own sins: let us weep over the sufferings of our Victim, for our sins caused him to suffer and die.

Everything around us urges us to mourn. The images of the Saints, the very crucifix on our Altar, are veiled from our sight. The Church is oppressed with grief. During the first four weeks of Lent, she compassionated her Jesus fasting in the desert; his coming Sufferings and Crucifixion and Death are what now fill her with anguish. We read in to-day's Gospel, that the Jews threaten to stone the Son of God as a blasphemer : but his hour is not yet come. He is obliged to flee and hide himself.

It is to express this deep humiliation, that the Church veils the Cross. A God hiding himself, that he may evade the anger of men,—what a mystery! Is it weakness ? Is it, that he fears death ? No,—we shall soon see him going out to meet his enemies : but, at present, he hides himself from them, because all that had been prophesied regarding him has not been fulfilled. Besides, his death is not to be by stoning ; he is to die upon a Cross, the tree of malediction,which, from that time forward, is to be the Tree of Life. Let us humble ourselves, as we see the Creator of heaven and earth thus obliged to hide himself from men, who are bent on his destruction ! back, in thought, to the sad day of the first sin, when Adam and Eve hid themselves because a guilty conscience told them they were naked. Jesus is come to assure us of our being pardoned ! and lo! he hides himself, not because he is naked,—He that is to the Saints the garb of holiness and immortality, --but because he made himself weak, that he might make us strong. Our First Parents sought to hide themselves from the sight of God; Jesus hides himself from the eye of men; but it will not be thus for ever. The day will come, when sinners, from whose anger he now flees, will pray to the mountains that they fall on them to shield them from his gaze; but their

Let us go

prayer will not be granted, and they shall see the Son of man coming in the clouds of heaven, with much power and majesty.1

This Sunday is called Passion Sunday, because the Church begins, on this day, to make the Sufferings of our Redeemer her chief thought. It is called also, Judica, from the first word of the Introit of the Mass; and again, Neomania, that is, the Sunday of the new (or, the Easter) moon, because it always falls after the new moon which regulates the Feast of Easter Day.

In the Greek Church, this Sunday goes under the simple name of the Fifth Sunday of the Holy Fests.


At Rome, the Station is in the Basilica of St. Peter. The importance of this Sunday, which never gives way to any Feast, no matter what its solemnity may be, required that the place for the assembly of the Faithful should be in one of the chief Sanctuaries of the Holy City.

The Introit is taken from the first verses of the 42nd Psalm. The Messias appeals to God's tribunal, and protests against the sentence about to be pronounced against him by men. He likewise expresses his confidence in his Father's help, who, after his Sufferings and Death, will lead him in triumph into the Holy Mount.


Judge me, O God, and dis- Judica me, Deus, et distinguish my cause from the

de nation that is not holy; de- gente non sancta : ab ho




1 St. Matth. xxiv. 30.

me, &c.

mine iniquo et doloso eripe liver me from the unjust and me : quia tu es Deus meus, deceitful man; for thou art et fortitudo mea.

my God and my strength. Ps. Emitte lucem tuam Ps. Send forth thy light et veritatem tuam : ipsa me and thy truth ; for they have deduxerunt et adduxerunt conducted me, and brought in montem sanctum tuum, me to thy holy mount, and et in tabernacula tua. Ju- into thy tabernacles. Judge dica me.

The Gloria Patri is not said during Passiontide and Holy Week, (unless a Saint's Feast be kept) but the Introit is repeated immediately after the Psalm.

In the Collect, the Church prays that there may be produced, in her children, that total reformation, which the holy Season of Lent is intended to produce. This reformation is such, that it will not only subject the body to the spirit, but preserve also the spirit itself from those delusions and passions, to which it has been, hitherto, more or less, a slave.

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Quæsumus, omnipotens Mercifully look down on Deus, familiam tuam pro- thy people, we beseech thee, pitius respice : ut, te lar- Almighty God, that, by thy

, giente, regatur in corpore, bounty and protection, they et, te servante, custodiatur may be governed and guarded in mente. Per Dominum. both in body and soul.

Through, &c.

Then is added one of the following Prayers :


Ecclesiæ tuæ, quæsu

Mercifully hear, we beseech mus, Domine, preces, pla- thee, O Lord, the prayers of catus admitte : ut, destruc- thy Church : 'that, all oppositis adversitatibus et er- tions and errors being reroribus universis, secura moved, she may serve thee tibi serviat libertate. Per with a secure liberty. Through, Dominum.



O God, the Pastor and Deus, omnium fidelium Ruler of all the Faithful, look Pastor et Rector, famulum down, in thy mercy, on thy tuum N., quem Pastorem servant Ņ., whom thou hast Ecclesiæ tuæ præesse voappointed 'Pastor over thy luisti, propitius respice : Church ; and grant, we be- da ei, quæsumus, verbo seech thee, that both by word et exemplo, quibus præand example, he may edify all est, proficere ; ut ad vitam, those that are under his una cum grege sibi credicharge : and, with the flock to, perveniat sempiternam. intrusted to him, arrive at Per Dominum. length at eternal happiness. Through, dc.




Lesson of the Epistle of St. Lectio Epistolæ beati Pauli

Paul the Apostle to the Apostoli ad Hebræos.
C. II.

Cap. IX. Brethren : Christ being Fratres : Christus assiscome, an High Priest of the tens Pontifex futurorum good things to come, by a bonorum, per amplius et greater and more perfect perfectius tabernaculum tabernacle not made with non manufactum, id est, hands, that is, not of this non hujus creationis : necreation, neither by the blood que per sanguinem hircoof goats or of the calves, aut vitulorum, sed but by his own Blood, entered per proprium Sanguinem once into the Holies, having introivit semel in Sancta, obtained eternal redemption. æterna redemptione invenFor, if the blood of goats ta. Si enim sanguis hirand of oxen, and the ashes corum et taurorum, et cinis of an heifer being sprinkled, vitulæ aspersus inquinatos sanctify such as are defiled, sanctificat ad emundatioļo the cleansing of the flesh; nem carnis : quanto magis how much more shall thé Sanguis Christi, qui per Blood of Christ (who by the Spiritum Sanctum semetHoly Ghost offered himself ipsum obtulit immaculaunspotted unto God), cleanse tum Deo, emundabit con

conscience from dead scientiam nostram ab operworks to serve the living ibus mortuis, ad servienGod? And, therefore, he is dum Deo viventi? Et ideo


novi Testamenti mediator the mediator of the New est : ut morte intercedente, Testament ; that by means in redemptionem earum of his death, for the redempprævaricationum, quæ erant tion of those transgressions sub priori Testamento, re- which were under the former promissionem accipiant, qui testament, they that are called vocati sunt, æternæ hære- may receive the promise of ditatis : in Christo Jesu eternal inheritance. Domino nostro.

It is by Blood alone that man is to be redeemed. He has offended God. This God cannot be appeased by anything short of the extermination of his rebellious creature, who, by shedding his blood, will give an earnest of his repentance and his entire submission to the Creator, against whom he dared to rebel. Otherwise, the justice of God must be satisfied by the sinner's suffering eternal punishment. This truth was understood by all the people of the ancient world, and all confessed it by shedding the blood of victims, as in the sacrifices of Abel, at the very commencement of the world; in the hecatombs of Greece; in the countless immolations whereby Solomon dedicated the Temple. And yet, God thus speaks to his people : Heur, O my people, and I will speak: 0 Israel, and I will testify to thee: I am God thy God. I will not reprove thee for thy sacrifices, and thy burnt-offerings are always in my sight. I will not take calves out of thy house, nor hegoats out of thy flocks. I need them not: for all the beasts of the woods are mine. If I should be hungry, I would not tell thee; for the world is mine, and the fulness thereof. Shall I eat the flesh of bullocks ? or shall I drink the blood of goats ?1 Thus, God commands the blood of victims to be offered to him, and, at the same time, declares that neither it nor they are precious in his sight. Is this a contra

1 Ps. xlix. 7-13.

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