justis. OP THE MASS. 55 SJtfou Mass. MEDITATION I. SUNDAY. De stercore erigens pauperem, ut collocet eum cum printipibus^ cum principibus populi sui, Ps. cxii. 8. Consider, my soul, that God could not have made thee any thing greater than what he has *:^ . ^o thee. To what higher degree of dignity uoaid he have exalted thee, than to appoint thee to he his minister here below in all things pertaining to his greater glory? He has admitted thee to approach his holy altar, and to offer to him in sacrifice his own beloved Son. Out of how many has God called thee to his Priesthood ! From amongst countless numbers of possible creatures he chose to create thee, and brought thee into this world. In prefer- ence to millions of infidels and heretics he included thee within the pale of his Church, and made thee a Christian and a Catholic. And, to crown all, he has chosen thee from amongst millions of the faithful, and made thee a Priest. 56 ON THE UOLY SACRIFICE I Ah ! if God had honored only one man in the whole world with the Priesthood ; if he had given power to only one Priest to bring down from heaven the Word incarnate, and to deliver souls from hell by absolving them from their sins, in what estimation would such an indivi- dual be held! And what return of thanks would such a Priest make to God ? What would he not do through love, for having been alone selected from amongst men, to be honored by so exalted a dignity ? But remember, my soul, that the number of other Priests does not in the least diminish thy dignity and obligations. Well may God claim every Priest as entirely his own. A Priest is called in the sacred Scrip- ture Homo Dei, a man who belongs to no other but God. The Priests of old laid their hands upon the victims which they sacrificed, to sig- nify that they were willing to sacrifice also their own lives as they sacrificed those of their vic- tims : and in like manner the Priests of the new law extend their hands over the Oblata, to sig- nify that they also ought to offer their whole selves to God, and even their lives, in union with that of Jesus Christ, whom they offer in the Holy Sacrifice. Behold, thou art now about to approach the altar, and with a few words to call down the OF THE MASS, 57 Word incarnate into thy hands. At thy word the substance of bread and wine will be changed into the body and blood of Jesus Christ. Thou art going to the altar as the ambassador of the who^e human race, to intercede with God for the Church and for all mankind. Prepare then thy- self with the following affections. . AFFECTIONS. Oh, my Grod! how truly is that sentiment of holy David verified in me : J)e stercore erigens pauperem, ut collocet eum cum principibusy cum principihus populi sui. Behold I, a miserable sinner, who for my many sins have deserved to have been long since cast into hell, and trampled upon by demons, abandoned by all and by thee, my beloved Lord : behold, I am now about to celebrate, — to offer to thee in sacrifice thine own divine Son. Behold, in a few moments, at my word the Word incarnate will descend upon the altar, place himself in my hands, and through them offer himself up to thee, and give me his most sacred flesh to be my food. O God of my soul, I a Priest ! I, who have so often turned my back upon thee ! I, who for a short apd poisoned pleasure have exchanged thy friendship and renounced thy favor and love ! Why hast thou chosen me for one of thy Priests 5* 58 ON THE HOLY SACRIFICE in preference to so many innocent and faithful souls ? Alas ! enlighten me, Lord, increase my faith. J^overim me, noverim te. Grant me to know what thou art, who this morning wilt give thyself to me : grant me to know what I am, who am about to receive thee. Oh, through the merits of thy precious blood, wash my soul from all its stains before I approach the altar ! Par- don me, Jesus, before thou placest thyself in my hands, and descendest into my breast. I have indeed offended and disgusted thee, my sovereign good ; but I am sorry with my whole soul for having done so. I believe, my Redeemer, that thou art the Son of God, that thou didst die for me, and didst leave thyself in the most blessed Sacra- ment to be offered by the Priests of the new law in sacrifice, and to become our food. Con- fiding in thy sufferings and promises, I hope ever to love thee for the future, and to possess thee for all eternity. I love thee, my dear Redeemer, I love thee more than I love myself; and because I love thee, I am sorry with my whole heart for all my offences against thine infinite goodness. (These four acts of Faith, Hope, Chanty, and Contrition, may be repeated every day immediately before the celebration of OF THE MASS. 59 Mass; and this, although meditation has been made.) I love thee, my God, but I love thee not enough ; I desire to love thee as much as a Priest ought to love thee : I desire to receive thee \9ith the same love as so many pious souls receive thee, who do really love thee. I offer to thee, Eternal Father, this sacri- fice in thanksgiving for all the benefits bestowed upon mankind, more especially upon the sacred humanity of Jesus Christ, upon the Blessed Virgin, upon my Angel guardian, and upon all the saints my advocates ; and through the merits of thy Son I beseech thee to grant me final per- severance, thy love, and all those other graces which Jesus, Mary, and the saints my advocates intercede for in my behalf. ^ ^s regards our neighbors, it will be well to recommend them in the Mass as mentioned in the following Mementos. MEMENTO OF THE LIVING. 1. I recommend to thee the Sovereign Pon- tiflf, all prelates, confessors, preachers, priests ; grant them, Lord, zeal and strength to pro- mote the salvation of souls. 2. My parents, relations, friends and enemies ; those who are on their death-bed and are near their end : the souls in Purgatory : all the faith- 60 ON THE HOLY SACRIFICE m ful in thy grace : grant them, Lord, perse- verance and fervor in thy love. ^. Infidels, heretics and sinners ; grant them light and strength, that all may know and love thee. MEMENTO OF THE DEAD. 1. I recommend to thee the souls of my pa- rents, henefactors, friends, and enemies, arid of those who on my account are suflfering the pains of Purgatory. 2. The souls of Priests, particularly of such as have been missionaries. 3. The souls of those who have been parti- cularly devout to the Passion of Jesus Christ, and to the most blessed Sacrament, and to the Blessed Virgin ; such souls as are most forgot- ten ; those who suffer the most, and those who are nearest entering into heaven. These Mementos should be repeated on the other days of the week, at least by intending to recom- mend all here mentioned. ( i rr MEDITATION II. , MONDAY. Hoc facite in meam commemorationem, Luc, xxii. 19. The first divines hold that, according to this text, a Priest is obliged in celebrating OF THE MASS. 61 Mass to commemorate the death of Jesus Christ. And they deduce the same from that which the apostle requires from all who receive the holy communion : Quotiescumque manducabitis panem hunc et calicem bibetis : mortem Domini annuntiabitis, 1 Cor- _ . St. Thomas says that our Blessed Redeemer bequeathed to us the most holy Sacrament for this purpose, to keep up in us a continual remembrance of all the good he has done for us, and of the love which he has shown us by dying for us : Ut autem tanti beneficii jugis in nobis maneret me- moria, corpus suum in cibum, et sanguinem^ in potum fidelibus dereliquit. Opus c, 57. Led, 4. Hence, the same holy Doctor " calls the Sacra- ment of the altar Passionis memoriah. Consider then, my soul, that the most sacred Victim whom thou art about to sacrifice, is the same Lord who shed his blood and laid down his life for thee. But the Mass is not only a commemoration of the Sacrifice of the cross, it is the self-same Sacrifice, inasmuch as He who offers it is the same, and the Victim is the same — the Word incarnate; they differ only in the manner of offering ; the one was offered in a bloody man- ner, the other is offered in an unbloody manner 3 in the one Jesus Christ died really, in the other 62 ON THE HOLY SACRIFICE lit 3 < M he dies mystically. Una enirriy eademque est hostia sola offerendi rat tone diver sa. Trid, Sess. 22. c. 2. When, therefore, thou cele- bratest Mass, imagine thyself to be on Mount Calvary, offering to God the blood and life of His only Son. And when thou receivest the holy Communion, imagine that thou art nourish- ing thyself with the precious blood which flows from the wounds of thy agonizing Saviour. Consider, moreover, that in every Mass is renewed the work of redemption, so that if Jesus had never died on the cross, the celebration of a single Mass would obtain for the world the same benefits as were obtained by the death of our Redeemer. Tantum valet, writes the dis- ciple, celehratio Mi'ssce, quantum mors Christi in cruce. Thus by means of the Sacrifice of the altar, are applied to mankind, and more plenti- fully to Priests who ofi'er it, all the merits of the passion. Hence, St. Francis of Assisium, (who, esteem- ing himself unworthy of being raised to the Priesthood, was only a Deacon,) admonishes Priests to detach themselves from all worldly things, and to seek only to know and love God, who has so loved and honored them ; and he adds, that great indeed is the unhappiness of tliose Priests, who, having Jesus so immediately OF THE MASS. 68 present to them on the altar, are, nevertheless, attached in affection to some worldly object : Videte, Sacerdotes, are the saint's words, dignu totem vestram, et sicut super omnes propter hoc mysterium honoravit vos Dominus ; ita et vos diligite eum et honorate, Magna injirmitas, quando Jesum sic prcesentem habetis, et aliud in toto mundo curatis, < AFFECTIONS. I am unworthy, Lord, to appear before thee, but relying on thy goodness, by which, notwithstanding my unworthiness, thou hast chosen me for one of thy Priests, I come this morning to offer thee thine only Son. I offer him to thee ; I offer him as the Lamb without spot, in satisfaction for my sins, and for those of all mankind. Ecce Jlgnus Dei, Behold the Lamb that was once sacrificed for thy glory, and for our salvation, on the altar of the cross. For the love of a victim so dear to thee, apply his merits to my soul, and pardon me all the great and venial offences that I have hitherto com- mitted against thee. I am sorry for then! with my whole heart, because they have offended thine infinite goodness. And do thou, my Jesus, come and wash away all my stains with thy precious blood, before I receive thee this morning : Domine, nan sum i 64 ON THE HOLY SACRIFICE dignns ut intres sub tectum meum ; sed tantu/n die verbo, et sanabitur anima mea, I am not worthy to receive thee, but, heavenly physi- cian, with one word thou canst heal all my wounds. Come and heal me. ■ Erravi, sicut ovis qucB periit, I am the un- happy sheep that would wilfully ruin myself by flying from thee, my Eedeemerj but thou art that good Pastor who hast given thy life to save me. Quaere servum tuum, quia mandata tua non sum oblitus. Seek after me, Jesus, and do not abandon me. Seek after me, and lay me on thy shoulders j for I desire to serve and love thee to the utmost of my power. Thou hast said : Oves mece vocem menm au- diunt et non rapiet eas quisquam de mcmu mea. Thou callest me to thy love ; behold, I leave all and come to thee, my life. I desire to obey thee in all things. I renounce all worldly pleasures, since thou art pleased this morning to give me thy sacred flesh to be my food. I love thee, O my Jesus, above every good, and *I desire to receive thee, that I may love thee more and more. Thou givest thyself en- tirely to me ; behold I give myself entirely to thee. Thou shalt be for ever my all, my only good, my only love. Mary, my mother, obtain for me a share OF THE MASS. 65 of the humility and fervor with wkich thou didst receive Jesus in the holy comm anion. MEDITATION III. TUESDAY. Hie estfilius mens diledus, in quo mihi bene complacui, MattL xvii. 5. In the old law God was honored by many sacrifices j but in the new law he is more honored by one single Mass than by all the ancient sacrifices, which were but figures and shadows of our sacrifice of the altar. God is honored by the holy Mass as he deserves to be honored, because by it is re- newed the same infinite honor which Jesus Christ rendered to him by offering himself in sacrifice on the cross. A single Mass gives more honor to God than can ever be given to him by all the prayers and austerities of the saints, all the labors and fatigues of the apostles, all the tor- ments of the martyrs, and all the adoiiirii-ns of the seraphim, and of the Mother of God. My soul, God desires to receive this honor at thy hands this morning. It is also just that God should receive thanks for the immense benefits which in his goodness he has bestowed upon us. But how can we, miserable creatures, make him a return of 6 66 ON THE HOLY SACRIFICE i!r! thanks? If the Lord had bnt only once given us a single token of his affection, he would have deserved for it an infinite acknowledgment, as being a favor, a gift from an infinite God. But, behold he has provided us with the means by which we may discharge our obligations to him, and make him a suitable return of thanks- giving. By what means ? By offering to him Jesus Christ in the Mass ; for by this will God be fully requited and satisfied. This great victim which is offered to him is his only Son, in whom he is always well pleased. It is the Sacrifice of the life of a God, who, in the Consecration and Communion is, by a mys- tical death, sacrificed to him. Thus did David return thanks to God for all his favors : Quid retribuam Domino pro omnibus quoB retribuit mihi? Calicem salutaris accipiam. Ps, cxv. 12. And thus did Jesus himself give thanks to his heavenly Father for the benefits bestowed on all mankind : Et accepto calice gratias egit et dixit: Accipite et dividete inter vos, Luc. xxii. 17. AFFECTIONS. MY Creator and my God, how couldst thou ever choose me to honor tliee by the Sacrifice of thy Son — mo who have hitherto so often dishonored thee by the offences which I have OP THE MASS. 67 committed against thee ? In lieu of punishing me in hell, thou hast honored me with the Priest- hood, and made me a minister of thy glory. Since then thou deignest and art pleased to receive this great Sacrifice at my hands, I unite my poor heart with the heart of Jesus Christ, and in his name I offer him to thee in acknow- ledgment of thy supreme dominion. I desire to see thy infinite majesty adored and loved by all mankind. May the honor which I this morning offer thee by the sacrifice of thy Son, make amends for all the dishonor which men have offered thee, and still offer thee by their sins. I intend also by this Mass to return thee thanks for all tHe benefits bestowed upon the whole world ; and especially upon me, a miserable sinner, who, by my ingratitude, have deserved to be abandoned by thee. I have added to my sins, and thou hiist increased the number of thy favors upon me. I thank thee, infinite good- ness ; rather will I say, may Jesus Christ thank thee for iiie. Alas, O Lord, through the merits of Jesus Christ, enlighten me this morning, inflame me with thy love, and detach me from the earth ; suffer me not any longer to withstand the many allurements of thy love. I love thee, my sover- eign good, with my whole heart. I desire to 68 ON THE HOLY SACRIFICE leave all to please thee, my God, who art worthy of infinite love. discover to me more and more the greatness of thy goodness, that I may love thee more and more, and labor to please thee in all things without reserve. Thou hast shown thyself enamored of my soul : and shall 1 be able to love any other but thee? No, my Lord, from this day forward I desire to live only for thee ; I desire to love only thee, who indeed art worthy of all my love. Eternal Father, I hope through the blood of Jesus Christ, that thou wilt give eflFect to these my desires by thy holy grace. Thou didst bestow great favors upon me, even when I fled from thee ; much greater may I now hope from thee, now that I seek thee, and desire nothing but to love thee. Mary, my Mother, thou who didst bear in thy sacred womb the God whom I am about to receive this morning, do thou help me to receive him with humility and love. OP THE MASS. 69 MEDITATION IV. WEDNESDAY. Ipse est propitiatio pro peccatis nostris, 1 Joan^ 11. 2. Consider that the punishments due to sin are remitted by the sacrifice of the altar, and immense mercies obtained in favor of poor sinners. What would become of us, if we had not this great sacrifice, by which divine jus- tice is induced not to inflict upon us the chas- tisements so justly due to our sins I Assuredly all the sacrifices of the old law could never have appeased the anger of God against sin. JVum- quid placcare potest Dominus in millibus arietum ? Mich. vi. 7. Although all the lives of men and angels had been sacrificed, they could not have made an adequate satisfaction to divine justice for a single sin committed by a creature against his Creator. Only Jesus Christ could satisfy for our sins. Ipse est propiiiatio pro pec- catis nostris. And, on this account, did th^ Eternal Father send him into this world, that, becoming man, and offering his life in sacrifice upon the cross, divine justice might be appeased for the sins of men. And this Sacrifice is renewed in every Mass that is celebrated. Consider then, my soul, how great is thy office — that of mediator between God and man. W ON THE HOLY SACRIFICE that of oflferiDg to him upon the altar the life and merits of Jesus Christ, in order to move him to bestow upon sinners light and strength to be converted, and to obtain the pardon of their sins. Hujus quippe oblatione olicatus Dominus, gra- Ham et donum poBJiitent.x concedens, crimina et peccata etiam ingentia dimittit, Trid. S. 3. 22. c, 2. How much more powerfully does the voice of the innocent blood of our Redeemer plead for mercy in our behalf, than did the blood of Abel for vengeance against his murderer Cain ! Ac- cessisHs ad mediatorem Jesvm, et sanguinis as- persionem melius loqueniem quam Mel, Hebr, xii. 24. • AFFECTIONS. sovereign God, thou art angry against sin- ners, and thou hast but too great reason for being so, seeing they repay with ingratitude the immense love which thou hast shown them. But if the sins of the world are great, much greater is the offering, the gift, which I am this morn- ing about to present to thee. JVbn sicut delictum, ita et donum, Rom. iii. 15. I am about to offer thee this morning the Sacrifice of thine own Son ; that Victim, with which thou art always well pleased, which ever appeases thee, and moves thee to take compassion on all poor sin- ■aMa OP THE MASS. 71 ners, who either do not know thee, or knowing thee do not love thee, and are deprived of thy grace. Give them light and strength to arise from the raiserable state in which they are blindly living. I beseech thee for all, but especially for myself, who although more favored by thee than others, have been more ungrateful to thee, and have offended thee more, and disregarded thee more. For the love of Jesus Christ, pardon me, God, all my sins, mortal and venial; all my impatience, untruths, intemperance, dis- tractions and negligences in Mass, in the Divine Office, and at my prayers ; for I am sorry for* them all, because they have been offensive to thee, who art infinite goodness and worthy of infinite love from all, but especially from me, a Priest. ' I love thee, infinite goodness, I love thee above all things; and I promise thee rather to die than again wilfully give thee the least offence. Ah, my Jesus, thy death and thy blooa are my hope ! I beseech thee through thy sacred merits, to grant me, and I hope through them to obtain the grace of ever being faithful in loving thee with my whole heart, and in loving none other but thee. Accompany me, most s i ' i 11 n. 72 ON THE HOLY SACRIFICE holy Mother, with thy patronage and assistance, "while I oflfer to God this great Sacrifice. MEDITATION V. THURSDAY. |, H'J In omnibus divites facti estis in illo. 1 Cor i. 6. Consider, how, hy means of the holy Mass, God is induced to listen more favorably to the prayers of the Priesthood. God at all times, whenever he is besought through the merits of Jesus Christ, difT'mscs his graces ; but, says St, John Chrysostom, during the holy Sacrifice of the Mass he dispenses them more abundantly through the prayers of the Priesthood ; because these ascend before him rendered meritorious and accompanied by the prayers of Jesus Christ, who is the principal Priest, offering himself in this Sacrifice in order to obtain graces for us. Secondly, the Council of Trent says, that the time of the celebration of Mass is especially the time in vhich the Lord sits on the throne of grace, to which the Apostle exhorts us to go with confidence in order to obtain mercy and to find grace. Adeamus ergo cum fiducia ad thronum graticB, ut misericordian^ consequnmur, et gratiam inveniamus in auxilio opportuno. % OP THE MASS. 73 « luno. Hebr, iv. 6. St. Chrjsostom (Horn, 3, de In- compr, Dei) says, that even the angels look for- ward to the time of Mass, that they may inter- cede more efficaciously in our hehalf ; and he iiidds, that what is not obtained during Mass, is, with great difficulty obtained at any other time. Oh wh^-t treawures of grace may a Priest obtain for himself and for others, by praying to the Lord with confidence, while he is celebrating at the altar. The Ven. F. Antonio de Colellis, said : " When I celebrate and hold in my hands Jesus Christ, I obtain from him whatever I de- sire." In a word, St. Paul says, that in Jesus Christ we obtain all riches, all graces, if through his merits we ask them of the Father. In om^ nibus divites fadi estis in illo it a ut nihil vobis desit in ulla gratia, 1 Cor, i. 5. 7. But this more especially holds good, when the priest is honoring God, and delighting him by oflPering to him in sacrifice his own beloved Son. And if the Father has given to us his own Son in the most holy Sacrament by means of the Mass, how can he, after having thus given us his Son, refuse us any other favor ? Quomodo non etiam cum illo omnia nobis donavit ? Rom, viii. 32. 74 ON THE HOLY SACRIFICE p AFFECTIONS. HOW miserable have I hitherto been ! How many graces, my God, have I lost through my negligence in not seeking for them during the Masses that T have celebrated ! But since thou hast been pleased to enlighten me, I "will no longer be thus negligent. I unite, therefore, Eternal Father, my prayers with those of Jesus Christ, and for the love of this thy Son, whom I am this morning about to offer thee, I beseech thee first to grant me the pardon of all my sins, for which I am sorry with my whole heart. And then grant me the grace to know how infinitely thou deservest to be loved, and how great is my obligation to love thee for thy infinite goodness, and for that great love which thou hast borne me ; and give me strength to detach myself from all earthly affections, and to employ my whole heart in loving thee alone, my sovereign good, who hast so loved me. I be- seech thee also to enlighten those who do not know thee, and who are deprived of thy friend- ship. Give to all thy grace. Give to all a holy fear of thee. infinite love of my God, make thyself known, make thyself loved. And thou, my dear Saviour, make me before I die entirely thine, and never permit me to be I or THE MASS. 75 separated from thee. Ah my Jesus, so long as I live I am exposed to this danger. I desire never more to lose thee. Pray to thy Father rather to take away my life than that I should again be so unhappy as to turn my back upon thee. Pray that I may ever be more and more united to thee by divine love, who hast done so much to oblige me to love thee. Jesus, thou art my hope and my love. Grant that as often as I behold thee on the altar, I may say to thee with my whole heart with St. Philip Neri when he beheld the Blessed Sacrament : " Behold my love, behold my love, behold my whole love." Most holy Mary, do thou also pray for me. I am a Priest ; make me by thy holy intercession what a Priest ought to be, wholly a man of Christ Jesus. Vi 9^y be- not fiend- holy Imake iefore ro be MEDITATION VI. FRIDAY. Accipite^ et commedite: hoc est corpus meum, Matth, xxvi. 26. Consider, how a Priest, by devoutly celebrating Mass is in a special manner sanctified ; inasmuch as during the celebration of Mass he is admitted to an audience with the divine Majesty, and allowed to treat familiarly with the Word Incarnate, holding him in his G ON THE HOLY SACRIFICE j,iij *r'l j I II'! hands, and speaking to him with confidcnco face to face. • • Besides, he is then permitted to administer to himself with his own hands the sacred body and blood of Jesus Christ ; as it was to Priests in particular that our Blessed Eedeemer said: Accipite, et commedite : hoc est corpus meum. To seculars also is given the holy Communion, but it is not permitted them to take the holy Sacrament and communicate themselves when they please ; they must receive it from the hands of a Priest, and when he pleases j but a Priest may take Jesus Christ and communicate himself as often as he desires. In a word, a Priest holds the keys of all the divine treasures, to enrich himself as he pleases ; since, as St. John Chrysostom says, the Blessed Sacrament contains in itself all the treasures of God : Dicendo Eucharistiam omnem benigni- tatis Dei thesaurum aperio. So that a Priest, in celebrating, becomes, in a certain way, mas- ter of Jesus present on the altar : Be toto Deo divis est. Jesus Christ, then, belongs entirely to Priests ] but how many Priests belong entirely to Jesus Christ % Oh God, how do the greater part love their Saviour who has so loved and exalted taem? Oh God, how many poor laborers or Ivl ■ * OF THE MASS. 37 shepherds love Jesus Christ better than many Priests love him ! Alas ! what will be the anguish of a Priest lost in hell, when he shall find him- self for ever at a distance from, and deprived of Jesus Christ, who on earth has been so near to him — entirely his! I AFFECTIONS. MY dear Jesus, thou didst becQme a victim on the cross, to be offered by me in sacrince upon the altar, and to inebriate me with thy precious blood. In a word, by making me a Priest, thou hast made thyself wholly mine, thou hast given thyself entirely to me j so that I may receive thee, and partake of thee as my food, as often as I desire. . ^ My dear Redeemer, increase my faith, grant me to know what thou art, when in the Blessed Sacrament I hold thee in my hands, when thou art so near to me upon the altar, when I receive into my mouth thy sacred body, and drink with my lips thy precious blood. Why am I not inflamed with love, when I remember that thou art my God; and that thou art pleased to be treated by me with so much familiarity, as to be made my meat and drink ? Thou wast not satisfied with giving thy life and thy blood for the love of me upon the cross : but 7 78 ON THE HOLT SACRIFICE > would st also that I should drink this same blood to become wholly uuited with thee, and one and the same with thee. Ipsa re nos auum effecit corpus. S. Jo, Chryst, Enlighten me, my God, and help me, that I may no longer be ungrateful for thy intense love. Detach me from the earth; Grant that I may no more oppose any impediment in the way of those abundant graces which thou dispensest to all who lovingly receive thee in the holy com- munion. I love thee, Jesus, who didst die upon the cross for me, and art now about to become my food. Eternal Father, by the merits of Jesus Christ, whom I am about to offer thee this morning, bestow upon me all those graces which I stand in need of to become entirely thine. And do thou, most holy Mary, pray to Jesus for me. MEDITATION VII. - i I it ' w tii SATURDAY. ' Festinans descende, quia hodie in domo tua oportet me manere. Luc. xix. 5. Imagine to thyself, my soul, that Jesus Christ addresses thee this morning with the same words which he addressed to Zacheus : Make haste, approach the altar, for I must enter this day into the or THE MASS. 79 house of thy soul, to preserve its life, to heal its wounds, and to inflame it with my love. Yes, all this will the Blessed Sacrament effect for thee. It is the hrcad which gives life to the soul : Pants quern ego dabo, cnro mea est pro mundi vita, Jo, vi. 52. It is a medicine by which we are healed and preserved from sin. Antidotum^ quo liberemur a ciilpis quotidianis et a peccatis mortalibus prceservemur, Trid, Sess. 13. cap, 2. It is a fire which inflames the soul with divine love ; so that, according to St. Chrysostom, if we opposed no impediment in the way, we should leave the altar, fiammam spi- rantes, terribles effecti Diabolo, • But, my God, how comes it that so many Priests, notwithstanding that they are every morning nourished with this divine bread, in lieu of being inflamed with divine love, become daily more and more attached to the world, and approach again and again to the altar addicted to the same deliberate venial sins? All this arises from celebrating Mass without any view or desire to become Saints, but from interested motives, or from habit. And hence are they ever subject to the same defects ; death finds them in the same state, and they go to render an account to Jesus Christ of their priestly lives spent in tepidity and negligence. m ON THE HOLY SACRIFICE i / My soul, if thou art of their number, take heed lest if this celestial bread does not make thee holy, it may render thee more culpable before the Divine Tribunal. Take heed to thy- self and amend thy faults: remember, death is near at hand. Reflect and see what are the attachments, what the defects which hinder thee fiom advancing in Divine love, and correct them. Think that thou art a Priest. Think that God has chosen thee as his favored one, and cannot make thee greater than he has made thee. AFFECTIONS. God of infinite majesty, thou desirest to come to me this morning and dwell within my soul, but thy dwelling-place should be holy. Domum tuam decet sanctitudo Domine. Ps, Ixiii. 5. How shall I receive thee, I who am so imperfect, so full of defects ! Domine, non sum dignus, ut intres sub tectum meum. Ah ! if now I were summoned to appear before thee in judgment, what good account could I render thee of the many Masses which I have celebrated, and of the years which I have spent in the Priesthood? Lord, wait yet a little and judge me not now in thy wrath. J^oti intres in judicium cum servo tuo, Ps, cxlii. 2. Wait for me in thy mercy yet a little r: OF THE MASS. 81 longer . Dimitte ergo me, ut plangam paululum dolorem meum, antequam vadem et non revertar. Job, X. 20. Grive me yet a little longer life, that I may bewail the ingratitude with which I have hitherto treated thee, my Jesus. Thou hast made me a Priest: but has my life until now been the life of a Priest ? With the advan- tage of so many Masses and Communions I ought to have become all on fire with thy love, all pure and holy. On thy part, nothing has been wanting to me; all has been wanting on my part, and I have even opposed obstacles in the way of thy graces. My life, instead of honoring thee, has dishonored thee in the light of heaven and of earth. Thou hast separated" me from the world, and I have loved the world even more than wordlings love it. God, be merciful to me ; do not abandon me, I wrll amend my life. I repent with my whole soul of all the offences which I have committed against thee. I will begin now to love thee in earnest ; I will begin this morning in which I am about to receive thee. I love thee, O Grod of my soul, I love thee, my Saviour, who hast laid down thy life to save me and to make me a Priest : Domine, non sum dignus ; ut intres sub tectum meum sed tantum die verba, et sanabitur anima mea. Pardon me, 7* li 82 ON THE HOLT SACRIFICE Mfi': Jesus, and save me. Detach me from the world, and unite me intimately to thyself; grant that I may live the life of a Priest after thine own heart. My dear Redeemer thy merits are my hope. Eternal Father, I am about to offer thee this morning Jesus Christ, that thou mayest make me all thine own. Most holy Mary, pray to Jesus for me. - - '. i i"4 OF THE MASS. 83 the rant bine are )ffer yeat )ray GRATIARUM ACTIO POST MISSAM. ^ina, Trium puerorum cantemus hymnum : quern cantabant sancti in camino ignis, benedi- centes Dominum. Quce Ana in Festis Dupl. tantitm duplicatur^ et temp, Pasch. additur in fine, Alleluia. IT Canticum trium puerorum. Benedicite omnia opera Domini Domino : laudate et superexaltate eum in saecula. Benedicite Angeli Domini Domino: benedi- cite coeli Domino. Benedicite aquae omnes, quae super coelos sunt, Domino : benedicite omnes virtutes Domini Domino. Benedicite sol et luna Domino : benedicite stellae coeli Domino. • Benedicite omnis imber et ros Domino : bene- dicite omnes spiritus Dei Domino. Benedicite ignis et aestus Domino benedicite frigus et aestus Domino. Benedicite rores et pruina Domino : benedicite gelu et frigus Domino. Benedicite glacies et nives Domino : benedicite noctes et dies Domino. Benedicite lux et tenebrae Domino : benedicite fulgura et nubes Domino. ; 1'^ 84 ON THE HOLY SACRIFICE Benedicat terra Dominum : laudet et super- exaltet eum in saecula. Benedicite montes et coUes Domino : bene- dicite uni versa germinantia in terra Domino. Benedicite fontes Domino : benedicite maria et flumina Domino. Benedicite cete, et omnia quae moventur in aquis Domino : benedicite omnes volucres coeli Domino. Benedicite omnes bestiae et pecora Domino; benedicite filii hominum Domino. Benedicat Israel Dominum j laudet et super- exaltet eum in saecula. Benedicite sacerdotes Domini Domino : bene- dicite servi Domini Domino. Benedicite Spiritus et animae justorum Domi- no . benedicite sancti et humiles corde Domino. Benedicite Anania, Azaria, Misael Domino: laudate et superexaltate eum in saecula. Benedicamus* Patrem et Filium cum sancto Spiritu : laudemus et superexaltemus eum in saecula. Benedictus est Domine in firmamento coeli : et laudabilis, et gloriosus, et superexaltatus in ssecula. Psalmus 150. Laudate Dominum in Sanctis ejus: laudate eum in firmamento virtutis ejus.v OF THE MASS. 85 et iu Laudate eum in virtutibus ejus : laudate eum secundum multitudinem magnitudinis ejus. Laudate eum in sono tubs : laudate eum in psalterio, et cithara. Laudate eum in tympano, et choro : laudate eum in chordis et organo. Laudate eum in cymbalis benesonantibus : laudate eum in cymbalis jubilationis : omnis spiritus laudet Dominum. Gloria Patri, et Filio. Deind^ repetitur Ana. Trium puerorum cantemus hymnum, quern cantabant sancti in camino ignis, benedicentes Dominum. Deinde Sacerdos dicit : Kyrie eleison. Christe eleison. Kyrie elei- son. Pater noster. Y. Et ne nos inducas in tentationem. R. Sed libera nos a malo. V. Confiteantur tibi Domine omnia opera tua. R. Et sancti tui benedicant tibi. V. Exultabunt sancti in gloria. R; Laetabuntur in cubilibus suis. V. Non nobis, Domine, non nobis. R. Sed nomini tuo da gloriara. V. Domine exaudi orationem meam. R. Et clamor meus ad te veniat. V, Dominus vobiscum. R. Et cum spiritu tuo. ( \ 86 ON THE HOLY SACRIFICE Oremus. Deus, qui tribus pueris mitigasti flammas ignium, concede propitius ; ut nos famulos tuos non exurat flamma vitiorum. Action ES nostras, qusesumus Doraine, aspi- rando praeveni, et adjuvando prosequere : ut curicb nostra oratio et operatio a te semper in- cipi ft, et per te coepta finiatur. L4 nobis, quERSumus Domine, vitiorum nos- ^''orrna flammas extinguere, qui beato Lauren tio In' ' i^^i torraentorum suorum incendia superare. Per Christum Dominum nostrum. R. Amen. ORATIONES pro opportunitate sacerdotis ante cele- brationem et ^ommunionem dicend^. Dm DOMINICA. Oratio S, .^mbrosii Episcopi, SuMME sacerdos, et vere pontifex Jesu Christe, qui te obtulisti Deo Patri hostiam puram et immaculatam in ara Crucis pro nobis miseris, et peccatoribus, et qui dt- iisti nobis carnem tuam ad manducandum et sanguinem tuum ad hiben- dum, et posuisti mysterium istud in virtute Spiritus sancti tui, dicens : Hsec quotiescumque feceritis, in mei memoriam facietis : rogo per fS OF THE MASS. 87 eumdem sanguinem tuum, magnum salutis nos- trse pretium : rogo per banc miram et ineftabilem charitatem, qua nos miseros et Indignos sic amare dignatus es, ut lavares nos h peccatis nostris in sanguine tuo : doce me servum tuum indignura, quem inter cetera dona tua etiam ad officium sacerdotale Yocare dignatus es, nullis meis meritis, sed sola dignatione misericordije tuae : doce me, quaeso per Spiritum sanctum tuum, tantum tractare mysterium ea reverentia et honore, ea devotione et timore, quibus oportet et decet, Fac me per gratiam tuam semper illud de tanto mysterio credere et intelligere, sen tire et firmiter tenere, dicere et cogitare, quod tibi placet, et expedit animse mese. In tret spiritus tuus bonus in cor meum, qui sonet ibi sine sono, et sine strepitu verborum loquatur omnem veritatem. Profunda quippe sunt nimis, et sacro tecta velamine. Propter magnam cle- mentiam tuam concede mibi Missarum solemnia mundo corde et purii mente celebrare. Libera cor meum ab immundis et nefandis, vanis et noxiis cogitationibus. Muni me beatorum An- gelorum pia et fidii custodih, ac tutela. fortissi- ma, ut bostes omnium bonorum confusi disce- dant. Per virtuteca tanti mysterii, et per manum sancti Angeli tui repelle k me, et a cmictis servis tuis durissimum spiritum sujjerbije et I &m^^ i^' I:' ml ii th h 88 ON THE HOLY SACRIFICE caenodoxix, invidke, et blasphemiae, foriiicationis et immunditisp, dubietatis et diffidentiiB. Con- fundantur qui nos persequuntur : pereant illi qui DOS perdere festinant. ;> ... - ;. s , . , ; FERIA II. U Eex virginum, et amator castitatis et inte- gritatis, ccelesti roro benedictionis tuae extingue in corpore meo fomitem ardentis libidinis ut maneat in me tenor castitatis corporis et animje. Mortifica in membris meis carnis stimulos, om- nesque libidinosas commotiones, et da mihi veram et perpetuam castitatem cum ceteris donis tuisj quse tibi placent in veritate, ut sacrificium laudis casto corpore et mundo corde yaleam tibi offerre, Quanti enim cordis contritione, et lacrymarum fonte, quanta reverentia et tremore, quanta cor- poris castitate, et animae puritate istud divinum, et coeleste sacrificium est celebrandum ubi caro tua in veritate sumitur, ubi sanguis tuus in veritate bibitur, ubi ima summis, terrena divinis junguntur, ubi adest sanctorum Angelorum prae- sentia, ubi tu es sacrificium, et saoerdos mira- billter et inefiabiliter constitutus. FERIA III. U Quis digne hoc celebrare poterit, nisi tu OF THE MASS. 89 Ul Deus omnipotens offerentem feceris dignum? Scio Doinine, et vere scio, et id ipsum pietati tute confiteor, quia non sum dignus acccdcre ad tantum mysterium propter nimia peccata mea et infinitas negligentias meas. Sed scio, et vera- citer ex toto corde meo credo, et ore confiteor, quia tu potes me facere dignum, qui solus potes facere mundum de immundo conceptum semine, et de peccatoribus justos et sanctos. Per banc omnipotentiam tuam te rogo Deus meus, lit con- cedas mihi peccatori hoc sacrificium celebrare cum timore et tiemore cum cordis puritate, et lacrymarum fonte, cum laetitia spiritali, et coe- lesti gaudio. Sentiat mens mea dulcedinem bea- tissimse praesentiae tuae, et excubias sanctorum Angelorum tuorum in circuito meo. FERIA IV. IT Ego enim, Domine, memor venerandse pas- sionis tuae accedo ad altare tuum, licet peccator, ut offeram tibi sacrificium quod tu instituisti, et offerri praecepisti in commemorationem tui pro salute nostra. Suscipe illud quaeso, summe Deus, pro Ecclesia sancta tua, et pro populo quem acquisisti Sanguine tuo. Et quoniam me peccatorem inter te et eumdem populum tuum medium esse voluisti, licet in me aliquid boni opens testimonium non agnoscas, officium saltern % 90 ON THE HOLY BAORIFIOE dispensationis creditae non recuses, neo per me indignum, eorum salutis pereat pretiura, pro quibus viotima salutaris dignatus es esse redenip- tio. Profero etiam Domine (si digueris propitins intueri) tribulationes plebium, pericula populo- rum, captivorum gemitus, miserias orpbanorum, necessitates peregrinorum, inopiam debilium, des- perationes languentium, defectus senum, suspiria ''juvenum, vota virginum, lanienta viduarum. FERIA V. IT Tu enim misereris omnium Domine : et nihil odisti eorum quae fecisti. Memo rare quce sit nostra substantia : quia tu Pater noster es, quia tu Deiis noster es ; ne irascaris satis, neque multitudinem visc^^rum tuorum super nos con- tineas. Non enim in justificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis. Aufer a nobis ini- quitates nostras: et ignem sancti Spiritus in nobis clementer accende. Aufer cor lapideum de carne nostra ; et da nobis cor carneum, quod te amet, te ailigat, te delectetur, te sequatur, te perfruatur. Oramus Domine clementiam tuam, ut sereno vultu familiam tuam, sacri tui nominis officia prsestolantem, aspicere digneris: et ut nullius sit irritum votum, nuUius vacua OP THE MASS. 91 postulatio, tu nobis preces suggere, quas ipse propitius audire, et exaudire delecteris. FERIA VI. U Rogamus etiam tc, Domine sancte Pater, et pro spiritibus fidelium defunctorum : ut sit illis salus, sanitas, gaudium, e' lefrigerium, boo magnum pietatis sacramci Domine Deus meus, sit illis hodie roaLu t plenum convivium de te pane vivo, qui de coelo descen- disti, et das vitam mundo, de tua carne sancta et bencdicta, Agni videlicet immaculati, qui tollis peccata nmndi, quse de sancto et glorioso beatae virginis Marise utero est assumpta, et de Spiritu sancto concepta : ac de illo pietatis fonte, qui per lanceam militis ex tuo sacratissimo latere emanavit : ut exinde refecti et satiati, refrigerati et consolati exultent in laude et gloria tua. Peto clementiam tuam Domine, ut descendat super panem tibi sacrificandum plenitudo tuae benedic- tionis, et sanctificatio tuae divinitatis. Descendat etiam, Domine, ilia sancti Spiritus tui invisibilis incomprebensibilisque majestas, sicut quondam in patrum hostias descendebat, qui et oblationes nostras Corpus et Sanguinem tuum efficiat, et me indignum sacerdotem doceat tantum tractare mysterium cum cordis puritate, et lacryraarum devotione, cum reverentia et tremore, ita ut ^>. iH^ \^ IMAGE EVALUATION TEST TARGET (MT-3) h A z & ^ 1.0 I.I :^ 1^ III 2.0 2.2 im L25 II U L6 «l 6" ► Photographic Sdences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 \ o^ 4> ^ i J ■ ^ i 5-: . ,'? J ■.■;. ■IP IP" 92 ON THE HOLT SACRIFICE placide ac benigne suscipias sacrificium de mani- bus meis ad salutem omnium tam vivorum quam defunctorum, SABBATO. IT Rogo etiam te, Domine, per ipsum sacro- sanctum mysterium Corporis et Sanguinis tui, quo quotidie in Ecclcsia tua pascimur et pota- mur, abluimur et sanctificamur, atque unius summse divinitatis participes efficimur, da mihi virtutes tuas sanctas, quibus repletus, bon^ con- scientia ad altare tuum accedam, ita ut hsc coelestia sacramenta efficiantur mihi salus et vita. Tu enim dixistiore tuo sancto et benedicto : Panis, qifiem ego dabo, caro mea est pro mundi vita. Ego sum panis vivus, qui de coelo des- cendi. Si quis manducaverit ex hoc pane, vivet in seternum. Panis dulcissime, sana palatum cordis mei, ut sentiam suavitatem amoris tui. Sana illud ab omni languore, ut nullam praeter te sentiam dulcedinem. Panis candidissime, habens omne saporem, qui nos semper reficis, et numquam in te deficis: comedat te cor meum, et dulcedine saporis tui repleantur viscera ani- mae meae. Menducat te Angelus ore pleno : manducet te peregrinus homo pro modulo suo, ne deficere possit in via, tali recreatus Viatico. Panis sancte, panis vive, panis munde, qui des- OF THE MASS. 93 cendisti de coelo, et das vitam mundo, veni in cor meum, et munda me ab omni iniquinamento oarnis et spiritus. Intra in animam meam, sana et munda me interius, et exterius. Esto tuta- men, et continua salus animse et corporis mei. Eepelle a me insidiantes mihi hostes : recedant procul a prsesentia potentis tuse, ut foris et intus per te munitus, recto tramite ad tuum regnum pervcniam : ubi non in mysteriis, sicut in hoc tempore agitur, sed facie ad faciem te videbimus, cum tradideris regnum Deo et Patri, et eris Deus omnia in omnibus. Ti.nc enim me de te satiabis satietate mirifica, ita ut nee esuriam, nee sitiam in aeternum. Qui cum eodem Deo Patre, et Spiritu sancto vivis et regnas per omnia saecu- la sseculorum. Amen. ; ' ', jllia Oratio ante Missam. - Ad mensam dulcissimi convivii tui, pie Do- mine Jesu Christe, ego peccator de propriis meritis nihil praesumens, sed de tua confidens mis6ricordia et bonitate, accedere yereor et con- tremisco. Nam cor et corpus habeo multis criminibus maculatum, mentem et linguam son caute custoditam. Ergo 6 pia Deitas, o tre- menda Majestas, ego miser inter angustias de- prehensus, ad te fontem misericordiae recurro, ad 8* i I i: 'f' 94 ON THi kOLY SACRIFICE te festino sanandus, sub tuam protectionem fugio : et quern judi cem sustinere nequeo, salvatorem habere suspiro. Tibi Domine plagas meas ostendo : tibi verecundiam meam detego. Scio peccata mea multa et magna, pro quibup tiiueo. Spero in misericordias tuas, quarum non est numerus. Respice ergo in me oculis misericordiae tuse Domine Jesu Christu, Rex aeterne, Deus et homo, crucifixus propter hominem. Exaudi me sperantem in te : miserere mei pleni miseriis et peccatis, tui qui fontem miserationis nunquam manare cessabis. Salve salutaris Victima, pro me et omni humano genere in patibulo Crucis oblata. Salve nobilis et pretiose Sanguis, de vulneribus crucifixi Domini mei Jesu Christi profluens, et peccata totius muudi abluens. Re- cordare Domine creaturae tuae, quam tuo San- guine redemisti. Poenitet me peccasse, cupio emendare quod feci. Aufer ergo t me, cle- mentissime Pater, omnes iniquit'i" et peccata mea : ut purificatus mente et corpore, digne de- gustare merear sancta sanctorum; et concede, ut sancta praftlibatio Corporis et Sanguinis tui, quam ego indignus sumere intendo,- sit pec- catorum meorum remissio, sit delictorum perfec- ta purgatio, sit turpium cogitationum effugatio, ac bonorum sensuum regeneratio, operumque tibi placentium salubris efficacia, anim I should lose all hope, and should not dare to crave thy pardon. 1 give thee thanks, my beloved Lord, for not having consigned me to hell, as I have deserved, and for having borne with me for so long a time. God, how ought thy patience towards me to fill me with love towards thee ! Who would ever hav$ borne with me as thou, the God of infinite mercy, hast done ? I see that thou hast given thyself to me now for so long a time, in order that I may love thee. I will no longer resist the attractions of thy love ; behold I give myself entirely to thee. Now have I begun; OF THE MASS. 109 as much as I have offended thee, so much will I now love thee. I love thee, my sovereign good ; I love thee, infinite goodness ; I love thee, my God, who art worthy of infinite love, and I would willingly, for time and eternity re- peat, I love thee, I love thee, I love thee. O God, how many years have I lost during which I might have loved thee and gained thy love still more and more, and I have slighted and offended thee ! But, Jesus, thy precious blood is my hope. I trust that I shall never more cease to love thee. I know not how much of life may remain to me ] but the years which shall remain, whether few or many, shall be en- tirely consecrated to thee. For this hast thou so long waited for me. fes, my beloved Lordj I desire to satisfy thee, I desire always to love thee, and thee only do I desire to love. What are pleasures ! what are riches ! what are honors ! thou, thou only, God, art and shalt be for ever, my love, my all. But I am of myself capable of nothing unless thou assist me with thy grace. Touch thou my heart, inflame it with thy holy love, and unite it entirely to thee ; and unite it so closely, that it may never more be able to withdraw itself from thee. Thou hast promised to love those who love thee : Ego diligenies me diligo, Prov, viii. 1 if m 110 ON THE HOLT SAORIFIOE Now I do love thee; do thou also love me, and never suffer me to give thee any cause to cease from loving me. Qui non dtligit, manef %n morte, 1 Joan, iii. 14, Deliver me from the death of not being able to love thee. Grant that I may always love thee, that thou mayest always love me ; and thus our love become eter- nal, and never to be dissolved between us. Grant this, Eternal Father, for the love of Jesus Christ. Grant it, my Jesus, through the merits of thy passion and death : through them do I confide that I shall always love thee, and that thou wilt always love me. Mary, Mother of God, and my mother also, pray to Jesus for me. THANKSGIVING V. THURSDAY. God, of infinite Majesty, behold at thy feet a traitor who has very often betrayed thee. Thou hast many times pardoned me ; and I, notwithstanding thy grace and thy light, have again and again offended thee. Others have sinnod in the darkness of ignorance, but I have sinned in the midst of light. But listen to thy divine Son, whom I have this morning offered to thee in sacrifice, and received within my breast ; OF THE MASS. Ill he pleads for mercy and pardon. Pardon me for the love of Jesus Christ; I am sorry with my whole heart for having offended thine infinite goodness. I know that for the love of Jesus Christ thou art pleased to he reconciled to sinners. Com-- placuit ,per eum reconciliare omnia in ipsum, Colos, i. 20. For the love, therefore, of Jesus Christ, I beseech thee be reconciled to me. JV*e projicias me a facie tua. Cast me not away from thy face, as I have deserved; pardon me and change my heart. Cor mundum crea in me DeiLs, Grant this my prayer for thine own honor and glory. Since thou hast made me a Priest, thy Minister, empowered to offer to thee in sacrifice thine own beloved Son, grant that I may live as becometh a Priest after thine own heart. Consume and destroy within me all earthly affections by the flames of divine love. Grant that henceforward I may be grateful to thee for the many graces which thou hast be- stowed upon me, and for the great love which thou hast shown me. If hitherto I have disre- garded thy friendship, I now esteem it above all the kingdoms of the world, and prefer thy plea- sure to all the enjoyments and riches of earth and of heaven. my Father, for the love of Jesus Christ h' fi.|i m f 112 ON THE HOLT SACRIFICE separate me from all things here below. Thou requirest thy Priests to separate themselves in all things from the world, and to live only for thee, and to promote thy honor and glory. ft i urn I- li i '111 114 ON THE HOLT SACRIFICE thou hast given thy life for my salvation, do not now abandon me. Into thy hands I commend my soul ; in pity receive it, and never suffer it to be again taken from thee. Thou hast shed all thy blood for me. Te ergo, quasumus, tuis famulis subveni, quos pretioso sanguine redemisti. Thou art as yet my advo- cate, and not my judge ; obtain for me forgive- ness from thy Father, obtain for me light and strength to love thee with my whole soul. Grant me grace so to spend the remainder of my days, that when I stand before th3e as my judge, I shall see thee appeased and merciful. Eeign by thy love over my whole heart : grant that I may be entirely thine ; and as thou art my Saviour, remind me continually of the love which thou hast borne me, bring to my mind how much thou hast done for my salva- tion, and oblige me to love thee. Thou hast made me a Priest for this very end, that I may never think of loving any other but thee. Yes, my Jesus, I do desire to please thee : I love thee, and desire to love non« other but thee. Grant me humility, patience under the labors of this life, meekness under affronts, mor- tification, renunciation of all earthly pleasures, and detachment from creatures ] and grant that I may cast out of my heart every aflFection that OF THE MASS. 115 le : I but the mor- ures, that that is not fix'^d on t'^ee. I ask and hope all from thee through the merits of thy passion. ISIy dear Jesus, my beloved Jesus, my good Jesus, hear me : bone Jesu exaudi me. And do thou, Mary, my mother and my hope, pray to Jesus for me. THANKSGIVING VII. SATURDAY. Loquere Domine, quia audit aervus tuus. - 1. Keg. iii. 9. My dear Jesus, thou hast again come this morning to visit me; I give thee thanks with my whole soul. Being come to me, speak, say what thou requirest, and I will obey thee. I have not deserved to be any more spoken to by thee, having been so often deaf to thy voice, when thou hast called me to thy love, and having so often forsaken thee. But I have repented of all my offences against thee ; and again I repent of them, and .hope that thou hast pardoned me. Make known to me, therefore, thy holy will, and I will do all that thou requirest of me. Oh that I had always loved thee, my God. Alas, how many years have I lost! But thy . precious blood and consoling promises make me > hope that I shall for the future compensate for ! 'I if m !:.■ Il it ^ II •'.■ ! ■ I IP 116 ON THE HOLT 8A0RIFICE the time past by seeking in all things to lore and to please thee. I love thee, my Redeemer, I love thee, my God, and I desire nothing but to love thee with my whole heart, and even to die for the love of thee, who hast died for the love of me. ^more amoris tui, will I say to thee with St. Francis, moriar, qui amore amoris mei dignatus es mori. Thou, my Jesus, hast given all to me, thy blood, thy life, all thy labors and fatigues, and all thy merits, so that nothing more remained for thee to bestow upon me ; behold, I give my whole self to thee ; I give thee all my enjoyments, all the pleasures of the earth, my body, my soul, my will, so that I have not anything more that I can give thee ; if I had I would give it to thee. My dear Jesus, thou alone art indeed sufficient for me. But, Lord, make me faithful to thee ; never permit me to be so unfaithful as to divert my will from thee, and to separate myself from thee. I hope through the merits of thy pas- sion, Lord, that this will never happen. Thou hast said: JYullus speravit in Domino, et con- fusus est, EccL ii. 11. Even I therefore may confidently say : In fe, Domine, speravi, non con- fundar in externum, I hope, and I will always hope, God of my soul, that I shall never OF THE MASS. 117 undergo the confusion of seoinja; myself sepa- rated from thee, and oftensive to thee. Jn /e, Domine, speravi non cunfundar in aternum. My God, thou art omnipotent, make me holy^ grant that I may really love thee ; grant that I may omit nothing that can conduce to thy glory, and overcome all things in order to please thee. Happy for me if I lose all and gain thee and thy love. For this end thou hast given me life ; grant that 1 may spend it all in thy love and service. I do not deserve favors, but chastise- ments : and I will say to thee, chastise me as thou pleasest, but do not deprive me of thy love. Thou hast loved me without reserve : I desire to love thee without reserve, who art the infinite good, infinite love. O holy will of God, thou art my love. my Jesus, thou hast died for me, would that I could die for thee, and by my death induce all others to love thee. O infinite goodness, I esteem and love thee as being infinitely more amiable than all things else. Mary, draw me entirely to God ; give me confidence in thee, that I may always have recourse to thee. By thy powerful interces- sion thou canst make me holy; pray to Jesus for me. 10* ■.,..,.. ... ,,.,..:.„.■ ■ / i P^ j. :■ :» t M-.J li IK!;! if r *■ "r t !!!i| 118 ON THE HOLT SACRIFICE Aspirations of €ovt after iHass, COLLECTED FROM THE MANUSCRIPTS . OF ST. FRANCIS OF SALES. EXCESS of love ! sacred Host ! I adore thee within me. My heart is too small to love thee, Jesus ; and my tongue too feeble to praise thy bounty. my Saviour, how great are my obligations to thee, for having come to visit so poor a creature ! I oflFer my whole self to thee in acknowledgment of so great a benefit. 1 no longer desire to live, but that Jesus may live in me. He is mine, and I am his for eternity. love, love! and no more sin. I will never forget the bounty and mercy of Jesus my Saviour and my Guest. Yes, my God, I believe without the least doubt, that thou art now, both* body and soul, within my breast ; thy divinity resides now within me, and is now united with me. God, thou art come to be united with me ; to apply to me abundantly the merits of thy pas- sion, and to sanctify me. Accomplish within me all that for which thou art come. My God, all- wise and all-powerful, let not thy coming to me be in vain ! Unite thyself to me, and me to thy- self by an inseparable union, and by perfect love. OF THE MA.SS. 119 me; my Saviour, for the sake of thine infinite goodness, by which thou didst descend from heaven upon the earth, I beseech thee to grant me to experience the effects of thy love, in so inflaming my soul that, despising all terrestrial things, I may regard only thee, and think only of thee ; so that the love which caused thee to die upon the cross, may make me die in thee, in order to live for thee for all eternity. God of my soul, who deservest to be loved above all creatures, I protest that thou art the only object of my affections, and that I prefer thee before all things in the world, and myself also. I desire to be faithful to thee, and never more to be separated from thee. 1 resign myself, I abandon myself entirely into thy hands, by embracing with all affection and reverence thy blessed will, and thy just designs in my regard. And I beseech thee, that whatever thou hast appointed for me in time and eternity, may be accomplished in me ; but I hope one day to see thy divine face, and to behold thine infinite beauty. My God, draw me to thyself that I may love thee, and so glow with the fervor of thy love, that I may be wholly consumed in it. eternal Father, for the love of thine only Son, fill my mind with holy thoughts, to remind jl! ! 't \ 120 ON THE HOLY SACRIFICE me continually of thee and of thy Son. grant me to know and to do whatever thou requirest of me. And thou, Holy Spirit, inflame my will with holy aflfections, that they may pro- duce all those fruits which proceed from thy love. Enlighten me with thy divine light, that I may walk straight forward to thee, and my will have no other liberty but to become entirely thine. Word incarnate, gr?mt that I may love thee, and none but thee. Kemove from me all occasions which may divert me from loving thee. Grant that with my whole heart I may continually look up to thee and serve thee as the sovereign love of all hearts. Thou didst come into the world only to abide in those hearts which thou liast redeemed with thy blood : may my heart then be completely thine, enter into jt and take possession of it, and from thence seeing all my wants, enlighten me, and make me ever ready to obey thy will. O omnipotent Jesus, remove from me all impediments to the effects of thy infinite power and goodness. I divest myself of my own liberty, and consecrate it entirely to the dis- posal of thy will. Have pity on me, and heal me of all impurities and want of fidelity j fill me with thy grace and wisdom. I' abandon OP THE MASS. 121 myself entirely to thee, my Jesus ; I desire to be all thine ; I desire to labor fervently in promoting thy glory, and, at the sight of thy sufferings, to suffer patiently all tribulations. Grant that in all things I may do what is best pleasing to thee. My God, even were there no punishment for the wicked, I would not cease to love thee and to suffer for thee. Grant that I may correspond with thy designs. Grant that for the future thou alone ma3'est be my portion for ever. Word Incarnate, cleanse my heart with thy blood, and imprint in it, as the pledge of thy love, thy holy name Jesus. my Jesus, through that eternal love which thou hast borne me, grant that I may love thee for the little time of life that may remain to me on earth, that so I may love thee for all eternity in heaven. God of love, grant that I may live only for thee. When shall I be all thine, as thou art all mine ? When shall I die to myself, to live entirely for thy love ? I know not how to give myself to thee as I ought j do thou, O God, take possession of me, and make me all thine own. ever Blessed Virgin, I rejoice with thee, that thou didst gain the heart of thy God ; unite me entirely to thy Son ; speak to him for 122 ON THE HOLY SACRIFICE !■• n \k ;ii lit! me, and obtain for me grace to do whatever he may inspire me to do. And do thou teach me to practise the virtues which thou didst exercise on earth ; and detach me from every thing which is not God, that I may love him with my whole strength. My God, inflame me entirely witl\ thy holy love, that I may seek for nothing but to please thee ; expel from my heart every thing that is in the least displeasing to thee. Grant that I may ever be able to say with real affection : My God, my God, thee only do I desire, and nothing more. My Jesus, grant me a great affection for thy most sacred Passion, that I may ever have before my eyes thy sufferings and death, to inflame me with love for thee, and ever to urge me to make thee some return of gratitude for the immensity of thy love. Grant me also a great affection for the mofet holy Sacrament of the Altar, in which thou hast displayed the ten- derness of thy love towards us. I bqseech thee also to grant me a tender devotion to thy most holy Mother ; give me grace always to love her and to serve her by having recourse to her inter- cession, and to ornament her altars, and to confide in her patronage ; and ever grant to me and to all a great confidence in the merits of thy pas- sion, and in the intercession of Mary. OF THE MASS. 123 I beseech thee to grant me a holy death. Grant that I may then receive with great love the most holy Viaticum; that embracing thee, burning with divine love and with an ardent desire of seeing thee, I may depart this life, to embrace thy feet as soon as I behold thee. my king, come and reign alone in my soul ; do thou take full possession of it, that it may serve and obey only thy love. that I could, my Jesus, be wholly con- sumed for thee, who didst ci "sume thy whole life for me ! Lamb of God, sacrificed upon the cross, re- member that I am one of those souls whom thou didst redeem with so many labors and sufferings. Grant that I may never lose thee* Thou hast given thyself wholly to me ; grant that I may be wholly thine, and have no other end in view but to please thee. I love thee, immense and sovereign good, in order to please thee : I love thee because thou art infinitely worthy of love. My greatest afiliction is to have lived so long without loving thee. My beloved Kedeemer, grant me to share in that grief for my sins which overwhelmed thee in the garden of Gethsemani. my Jesus, that I had died rather than have ever offended thee ! its ■ -'II ''I lili 124 ON THE HOLY SACRIFICE love of my Jesus, thou art my love and my hope. I desire to lose my life a thousand times rather than lose thy grace. My God, had I died in the state of sin, I could not now have loved thee any more. 1 thank thee for affording me time and calling me to love thee. Now that I am able, I will love thee with my whole soul. Thou hast preserved me until now in order that I may love thee ; and 1 will love thee. for the sake of thy precious blood which thou didst shed for me, never suffer me again to forsake thee : In te, Domine^ spera- vi, non confundar in ceternum. What is the world ! what are riches, pleasures, honors ! God, and God only do I desire. My God, thou alone art sufficient for me, for thou art the sovereign, infinite good. O my Jesus, bind me wholly to thy love, and draw to thyself all my affections, so that I may not be able to love any other but thee. Grant that before death I may be indeed wholly thine. Ah, my God, so long as I live I am in danger of offending thee ! Alas, when shall that day come when I shall be able to say : my Jesus, I now can never lose thee ! Eternal Father, for the love of Jesus Christ do not despise me j accept of me to love thee, OF THE MASS. 125 and give me divine love. I desire to love thee as much as I am able in this world, that I may love thee for ever in the next. infinite good, I love thee ; but enable me to know how great a good I love, and to love thee as thou desirest. Grant that I may over- come all in order to please thee. Mary, who so much desirest to see thy dear Son loved, this do I entreat of thee, that thou wilt obtain for me to love him during the whole remainder of my life, and nothing more do I wish for. Most blessed Lady, my Mother, in thee do I confide : thou dost obtain whatever thou askest of God ; thou prayest for all who are devout to thee, pray also for me. 11 126 ON THE DIVINE OFFICE. ©n t\]t Wmnt ®fRce. OF DEVOUTLY RECITING THE DIVINE OFFICE. > To those who are deputed by the Church to recite the Canonical Hours, two very great and important offices are entrusted — that of praising and glorifying God, and that of imploring the divine mercies upon all Christian people. In the first place, then, the supreme majesty of God is to be honored by the reciting of the Office. Sacrificium laudis honorificahit me : et illic iter^ quo ostendam illi salutare Dei, Ps, xlix. 23. I declare myself honored, saith the Lord, by him who offers me a sacrifice of praise ; and there- by he shall find the way of obtaining eternal salvation. St. Mary Magdalen of Pazzi, when she heard the bell for Office, was filled with con- solation, and hastened immediately to the choir, delighted with the thought that she was going to be engaged in the employment of the angels, whose constant occupation it is to praise God. And it is for this end that the Church has ap- pointed her ministers to sing the Divine Office, that men on earth may join with the blessed in heaven in honoring their common Creator. ON THE DIVINE OFFICE. 127 Sed ilia sedes ccelitum Semper exultat laudibus ; Illi canentes jungimur AlmcB Sionis (nmuli. St. Gregory Nazianzen says, that the chanting of the Psalms is a prelude of the praises with which the Saints honor God in heaven : Psnlmo- rum cantus illius (coelestis) hymnodice prceludium est, S. Greg, J^az, Or, 40, in fin. Thus, ac- cording to TertuUian, when we recite the Cano- nical Hours, we, as it were, take possession of heaven, inasmuch as we discharge the same duty as the inhabitants of that blessed country. Hence, St. Catharine of Bologna took so much delight in reciting the Divine Office, that she wished her death might take place while she was so engaged. In the second place, by the office God is to be thanked for all the graces and favors which he is continually bestowing on mankind, and his divine mercy is to be obtained for poor sinners. It is the duty of the faithful in general to thank God for all his benefits : and as all stand in need here below of the divine assistance, in order to resist their spiritual enemies, and to obtain eter- nal salvation, so all are likewise bound to implore by prayer the succor of his mercies ; but as seculars are constantly distracted with the affairs [i W'l i • 128 ON THE DIVINE OFFICE. of the world, the holy Church has appointed her ministers to implore for themselves and for all the people of Christ the assistance of his divine majesty through the different hours of the day. For this end is the Office divided into seven Canonical Hours, that there may be al- ways some praying for all, and in the best form of prayer ; inasmuch as the Divine Office is no- thing less than a memorial drawn up for us by God himself, through which he may more readily hear our prayers and succor us in our necessities, as he declares to us by the prophet Isaias : Fer- ba mea qucR posui in ore tuo, ha. lix. 21. In this our good God acts as a prince who, wishing to relieve the miseries of his vassals, draws up for them himself a form of supplication suitable to his dignity and their own wants, that he may be the better able to console them. Many pri- vate prayers do not iequal in value only one prayer of the Divine Office, as being offered to God in the name of the whole Church and in his own appointed words. Hence St. Mary Magda- len of Pazzi says that, in comparison with the Divine Office, all other prayers and devotions are but of little merit and efficacy with God. Let us be convinced, then, that after the holy Sacri- fice of the Mass, the Church possesses no source, no treasure, so abundant as the Office, from ON THE DIVINE OFFICE. 129 which we may draw such daily streams of grace. But St. Gregory says that true prayer con- sists not only in the pronunciation of the words, but also in the attention of the heart ; inasmuch as our good desires prevail much more with God in obtaining his divine mercies, than simply our voices : Vera postulatio non est in vocibus, sed in cogitationibus cordis; valentiores namque voces npud aures Dei non faciunt verba nostra, sed desideria, S, Greg. Mor, lib, 22. cap, 13. It is, therefore, necessary, if we would please God, to pray not only with the voice, but with the spirit and the mind, after the example of the apostle : Psdllam spiritu, psallam et menfe, 1 Cor, xiv. 15. K Priests and Religious did all recite the Oflfice as it ought to be recited, the Church would not behold herself in the miserable state to which she is reduced. How inany sinners would be delivered from the slavery of the devil, and how many souls would love God with much greater fervor ! And how would Priests them- selves not find themselves ever the same, im- perfect, irritable, jealous, attached to their own interests, and led away by vanities ! Our Lord has promised to hear every one who prays to him : Omnis enim qui petit^ accipit, Luc, xi. 10. 11* I'll 130 ON THE DIVINE OFFICE. r : r ■ ;i: ,1 ■'■■ i And how comes it that a Priest offering up so many prayers in a day, were it only in the Office which he recites, is yet never heard? He is always the same, as weak and prone as ever to fall not only into slight sins (to which he is habituated, and takes neither pains nor care to correct himself of them,) but into grievous sins against charity, justice, or chastity ; hence when he recites the Office, he pronounces sentence of condemnation against himself, in these words : Maledidi qui declinant a mandatis tuis. And what is still worse, he feels little remorse, ex- cusing himself as being of the same flesh and blood as other men, and not able to restrain himself. But if he said the Office with fewer distractions and less negligence, accoi .panying with his heart the many prayers which he offers to God in reciting it, he certainly would not be so weak, but would acquire fortitude and strength to resist all temptations, and to lead a holy life, such as becometh a Priest of God. ' But, how, says St. Gregory, can God regard the prayers of him who knows not what he is asking, nor at all times desires to be heard 1 Illam orationem non audit Deus, cui qui orat non intendit •^ss, S. Thorn. 2. 2. qui. 83. art. 12. The apostle 'tells us that the prayer of only the lips is fruitless : Si or em lingua mens ON THE DIVINE OFFICE. 131 autem mm sinefructu est, 1 Cor, xiv. 14. As prayer offered with attention and devotion is a sweet-smelling incense, which is most pleasing to God", and brings down for us treasures of grace ; so, on the contrary, prayer offered with dis^:rac- tions and indevotion, is an abomination in his eyes, which excites his indignation, and brings upon us his wrath. The Almighty one day complained of this to St. Brigit, saying, that Priests lost much time every day, in entertaining themselves with their friends on worldly topics ; but that when they came to speak with him in the Divine Office, they were in such haste, that instead of honoring they dishonored him. Hence St. Augustine said, that the barking of a dog was more pleas- ing to God than tlie chanting of such Priests. God, how indignant would an earthly prince be, were one of liis vassals, while in the act of petitioning him for some favor, to be so dis- tracted and ^ iken up with other things as not to know wl i was saying ! Hence the Angelic Doctor Wl .OS, that no one can be excused of sin, who at prayer, although not of obligation, is voluntarily distracted, because he thereby slights God, as one would do, who, speaking to an- other, paid no attention to what he was saying : JVon est absque peccato, quod aliquis orando eva- r m i , , ? ]■■ ll: J , * Ml! '1' 01 m 132 ON THE DIVINE OFFICE. gationem mentis patiatur : videtur enim contem- nere Deum, sicufi si alicui homini loqueretur, et non attenderet ad ea, qum ipse profert. 2. 2. q. 83, art, 12. Alas! of how many Priests will the Lord complain, as he complained of old of the Jews ! Populus hie lahiis me honorat : cor autem eorum longe est a me. Matt, xv. 8. And of how many might be said what Peter of Blois writes ? Libia sunt in canticis, et animus in patinis, Serm. 59. ad Sacred, While their lips pronounce the Psalms and Canticles, their minds are in the pleasures of the table ; thinking how they may best gratify their appetites or their vanity, their thirst for riches or similar wordly desires. The Cou jcil of Treves says : Quid est voce psallere, mente autem domUm, aut forum circuire, nisi homines fallere et Deum irridere ? Cone, Trevier, cap, 6 de Hor, Canon, What else is it to chant the psalms with the voice, and in mind to be going through the streets and squares, but to deceive men, by making them believe that you are praising God, when in reality you are mock- ing him, speaking to him indeed with your lips, but giving 3/our minds and hearts to anything rather than to praising him and praying to him ? Hence St. Basil justly concludes, that as, in order to obtain favors, it is necessary to pray for ' ^^fi\ ON THE DIVINE OFFICE. 133 tuTy et 2. q. Lord Jews ! eorum ' many Libia Serm. ice the in the 3y may , their The mllere, nisi revier, chant to be but to lat you mock- ir lips, ything him? las, in :ay for them with attention and fervor, so he who prays with a mind wandering upon distracting objects, will not obtain the favors which he asks, but will provoke the Lord to indignation : Divinum auxilium est implorandum non remisse, nee mente hue vel illuc evagante ; eo quod talis non solum non impetrabit sed magis Dominum irri' tabit, S. Bas. Serm. de orando Deo, Our Lord has said by his prophet Malachy, that he curses the praises of those Priests who bless him only with their lips, while their hearts are engaged upon everything else but his honor and glory : Et nunc ad vos mandatum hoc, Sacerdofes. Si nolueritis super cor, ut detis gloriam nomini meo, ait Dominus exercitrium maledicam benedictionibus vestris. MaL xi. 1, 2. Hence may be said of that unhappy Priest, who says his Office in this careless manner, what is written in the 108th Psalm, 6, 7, Diabolus stet a dfixtris ejus. Cum judicatur eaeat condemna- tus, et or alio ejus fiat in peccatum. While he is reciting the divine praises with his lips only, sometimes only half pronouncing the words, at other times conversing or amusing himself with others, his mind dissipated and dis- tracted with the affairs or pleasures of the world, the devil stands by his side, and his reward for such Office will be eternal damnation, since his : ' H 134 ON THE DIVINE OFFICE. ;i very prayer itself will be imputed to him as a sin, on account of the unworthy manner in which he offers it ; which is the signification of those words : et oratio ejus fiat in peccatum. And hence is the devil so busy in putting into the mind, while we are reciting the Office, so many of the affairs, desires and pleasures of the worJd, that engaging our thoughts with such things, he may rob us of all the fruit we might otherwise reap from the Office, and render us culpable in the sight of God, by causing us to treat him with such little respect. On this ac- count we ought to take the greatest care to recite the divine praises with proper attention. A good Religious once said, that when pressed for time, we had better shorten our mental prayer, in order to have sufficient leisure to recite the Office with proper devotion. Agree- ably with this, we find in the rules of the Car- thusians : Spiritus Sandus gratum non recipit quidquid aliud, qua/n quod debes, obtulerisj neg- lecto eo quod debes. Carth, part, 3 God is not pleased with any act of devotion which we per- form, if by performing it, we neglect that to which duty obliges us. But omitting jther reflections, let us come to the manner in which we are practicdiy to recite the Office with becoming attention and ON THE DIVINE OFFICE. 135 ,m as a L which f those ng into Bee, so of the h • such e might ider us g us to this ac- care to itention. pressed mental sure to Agree- the Car- i recipit is, neg- )d is not we per- that to IS come icdly to ion and devotion. Before every thing else, says St. John Chrysostom, when we enter the Church, or take the Breviary in our hands, to discharge our obligation of reciting the Divine Office, let us leave outside the door, and expel from our minds all worldly thoughts. JVe quis ingrC' diatur templum curis onvstus mundanis ; hcec ante ostium deponamus. Chyrs, Horn, 2. c. 6. To this does the Holy Spirit exhort us when he says: Ante orationem prcspara mentem. Eccl. xviii. 23. Consider, that then the Church charges you as her Minister to go and praise the Lord, and to implore his divine mercies for all mankind. Imagine to yourself that the angels stand by you, as they were once seen by Blessed Ermando, with thuribles in their hands, ready to offer up your prayers to God as sweet-smelling incense of holy love, as the Psalmist says : Dirigatur^ Domine, oratio mea, sicut incensum in conspedu tuo, cxl. Thus the Apostle St. John describes the Angels as hahen^ tes .phialas aureas plehas adoramentorum, qua sunt orationes Sanctorum, Apoc. v. 8. In a word, think that you are going to speak with God, and to treat with him of your own welfare, and of that of the whole Church; and reflect that he then regards you with greater love, and listens more propitiously to your petitions. 136 ON THE DIVINE OFFICE. I '■if! % ji , , t ' 'hKH - i In the beginning, then, offer to him the praises which you are about to pour forth in his honor, and beseech him to free you from dis- tractions, and to give you light and help to praise him and to pray to him as he deserves ; and for this end recite attentively the usual prayer : •^peri Domine os meum ad henediceiu dum, etc. When you begin the Office, do not hurry yourself in order to get through it as soon as possible, as some do, and v^ould to Grod they were not the greater number. my God ! the Office is to be said, and at once we are weary. And shall we, in order to spare ourselves the little more time required to recite it devoutly, displease God, and deprive ourselves of the graces and merits which we might otherwise gain by reciting it with proper attention ? We should then place ourselves in a modest and becoming posture. If we do not intend to say it kneeling or standing, but sitting down, let us at least carefully avoid any negligent attitude. It is related of two Keligious, that while they were reciting Matins together re- clined as on a couch, the devil appeared to them, bringing with him an intolerable stench, and scornfully said to them: such prayer de- serves such incense. M talem orationem tale debetur incensum, Jordan, de Saxon, in Vit. ON THE DIVINE OFFICE. 137 in the rth in »m dis- sip to serves ; usual ediceiu do not Eis soon )d they >d! the weary. ^es the jvoutly, of the se gain modest [tend to down, 3gligent IS, that )her re- ared to stench, jrer de- 6771 talB in Vit. Erem, lib, 2. cap. 15. It would greatly contri- bute to our devotion to recite the Office before a crucifix and a figure of the Blessed Virgin, that, casting a look now and then upon them, we may be enabled to renew our intentions and devout * affections. Endeavor, therefore, while you recite the Psalms, if you would derive great advantage from them, to renew from time to time your attention and devout affections : JVe quod tepes- cere ccBperat, says St. Augustine, omnino friges- cat, et penitus extinguatur, nisi crebrius inflam- metur, Ep, 130. ad Probam, c. 9. Attention during the recital of the Divine Office is of three kinds ; and I speak here of internal atten- tion ; because as regards external attention it is quite necessary that we should abstain from every thing incompatible with internal' attention, as writing, conversation with others, or listening to others speaking, and such like things, which require considerable application of mind. And it will be well here to note, what the learned remark, that such as recite their Office in the squares, streets, and other such places where they are much exposed to distractions, are in great danger of not satisfying their obligation. But to return to internal attention — it regards the words, the sense, and God, as divines in general 12 138 ON THE DIVINE OmCE. 'Ai,'. VM >: nl teach, with St. Thomas, who says : Triplex est attentio, qu<2 orationi vocali potest adhiheri : una quidem, qua attenditur ad verba, ne aliquis in eis erret : secunda, qua attenditur ad sensum ver- "' borum: tertia qua attenditur adjinem orationis, scilicet ad Deum, et ad rem pro qua oratur, 2. 2. q, 83. art, 3. The first kind of attention is to the words, by which a person is careful in pronouncing them entirely and distinctly. The second is to the sense, by attending to the signification of the words, in order that the heart may accompany them with appropriate affections. The third and the best, is to God, by directing the mind to him during prayer, by adoring him, by thanking or loving him, or by imploring his graces. The first kind of attention, whenever there has been from the commencement an intention of praying, is sufficient to satisfy the obligation, the Church requiring no more, as St. Thomas teaches in another place : Prima est attentio ad verba, quibus petimus : deinde ad petitionem ipsam : et qacBCUmque earum attentionum adsit, non est re- putanda inattenta oratio. In 4, dist. 15, qu. 1, Salut, 5. But he who says the Office with this kind of attention only, without either of the otbar two, will never say it with devotion, nar without many defects, nor with much fruit. I ON THE DIVINE OFFICE. 139 And what benefit can a Priest expect to derive from his OflBce, if he says it merely with his lips, endeavoring all the time to dispatch it as quickly as possible, in order to free himself of a burden pressing heavily upon his shoulders? or as though he were swallowing a nauseous medi- cine ? What benefit can he expect, if, worse than this, while he is reciting his Office, he allows his mind to be dissipated, now looking about him at distracting objects, and now, sometimes even intermixing with what he is repeating irrelevant words and phrases? St. Bonaventure {Spec, Disc, part 1, c, 16.) relates, that, in Paris a good Priest being asked a questicm by a ccrtaija Prelate on some afi*air while he was saying his Office, replied : that he was speaking with a person of higher dignity, and that therefore he .could not attend to the question, and bowing his head continued his Office. On the other hand, the ?s.me saint relates of another eccle- siastic, that he was condemned to very severe punishments in purgatory on account of the many interruptions which he had allowed of in his Office. ■' ' It is not, however, meant that we should disquiet or afflict ourselves on account of the involuntary distractions which molest us in our Office. So long as they are not voluntary, they 140 ON THE DIVINE OFFICE. ;i -!. are not sinful. Our Lord has compassion on our infirmity, through which distracting thoughts come into our minds without our seeking them, and hence will not hinder the fruit of the prayers which we recite. In spiritu et in veritate orat, 5'ys St. Thomas, qui ex instinctu Spiritus ad orandum accedit, etiamsi ex infirmitate aliqua mens postmodum evagetur. 2, 2, q. 83, o. 4, ad. 1. And he adds, that it happens even to souls who are raised to the exercise of contemplation, that they cannot remain long in the exercise of this high gift, without being pressed down by the weight of human misery interrupting them with involuntary distraction : Mens humana diu stare in alto non potest; pondere enim infirmitatis humanoB deprimitur ad inferiora, Et ideo con- tigit, quod cum mens orantis ascendit in Deum per contemplaiionem, subito evagetur. Loco cit, ad. 2. On the other hand, the holy doctor says, that he who is voluntarily and purposely distracted in prayer, cannot derive any benefit from it, nor be excused from sin : Si quis ex proposito in oratione mente evagatur, hoc peccatum est, et im- pedit orationis fructum. Ibid, ad, 3. Hy pur- posely is meant, as the learned in general say, when a person perceiving hie distractions, wil- fully entertains them. Against such St. Cyprian ON THE DIVINE OFFICE. 141 exclaims, that it is an insupportable irreverence in the eyes of God, for a person Tivhile he is pray- ing to him to think of other things as though of more importance than his speaking with God in order to implore his divine graces : Qucr segnitia est alienarif cum Domninum pretaris, quasi sit aliud quod debeas magis cogitare^ quam cum Deo loquaris? S, Cypr. de Orat, Dom. Hence St. Bernard says : Voluntas neglecta facit cogita- tiones indignas Deo; pia efficaces ad fructum spiritus. As our will renders our thoughts effi- cacious in obtaining the fruits of the spirit, so our will, if neglected, renders them unworthy of God, and thus deserving chastisements instead of favors. St. Bernard had a celebrated vision on this subject, which is related in the chronicles of the Cistercians. As he was one night chanting the Office in choir with his monks, he saw an angel writing at the side of each of them. Some of the angels were -writing with gold, others with silver, others with ink, others with water, and others stood with their pens in their hands with- out writing any thing. Our Lord made known to the saint that the gold signified the fervor of charity with which their prayers were recited ; the silver, devotion, but less fervor ; the ink, dili- gence in pronouncing all the words, but without 12* Pf Wf 1 r ! f, . 1 ■ ( M 142 ON THE DIVINE OFFICE. devotion; the water, negligence, and but little attention to what was said ; and that the angels who wrote nothing signified, that those who were voluntarily distracted were guilty of great irre- verence to God. On the contrary, St. Robert, Abbot, being also in choir, had a diiferent vision. He saw the devil going round, and finding one drowsy, laughed at him ; and another distracted, was greatly delighted, and showed that he was very much pleased with him. When then, Priest of God, you take in hand your Breviary, figure to yourself an angel on one side noting down your merits in the book of life, if you say the Ofiice with devotion ; and on the other side the devil writing down your faults in the book of death, if you say it with wilful distractions. By such thoughts endeavor to excite yourself to recite it with all the devo- tion in your power. For this end not only begin the Ofl&ce with attention, but renew your atten- tion at the commencement of every psalm, that you may be able to accompany in heart all the sentiments which you utter. Cum oratis Deunij writes Cassian, hoc versetur in corde, quod pro- fertur in ore. Collat. 25. cap. 7. Hence St. Au- gustin says : Si Psalmus orat, orate : si gemit, gemite : sisperat, sperate. in Ps. 80. St. Thomas observes, that words pronounced devoutly with ON THE DIVINE OFFICE. 143 the lips excite devotion in the mind : Verba sig' nificantia aliqiiid ad devotionem pertinensn exci- tant mentes, 2. 2. q, 83. art, 12. ad, 2. And on this account he says our Lord has taught us to pray with the voice, that thereby in reciting our prayers we may apply the mind to suing for what we ask. And this is what we read in the cele- brated Canon of the Fifth Council of Latcran, beginning with Dolentes, namely, that the Office be recited Studiose et devote, quantum Deus dederit : Studiote, by pronouncing all the words : Devote, by exercising the heart in the sentiments which are uttered. We should be thoroughly persuad(»d of what St. Augustine says, that the graces which we desire and beseech for ourselves and for others, are obtained more by the effu- sions of the heart than by the sounds of the voice. Hoc negotium plus gemitibus, quam sermonibus agitur, S, Aug, ad Probam, Ep, 122. c. 10. Cassian relates that the monks of Egypt held that it was better to sing ten verses deliberately and devoutly, than an entire psalm with dis- traction of mind : Utilius habent decern versus cum rationabili assignatione cantari, quam totum Psalmum cum confusione mentis effundi, Cass, Instit. lib, 2. cap, 11. Oh how many lights and graces are received through the psalms when re- cited with deliberation and reflection ! St. Epi- 144 ON THE DIVINE OFFICE. ' 1; ' '1 I' I pbanius says : Psalmus menies illuminate in ccelum reducit^ homines famiiiores Deo reddity animam latificat, S. Epiph. tom, 1. pag, 54. The Psalms enlighten the mind, rejoice the soul, direct it to heaven, and render it familiar with God. It is true that many pi^ssages of the psalms are obscure and difl&cult to be understood with- out explanation ; but there are many others easy and clear, which serve to reanimate our faith, our confidence in God, our love for him, and our good desires. They reanimate our faith, by placing before our eyes the eternal truths of the existence of God, of the creation of the world, of the last things, and of the immortality of the soul. How especially do they invigorate our faith by the many prophecies which they contain of the great work of our Redemption, delivered so many ages before the event took place I Holy David predicted in many places the coming of our Redeemer : Redemisti me, Domine Deus veri- talis, Ps. XXX. Redemptionem misit populo suo. Ps, ex. Copiosa apud eum redemptio. Ps. cxxix. He predicted in particular many things regard- ing the passion. He predicted the council of the chief Priests and elders, when they would assemble to bring about the death of Jesus Christ. Principes convenerunt in unum adversus Dominum et adversus Christum ejus. Ps. 11. He ON TEE DIVINE OFFICE. 145 ccelum nimam )t it to psalms 1 with- rs easy faith, iiy and ith, by of the world, of the te our contain livered Holy ling of IS veri- lo sua. cxxix. egard- icil of would Jesus t versus 1. He predicted the crucifixion : Foderunt munus mens et pedes meos : dinumernverunt omnia ossa men* Ps, xxi. He foretold how the executioners would divide his garments, and for his inner garment cast lots : Diviserunt sibi vestimenta mea, et super vestem menm naserunt sort*tm, Eod, Ps. xxi. He predicted the thirst of Jesus Christ, and the gall mixed with vinegar which they would give him to drink upon the cross. Et de- derunt in escam meam fel : et in siti mea potave- runt me aceto, Ps. Ixviii. He predicted also the conversion of the Gentiles : Convertentur ad Dominum universi fines terrce, et adorobu7it in compectu ejus universce famiiicB gentium. Ps, xxi. How many beautiful sentiments of confidence in God do the Psalms contain ! In te Domine^ speravif non confundar in ceternum. Ps. xxx. In manus tuas commendo spiritum meum. Ibid, Quoniam in me speravit, liber abo eum, Ps. xc. Laudans invocnbo Dominum, et ab inimicis meis salvus ero. Ps. xvii. Protector est omnium sperantium in se. lb, Dominus firmamentum meum et refugium meum et liberator meus. lb. Vivet anima mea et laudabit te. Ps. cxviii. Misericordias Domini in ceternum cant abo. Ps» Ixxxviii. Spiritus tuus bonus deducet me in ter^ ram rectam. Ps. cxlii. Dominus illuminatio 146 ON THE DIVINE OFFICE. mea et salun mea ; quein timebo ? Ps, xxvi. Sperantem autem in Domino misericordia cir- cumdabit, Ps, xxxi. Fiat misericordia tua, Do- mine, super nos quemadmodum speravimus in te. Ps. xxxii. How maDj acts of love ! Diligam te, Domine, fortituao mea, Ps, xvii. Quid mihi est in ccelo ? Et a te quid volui super teirram ? Deus cordis met et pars mea in ceternum, Ps, Ixxii. Sitivit in te anima mea, quam multipliciter tibi caro mea ? Ps. Ixii. Satiabor, cum apparuerit gloria tua, Ps, XV. Confiteantur tibi populi, Deus, confiteantur tibi populi omnes. Ps, Ixvi. Mag- nijicate Dominum mecum, et exaltemus nomen ejus in idipsum, Ps, xxxiii. Memorfui Dei, et delectatus sum. Ps, Ixxvi. Paratum cor meum, Deus, paratum cor meum, Ps, Ivi. Quemadmo- dum desiderat cervus ad fontes aquarum, ita de~ siderat anima mea ad te Deus, Ps. xli. Quando veniam, et apparebo ante faciem Dei ? Ibid, How many acts of thanksgiving! Quid re- tribuam Domino pro omnibus, qum retribuit mihi ? Ps, cxv. Venite, audite, et narrabo, omnes qui timetis Deum, quanta fecit anima me.:' tua, etc, we ask of him the gift of per- fect ouaformity ; so that we may do his will on earth as the blessed do in heaven. In repeating so frequently the Gloria Patri, how many devout acts of faith may we make, of praise, of thanks- giving, of delight in the happiness and perfec- tions of God ! St. Mary Magdalene of Pazzi, whenever she repeated the Gloria Patri, bow- ing her head imagined to herself that she was offering it to the executioner in honor of the Faith. Moreover, the Church requires us at the beginning of all the Hours of the Office to salute and have recourse to Mary the Mother of God ; by means of whom we may obtain so many graces, she being the treasurer and dispenser of all the divine graces. 13 %!: ♦ I:.''!-' 150 ON THE DIVINE OFFICE. Let US conclude. Many Priests think and speak of the obligation of saying Office as of a great burden ; and I say, that those who say it negligently without devotion, and endeavor to get through it as quickly as possible, have great reason so to speak of it j because they have to labor, for at least an hour, to recite it, and that without any relish, but with much irksomeness. But to those who say it with devotion, entering with their minds into the many devout seiitiments which are expressed in it, and accompanying with their hearts the holy affections which it pours forth to God, the Office is not a load, but a relief and delight to the soul, as all good Priests find it : and if it must ever be called a load, it is a winged load, which elevates us and unites us with God. ' I'': \f' I if¥ ON THE DIVINE OFFICE. 151 Directio ilntentioms ante lllissam. Gregorius XIII. Pontifex Maximns concessit cuilibet sacerdoti dicenti seqventem Oratio- nem 50 annorum Indulgentiam, Ego volo Missam celebrare, et conficcre Cor- pus et Sanguinem Domini nostri Jesu Cliristi, juxta ritum Sanctae Romanae Ecclesiae, ad laudem omnipotentis Dei, totiusque CurisE) triumphantis, ad utilitatem meam, totiusque Curiae militantis, pro omnibus qui se commendaverunt orationibus meis in genere et in specie et pro felici statu Sanctce Romance Ecclesiae. Amen. Graudium cum pace, emendationem vitae, spa- tium verse poenitentiae, gratiam et consolationem Sancti Spiritus, perseverantiam in bonis operibus, cor contritum et humiliatum, atque felicem vitae meae consummationem, tribuat mihi omnipotens et misericors Dominus. Amen. Jestt0, iWaria, loscpl). , Forma intentionis ad Missam celehrandam. Ad laudem et gloriam Sanctissiraae Trinitatis, in memoriara benedicti Salvatoris nostri Jesu Christi, Vitae, Passionis, Mortis et Resurrectionis ;. i K ji I I [^ 152 ON THE DIVINE OFFICE. ac in operuui, et meritorum suorum, onmi- umque Sanctorum unionem ; ad laudem quoque et exultationem Beatissimap semper Virginis ejus Matris Marise, Coelestium Angelorum, Sancto- rum, atque Sanctarum et signanter N. N. et aliorum Devotorum meorum, offero etiam cum ipsorum Beatorum Spirituum laudibus, Sancto- rum omnium precibua et meritis nunc et semper hoc et alia Sacrif^.cia, Officia, Orationes et bona opera totius mundi, pro meis praesentibus, et fu- turis animge et corporis necessitatibus ; in auxili- um et consolationem meam et in remissionem omnium peccatorum meorum, quorum verum con- tritionem semper habeo et habere intendo, conor et cupio, omniumque vivorum et defunctorum meorum, parentum, fratrum, sororum,* consan- guineorum, amicorum, inimicorum, benefactorum, in spiritualibus et temporalibus, superiorum, subditorum, ac illorum, quibus fui gravamen, scandalum et occasio peccandi ; pro omni gradu Sanctae Catholicae Ecclesiae, ac illius conserva- tione, augmento, et exaltatione : Christianorum Principum unione et concordia, haeresum extir- patione, Summi Pontificis salute et animarum in purgatorio existentium liberatione ; pro con- servatione et augmento omnium observantium Religionum, pro conversione omnium Infidelium natioimm, pro mihi commissis et commendatis. ON THE DIVINE OFFICE. . 153 Denique pro illis omnibus vivis atque defunctis, pro quibus Dominus noster Jesus Christus et ejus Beatissima Mater et Virgo Maria sciunt et volunt me debere orare, obsecrare, consecrare et sacrificare intendo et propono, ac juxta inten- tionem Sanctse Catholicje Ecclesiae et meorum superiorum pro debito voluntatem. Ego N. Minister, licet indignus ; In nomine Patris et Filii et Spiritus Sancti, Amen ; cum intentione lucrandi, et acquirendi omnes quas- cumque possum Indulgentias. PRETIUNCULA Sacerdotibus quotidie legendc * in dies Deo ferveniius deserviuiu. Ex Thom. a Kempis, De Imitatione Christi. Adjuva nos gratia tua, omnipotens Deus, ut qui officium Sacerdotale suscepimus, digne ac devote tibi omni puritate et in conscientia bona famulari valeamus. Et si non possumus in tanta innocentia vita3 conversari ut debemus, concede nobis tamen, digne flere mala, quae gessimus, ut in spiritu humilitatis ac bonae voluntatis proposito tibi fer- veutius deservire valeaAus. - r 13* >i w. 'I ' " .r> I I'h*' ' ;; i 5- ■ , ' 154 ON THE DIVINE OFFICE. •^lia post Missam ad Bentissimam Virginem Mariam precatio, Serenissima et inclyta Virgo Maria, Mater Domini nostri Jesu Christi, Regina coeli et terraD, quae eundem Creatorem omDium creaturarum in tuo sancto utero digna fuisti portare ; cujus idem veracissimum Corpus et Sanguinem ego indignus sumere praesumpsi : rogo te per virginalem humi- litatem tuara et per passionera et mortem ejus- dem Filii tui, ut apud ipsum pro me misero pec- catore intercedere digneris : ut quidquid in hoc sacrosancto Sacrificio irreverenter, ignoranter, negligenter,'vel incaute commisi, aut etiam omisi, tuis sanctissimis precibus mihi dignetur indul- gere. Amen. M vulnera Christi oratio, Rogo te, Domine Jesu, per ilia salutifera vulnera tua, quae passus es in cruce pro salute nostra, ex quibus emanavit ille pretiosus Sanguis, quo sumus redempti, vulnera banc animam meam peccatricem, pro qua etiam mori dignatus es 5 vulnera eam igneo et potentissimo telo tuae nimias cbaritatis. Confige cor meum jaculo tui amoris, ut dicat tibi anima mea : Charitate tua vulnerata sum : ita ut ex ipso vulnere amoris tui uberrimae fluant lacrymse die ac nocte. Per- ON THE DIVINE OFFICE. 155 cute, Domine, percute, obsecro, banc durissimam mentem meam pia et valida cuspide dilectionis tuas, et altius ad intima penetra potent! virtute. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula sseculo- rum. Amen. Salutationes ad omnia membra Christi et sui ipsius ad eum commendatio. Salve tremendum cunctis potestatibus caput Domini nostri Jesu Christi Salvatoris nostri, pro nobis coronatum et arundine percussum. Salve, pretioricsoima Salvatoris nostri Jesu Christi facies, pro nobis sputis et alapis caesa. Sal- vete benignissimi Domini Jesu Christi Salvatoris nostri oculi, pro nobis lacrymis perfusi. Salve, mellifluum os, gutterque suavissimum Domini nostri Jesu Christi, pro nobis felle et aceto potatum. Salvete, aures nobilissimae Domini Jesu Christi Salvatoris nostri, pro nobis con- tumeliis et opprobriis aflfectae. Salve, collum humile Jesu Christi, pro nobis colaphizatum, dorsumque sanctissimum pro nobis flagellatum. Salvete, venerabiles Domini nostri Jesu Christi manus et brachia, pro nobis in cruce extensa. Salve, pectus mitissimum Domini nostri Jesu Christi Salvatoris nostri, pro nobis in passione conturbatum. Salve, latus gloriosum Domini f'l^, 'lv-:i ii 1 , 156 ON THE DIVINE OFFICE. nostri Jesu Christi, pro nobis lancea militis per- foratum. Salvete, Domini Jesu Christi Salvatoris nostri sacra misericordiae genua, pro nobis in orationibus flexa. Salvete, Domini Jesu Christi Salvatoris nostri pedes adorandi, pro nobis clavis affixi. Salve, totum corpus, Jesu Christi, pro nobis in cruce suspensum, vulneratum, mortuum ot sepultum. Salve, Sanguis pretiosissime, de corpore Jesu Christi Salvatoris nostri pro nobis effusus. Salve, sanctissima Domini nostri Jesu Christi anima, in cruce pro nobis in manus Patris commendata. In eadem commendatione tibi commendo hodie et quotidie animam meam, vitam meam, cor et corpus meum, omnes sensus et actus meos, omnes amicos, benefactores et consanguineos meos, animas parentum, fratrum, sororum, et omnium amicorum, ac inimicorum meorum : ut nos protegere, liberare et defenders digneris ab omnibus insidiis inimicorum nostro- rum visibilium et invisibilium, nunc et in per- petuum. Amen. \.% f M ■v./ ,' ■1^ '"■;.•: f-li? I I MEDITATIONS. 157 fllebitationa ON THE PASSION OF OUR LORD JESUS CHRIST, BY WAY OF PREPARATION FOR MASS, FOR EVERY DAY IN THE WEEK. MEDITATION I. SUNDAY. Jesus goes to meet his Enemies, is bound and apprehended, Jesus rising from the ground in the garden of Gethsemani, knowing that Judas and the soldiers were already at hand, to apprehend him and put him to death, waited not till they arrived, but went of himself to meet them, and to deliver himself into their hands. Although our loving Redeemer was still be- dewed with the bloody sweat of the agony which he had suffered in the garden, yet did his heart glow with love and desire to suffer for us ; and hence, awaking his sleeping dis- ciples, he said: Surgite, eamus; ecce qui me tr&det prope est. Marc, xiv. 32. Was then, my Saviour, thy desire to suffer for us so vehement, that thou must of thyself go to meet death ? Ah, my Jesus I behold I am 158 MEDITATIONS. :.), . . :;- r V J ■ now about to approach the altar to renew tho same sacrifice of the cross which thou didst consummate upon Mount Calvary. IIow do I lament that I should ever have displeased thee, who hast so loved me as to appoint me to be one of thy Priests! Hitherto I have forsaken thee, but now I desire only to be united with thee. Pardon me, I beseech thee, before thou enterest, this morning, into my breast ; forgive me all tho anguish which I have ever occasioned thee, for I detest all sin above every other evil. Never permit me, my beloved Redeemer, ygain to dis- please thee. I love thee, Jesus, dead upon the cross for my sake; I love thee, my God, infinitely worthy of love ; 1 love thee, my only good, and renounce every thing for thy love. Deus mens et omnia. Thou alone art sufficient for me. I offer thee, Eternal Father, this sacrifice, in thanksgiving for all thy gifts bestowed on Jesus as man, on the Blessed Virgin, and on all thy saints my advocates. I recommend to thee the Sovereign Pontiff, my relations, benefactors, friends, and enemies. I likewise recommend to thee all infidels, heretics, and all sinners who are living in thy displeasure ; give them light and strength to arise from their miserable state ; and since, as I hope, thou hast restor.ed me to Is- V MEDITATIONS. 169 thy grace, grant mo perseveraw^w And do thou, Mary, mother of holy persev ^ance, never ccaac to intercede with Jesus for me. ;| MEDITATION II. MONDAY. Jesns is brought before Caiphas and condemned to Death. The iniquitous High Priest, finding that there was no evidence against the innocent Jesus upon which to condemn him, sought to ensnare him i;i his speech, so that he might be able from his own testimony to pronounce him guilty ^f death. Accordingly, he insidiously demanded of him in the name of God, Adjuro te per Deum vivum, ut dicas nobis si tu es Christus filins Dei, Matt. xxvi. 63. And Jesus hearing himself thus solemnly called upon in the name of God, immediately declared the truth: £(;'.' mm; et videbitis Filium hominis sedentem a dextris vir- tutis Dei et venientem cum nubibus cceli. Marc. xiv. 62. Caiphas hearing this, rent his gar- ments, and cried out : What need have we of further evidence? You have yourselves heard him blaspheme : Tunc princeps sacerdotum scidit vestimenta sua dicens: Blasphemavit ; quid adhuc m 'I . K ll \C I V 160 MEDITATIONS. egemus testibus? Matt, xxvi. 65. Then said he to the other priests : Quid vobis videtur ? And they answered : Reus est mortis. But this same sentence had already been decreed by his Eter- nal Father, when Jesus offered himself to suffer the punishment due to our sins. my Jesus, I give thee thanks, I love thee. No sooner was this unjust sentence pro- nounced, than they began and continued to torment him throughout the night, until they were wearied ; some casting their filthy spittle in his face, others striking him, and others buffeting him and deriding him as a false prophet : Tunc expuerunt in faciem ejus, et colaphis eum ceciderunt ; alii autem palmas in faciem ejus dederunt dicentes : Prophetiza nobis, Christ e, quis est qui te percussit. Matt, xxvi. 67, 68. And, as St. Mark adds, they blind- folded him with a scailet rag, and then by turns struck him. Ah ! my Jesus, how many injuries hast thou endured for me, to ^satisfy for the inju- ries which I have offered thee! I love thee, infinite goodness ; I am exceedingly sorry for having offended thee. Pardon me, and give me the grace of becoming wholly thine. 1 desire to be wholly thine, vouchsafe to make me such. Mary, my advocate and my MEDITATIONS. 161 et hope, obtain this for me by thy holy inter- cession. MEDITATION III. TUESDAY. Jesus is derided by Herod, As soon as morning came, the Jews con- ducted Jesus before the tribunal of Pilate, in order to be again condemned by the governor, and then put to death. Pilate having weighed all the accusations which they brought against our innocent Lord, declared that he could dis- cover no reason for condemning him : Ego nul* lam invenio in eo causam, Jo, xviii. 38. And to free himself from the insults of the Priests, who persisted in requiring him to put Jesus to death, knowing that he came from Galilee, and was a subject of Herod's, Pilate sent him to Herod. Herod had long desired to see Jesus, in the hope of witnessing one of the many miracles which he had heard were frequently wrought by our Blessed Saviour. Accordingly, when Jesus was brought before him, he put many questions to him, but received no reply : Jesus was silent. Herod and his court being incensed at this, treated him as a fool, clothed him with a white garment, and sent him back to Pilate: 14 .'i' '1:3 162 MEDITATIONS. ^^: Sprevit autem ilium Herodes cum exercitu suo, et illusit indutum veste alba et remisit ad Pi- latum. Luc, xxiii. 11. my Jesus, truly indeed had the prophet Isaias foretold of thee, that thou wouldst be treated as the last and vilest of men upon earth : novissimum virorum. But since thou, my Redeemer and my God, hast been pleased to be despised for my sake, I will accept and embrace all the contempt that may be cast upon me by men, and will not resent it, as I hitherto have done, to thy great dis- pleasure. Unhappy Herod ! By his iniquity he had ren- dered himself unworthy to be spoken to by Jesus. my Saviour, how often have I rendered myself unworthy that thou shouldst speak to me, and deserve to be abandoned by thee! but for thy mercy's sake, speak unto me. Loquere, Domine, quia audit serms tuus. Hitherto I have not listened to thee ; but now, as I love thee, I will obey thee in all things : say what thou wiliest of me, for I desire to please thee in all things. Ah, Lord, when shall I become wholly thine, and no longer devoted to myself? No, I will no longer resist thy loving calls. O Mary, thy prayers are all-powerful ; beseech thy Son to make me such as he would have me to be. MEDITATIONS. 163 MEDITATION IV. WEDNESDAY. Jesus is Scourged at a Pillar^ and Crowned " ' with Thorns, Pilate knowing that Jesus was innocent, but wishing to satisfy the Jews, condemned him to be scourged, hoping thus to deliver him at least from death. Our Blessed Redeemer sub- mitted to this most grievous torment, in order to make satisfaction for all sins committed by our senses ; according to the prediction of the pro- phet : Ipse autem vulneratus est propter iniqui- tates nostras, attritus est propter scelera nostra, Isa, liii. 5. It was then, my Saviour, my sins, and not the scourges which rent and tore thy sacred flesh ; had I committed fewer sins, thou wouldst have been less cruelly tortured. I love thee, my sovereign good, and I am sorry with my whole heart for having so often offended thee. The Jews, still not satisfied, instigated the soldiers to crown him with thorns, and to treat him as a mock king. They stript him, there- fore, again of his garments, clothed him in a purple robe, placed a reed in his hand, and pressed a crown of thorns upon his head. My beloved Redeemer, my consent to many sins and i 1 164 MEDITATIONS. - 3 my wicked desires were the cruel thorns which pierced thee with so much torture. I now hate and detest them above every evil. Then did they mock him, salut'^g him as king of the Jews, and buffeted hiia, Uludebant e?', dicentes: are, rex JudiBorum, ^fatt, xxvii. 29. St. John adds : Et dabant ei alapas, Jo. xix. 3. Ah ! my Jesus, thou art now the king*of scorn and suf- fering: but I recognize thee as my true king and I^rd, and I thank thee and love thee above all things. I love thee, Jesus, scourged and crowned with thorns for my sake. grant me to renounce all things else, that I may love nothing but thee. Mary, Mother of God, pray to Jesus for me. MEDITATION V. THURSDAY. Pilate presents Jesus to the People, exclaiming, Ecce Homo, Jesus having been again brought before Pilate, and Pilate seeing him so dreadfully torn and mangled, persuaded himself that, if he pre- sented him in such a state before the Jews, they would relent and be appeased. Accordingly he went forth upon an open gallery, leading our afflicted ^Saviour, and said to the people, Ecce MEDITATIONS. 165 homo. There was Jesus, with a crown of thorns upon his head, and clothed in a purple gar- ment : Exivit ergo Jesus portans coronam spineam et purpureum vestimentum, Jo. xix. 5. Behold thou also, my soul, thy Redeemer, and reflect to what thy loving shepherd has heen reduced to save thee, his lost sheep. my Jesus, I thank thee. Misericordias tuus, Domine^ in (Bternum cantabo. But the Jews, when they saw him, instead of relenting, cried out, Crucifige, crucijige eum, Pilate nevertheless sought to set him at liberty, knowing that he was innocent j but they con- tinued to cry out, Tolle, tolle^ crucijige eum. Ah my Jesus, and I also, in some measure, have cried out thus for thy death, by expelling thee from my soul : and thou hast nevertheless sacri- ficed thy life upon the cross in order to save me. My dear Redeemer, I am conscious of the wrong which I have done thee, and would willingly die of sorrow for it. I am sorry with my whole soul, infinite goodness, for having hitherto thus contemned thee ; but now I love thee above all things, and value thy grace above all the goods of earth and of heaven : for without thy grace, what would the whole world avail me? Thou hast loved me even unto death, and I desire to love thee in like manner. Do thou 14* Si; 166 MEDITATIONS. !f' W' u li m grant me perseverance, give me thy holy love, grant that for the time to come I may never more displease thee, and think of nothing but how to love thee. blood of Jesus, inebriate me with thy holy love : death of Jesus, induce me to die to aii earthly afifections. My beloved Saviour, deliver me from hell which I have so often deserved ; in hell I could BO longer love thee, but mvst curse thy sacred blood, thy death, and ail thy other graces. No, my Jesus, I desire to love thee, and to love only tLee. Grant me the grace to love thee, and dispose of me as thou pleasest. Mary, refuge of sinners, help me, a sinner, who desires to love God and has recourse to thee. Thou listenest to all who pray to thee: hear me then for the love of Jesus Christ whom thou lovest so tenderly. ^ , * MEDITATION VL FRIDAY. Jesus is condemned by Pilate, and carries his Cross to Calvary. Behold Pilate ascends the tribunal and con- demns Jesus to die upon the cross. The unjust sentence is read aloud as passed by Pilate ; but had been first decreed by the Eternal Father, \._- MEDITATIONS. 167 when he willed that his Son should die for our salvation. Jesus receives it with perfect resigna- tion to the divine will, and humbly submits to it in order by his death to free us from the eternal death which we had deserved. Humiliavit seme- iipsum f actus obediens usque ad mortem, mortem autem cruets. Philip, ii. 8. My beloved Re- deemer, thou acceptest of death in order to give me eternal life ; if thou hadst not died for me, I should have been lost for ever. I give thee thanks, love of my soul, thy death is my hope. And since thou, my God, didst accept of death for the love of me, I accept of death for the love of thee, both as to the time and the place which ihou shalt appoint, with all the pains that will accompany it. I beseech thee to give me the grace to die with the desire of pleasing thee, and of doing thy will. Behold, Jesus goes forth from Pilate's hall, Ibearing the cross on his shoulders, on his way to Calvary, the place of execution. Behold the grand spectacle now exhibited to the world — God, the Creator of all things, going to die for his creatures ! Ah ! my Saviour, Jesus, love of my soul, thou art about to die for me, I desire not to leave thee, but to go and to die with thee. How miserable have I hitherto been, in disregard- ing thee, and turning my back upon thee; but 'i 1 I '■'■: I -' 168 MEDITATIONS. now I love thee above every good, and am sorry with my whole heart for having offended thee, and will never more forsake thee even until death. I embrace thee with all the affection of my soul, and desire to live and die in thy embraces. O do not abandon ae, withdraw not thy grace from me. Nor do thou, my advocate and protectress, Mary, abandon me, cease not to intercede for me. MEDITATION VII. SATURDAY. Jesus dies upon the Cross in the presence of his afflicted Mother. As soon as Jesus arrived on Mount Calvary, the appointed executioners strip him again of his garments and throw him down upon the cross. Jesus stretcheth forth his hands and offers to his Eternal Father the great sacrifice of himself for the salvation of men. Behold, they seize their hammers, and driving large nails through his sacred hands and feet, fasten hun to the cross, aad leave him there to die. man, man ! how canst thou behold thy God upon such an infamous gibbet, dying for the love of thee, and yet not love him ? Jesus hanging on the cross! See the last appearance of the Lord of the universe on the MEDITATIONS. 169 N last the earth! Behold the proof of God's love for us I St. Francis of Paula, contemplating Jesus on the cross, was accustomed to exclaim ; " O God of love ! God of love ! God of love !" Never will any one be able to explain or under- stand the greatness of the love shown to us by God in being pleased to die for us his miserable and ungrateful creatures. And. yet, knowing this, I have disregarded thy love and have renounced thy grace. But thy blood is my hope. I am sorry above every evil, my beloved Jesus, for having turned my back upon thee ; I love thee with my whole soul, I love thee above all things ; and I promise thee that from this day forward I will love no other but thee. Approach, my soul, humbled and softened, approach the cross, on which thy dying Lord is hanging. Kiss that altar on which he is pleased to die in sacrifice for thee, spent with torture, thy very Creator himself. Bathe thyself in the blood which flows from his sacred feet ; wash out with it all thy sins, and hope from it all good. My dear Jesus, I desire to be no longer my own, but thine, and wholly thine. Say to me what thou desirest of me, and I will indeed accomplish it. I hope all from thy bounty. And from thy protection also, O Mary, my mother, do I hope for all good things. m :« 'si i 170 THANKSGIVING AFTER MASS. > . I r. 11 it'' '& 2ll)ank0giDing0 after iHass, FOR EVERY DAY IN THE WEEK. THANKSGIVING I. SUNDAY. My beloved Jesus, I adore thee now present within my breast under the humble appearances of bread and wine, and I cast myself at thy sacred feet, to pour forth to thee my thanks for thy great bounty in having been pleased to come to visit me, a wretched sinner, who have so often expelled thee from my soul. When, my Eedeemer, I reflect on the sins of my past life, I would willingly die of sorrow for them. I give thee thanks for having aiforded me the opportunity of making amends for the evil which I have done. Hitherto I have disregarded thy love ; but now I love none but thee, nor seek to please any other but thee. Deus mens et omnia. Henceforth thou alone shalt be my only good, the only object of my love. love of my soul, I desire to give myself entirely to thee ; and if I am not able to do this as I ought, do thou draw me to thyself. Trahe me post te in odorem ungentorum tuorum. Word incar- nate, God of love for man, by thy sweet and THANKSGIVING AFTER MASS. 171 powerful attractions detach me from all wordly aifecticms, and draw me wholly to thy holy love I Grant that I may be able truly to say ; Quid mihi est in ccbIo ? et a te quid volui super ter- ram? Deus cordis mei et pars mea Deus in (sternum, my Jesus, be thou the sole master of my whole heart, of my whole will ; o that I may will nothing but what thou wiliest, seek no- thing but what is agreeable to thee, and be pleased with nothing but what is well pleasing to thee. Deus cordis mei et pars mea Deus in (sternum. Let others choose what they will in this world, thou alone shalt be for ever my only portion. Of myself I can do nothing, but by thy grace I shall be able to do all tilings : Omnia possum in eo qui me confortat. Thou hast promised to listen to those who pray to thee : Petite et acci- pietis. Behold the graces which I now ask of thee: grant me holy perseverance, give me thy love, and I ask for nothing more. O my Jesus, through the merits of thy bitter passion, I be- seech thee to hear me. Mary, thy prayers can effect every thing, pray to Jesus for me. my Mother, for the love of thy Son hear me. THANKSGIVING II. ' ' ' MONDAY. " my divine Shepherd, thou hast descended '■ - m 172 THANKSaiVINQ AFTER MASS. .'!» F »' I: K i from heaven to save me, the lost sheep, and i have again turned away from thee to my own perdition. Erravi sicut ovis quce periit ; qucBre servum tuum, Ps, cxviii. 176. I hope, my Jesus, that thou hast pardoned me my many offences against thee ; but if as yet thou hast not forgiven me, forgive me now that thou art come into my soul. I am sorry with my whole hca^^t for having hitherto so often disregarded thy grace j I now esteem it above every good, and rather than lose it, I would sacrifice my life a thousand times. What can it avail me to live in this world devoid of thy grace. My beloved Redeemer, thou hast died for all in order that none shall live for themselves, but only for thee who hast given thy life for them : Pro omnibus mortuus est Christ us ^ ut et qui vivunt jam non sibi vivant, sed ei qui pro ipsis mortuus est, 2 Cor, v. 15. I have hitherto lived for myself, forgetful of thee ; henceforth I will live only for thee, who hast died for me : I will forget all things else that I may think only of thee, and love only thee who hast so loved me. That I may do this, help me by thy grace, which I confi- dently hope to obtain according to thy promise : Si quid petieritis in nomine meo, dabo vobis, Jo, xiv. 14. Through the merits therefore of thy bitter passion, I ask for it and hope to obtain it. ir THANKSGIVING AFTER MASS. 173 Adveniat regnum tuum, Bcign, reign, my Jesus, over my whole soul, and never suffer it again to rebel against thee. I love thee, in- finite goodness, and I beseech thee : JVe permit- tns me separari a te. Grant that I may rather die than be ever again deprived of thy friendship. In te Domine, speravi, non confundar in (Bter^ num, Mary, powerful advocate of those who confide in thy intercession, in thee do I hope for eternal life. I say to thee, with St. Bona- venture, full of joy, In te Domine^ speravi^ non confundar in ceternum. THANKSGIVING III. TUESDAY. My Jesus, and my God, grant me ever to know the infinite good which thou art in thyself, and the immense love which thou hast shown me, in having been pleased to suffer through the whole course of thy life, and to die for the love of me, and moreover to give thyself so frequent- ly to me in the holy communion. St. John Chrysostom writes, homil, 51 : Semetipsum nobis immiscuity ut unum quid simus ; ardenter enim amantium hoc est. In a word, my Saviour, thou hast debased thyself, through the ardor of thy love for me, so far as to become my food, that I may become one with thee. 15 174 THANKSGIVING AFTER MASS. I Hi, -I I ,8 i. U V Come, then, come, God of my soul, and make me entirely thine. Come and expel from within me all earthly aflfeetions, that I may love thee alone, think only of thee, speak only of thee, seek and desire only thee. And what shall I love, if I love not thee, who art infinite good- ness, and who hast so loved me as to die for me ? Ah, my Jesus, how couldst thou, from amongst so many of thy faithful servants, have chosen me to be one of thy Priests ? I have so often turned my back upon thee, and dost thou deign every morning to come into my hands and descend into my breast ? Woe to me, if, after so many favors bestowed upon me, I should forfeit thy grace. Lord, I now love thee with my whole soul, and I am grieved from, the bottom of my heart for hav- ing ever disregarded thee : I will never more offend thee, but love thee with all my powers. Assist me, and do not forsake me. Vulnera tua, meri- ta mea. S, Bern. Thy wounds, thy blood, thy death, and my hope. Grant me holy persever- ance ; grant that in all temptations I may have recourse to thee ; increase thy sacred love within me, and do with me what thou pleasest. Mary, my Queen, obtain for me grace to recommend myself always to thee : he who ever flies to thee is never overcome by the enemy. THANKSGIVING AFTER MASS. 175 THANKSGIVING IV. WEDNESDAY. What greater proofs, Word incarnate, couldst thou give of thy immense love for us miserable and guilty worms ! What more re- mains for thee to devise in order to oblige us to love thee ! Woe to him who is devoid of thy love ! and woe to me, who hitherto have not only not loved thee, but abused thy patience by the many offences which I have committed against thee ! How many times, God of my soul, have I forfeited thy grace for a wretched gratifi- cation, and thus declared that I would not serve thee ! God of my soul, I am sorry for it with my whole heart. I hope for pardon from thee through the merits of thy death, and I hope to persevere in loving thee. For this end, during how many years hast thou given thyself to me ! I will no longer resist ; and what ? shall I wait until thou in justice consignest me to hell ? I love thee, infinite goodness ; I love thee, my God, worthy of infinite love ; I love thee, and desire ever to repeat in this world and in the next : I love thee, I love thee, I love thee. In mantis tuas commendo spiritum meum; re- demisti me, Domine, Deus veritatis. My Jesus, do not forsake me. Thou descendest from heaven 176 THANKSGIVING AFTER MASS. t ■A - V every day to unite me with thyself, and feed me with thine own body. grant that I may never once again be separated from thee. Jesus, my love and my hope, I now desire nothing but to be thine, and wholly thine, without the least re- serve. My Redeemer, enable me to become so. O bone Jem exaudi me, Mary, my mother, if thou prayest for me, I shall assuredly obtain grace. Maria, exaudi me. THANKSGIVma V. , THURSDAY. ^n nescitis quoniam non estis vestri ? Empti enim estis pretio magno. Thus does the apostle admonish us. And so it is, my Jesus ; yet, often forgetful of thee, have I for something worse than nothing, exchanged thy friendship and thy love. All this is true ; but it is also true that I am one of those sinners who have been purchased with thy blood. Te ergo qucBsumus, tuis famu- lis subveni, quos pretioso sanguine redemisti. I love thee, my Jesus, above every good, and because I love thee, 1 am sorry with my whole heart for having offended thee. Alas ! how many years have I lost, during which I might have served thee and become a saint I Instead of which, I have spent them in THANKSQIVINO AFTER MASS. 177 displeasing thee, and in ruining my soul. But thy goodness affords me hopes that for the future I shall recompense for the years past, by redoub- ling the love which I owe thee. My Jesus, thou hast given thyself to me upon the cross and in the most Holy Sacrament. Miserable creature as I am, what shall I give thee ? I give thee all my earthly gratifications ; I give thee my body, my soul, my liberty, my will. If thou seest that I shall ever again withdraw my will to offend thee, I beseech thee, let me now die, while I am, as I hope, in thy grace. Eternal Father, thou grandest all graces which are asked for in the name of Jesus Christ. In the name, then, of Jesus Christ, I beseech thee, grant me holy per- severance, grant me thy holy love. Mary, thou art the mother of perseverance : thou hear-^ est those who pray to thee ; to thee d^ I fly, and from thee do I hope for this holy perseverance. THANKSGIVma VI. FRIDAY. Christus dihscit nos et tradidit semefipsum pro nobis. Ephes. v. 2. Has then Jesus Christ, tiie Son of G-od, so loved us as to die in toriiients upon a cross for us ? Who could ever have 178 THANKSGIVING AFTER MASS. imagined tliis, had not our Blessed Redeemer chosen really to die thus for us ? Ego pono ani^ mam meam (are his own words,) nemo tollit earn a me, sed ego ponam earn, Jo. x. 17, 18. O my soul, were it possible to doubt of thy Sa- viour's love for thee, look on him dead upon the cross for thy sake. What greater proof of his love could he afford thee, than to have given his life to save thee? In hoc cognovimit^ charita- tern Dei, quoniam ille animam suam pro nobis posuit. 1 Jo, iii. 16. my Jesus, thou hast laid down thy life to save me, and have I forfeited thy friendship for a mere nothing, a fume, a wretched gratification? I am sorry for it above every evil, and would willingly die of grief for having done so. Through the merits of thy death forgive me, and as a pledge of thy forgiveness, grant me a true sorrow for my sins, and a true love for thee. I perceive within me, through thy grace, an ardent desire to love thee, and I am resolved to be wholly thine. But I know my weakness, and I know the treasons which I have committed against thee ; thou alone canst make me strong and faithful. Assist me, therefore, and grant that I may love thee. I ask for nothing more. In hoc,...,.Christus mortvvs est et resurrexit ut mortuorum et vivorum domineiur. Ro?n. xiv. 9. THANKSGIVING AFTER MASS. 179 Thus, Lord, thou didst die in order to become master of our hearts. Yes, my Jesus, I desire that this heart of mine which has so often re- belled against thee, should now become entirely thine : do thou henceforward reign over it, and it shell be obedient to all thy wishes. Make known to me what thou requirest of me, for by thy grace I will accomplish it. Mary, pray to Jesus for me : thou canst make me faithful to my God, ^ THANKSaiVINa VII. SATURDAY, ; Jlnimam meam pono pro ovibus meis, Jo. x. 15. divine Shepherd, who for the love of thy sheep wast pleased to die in torments upon a disgraceful gibbet, do not abandon me, as I have deserved by my many offences against thee. I have sinned against thee, but I .will sin now no more ; ray dear eTesus, I love thee above all things, and I have no greater affliction than the remembrance of having for so many years disre- garded thee. I givQ thee thanks for not having plunged me into hell, and for having waited for me with so much patience. Ah ! my true lover, instead of abandoning me, thou hast approached me, and hast so knocked at tha door of my heart, i 180 THANKSGIVING AFTER MASS. i and solicited me by thy sweet and loving calls, as at length to induce me to love thee. I give thee thanks, my Jesus, but beseech thee to com- plete the work which thou hast begun in me. Grant me light and strength to detach myself from every thing which conduces not to thy love. Thou hast said that thou lovest those who love thee : Ego diligentes me diligo. Hitherto I have turned my back upon thee, and thus justly merited thy'hatred ; but now that I love thee, O God, hate me no longer, but love me. I esteem it mere to 'be loved by thee than to be loved by th«^' wj ole world : let all others abhor me, pro- vided only that thou regardest me with love : so long as I lose not thy love I am content to suffer the loss of all other things. Bind and unite me so closely with thyself, that I may never again be separated from thee. Jesu dulcissime, ne p ermittas me separari a te. Mary, most holy Vir- gin, thou canst obtain this grace for me, never to be separated from the love of my God. Cans T3co,