as to arrive at that which is eternal. Through Christ our Lord. Amen.

Let us sue for mercy from the Saviour of our souls, in these words of supplication used in the Gothic Liturgy of Spain.


(Feria VI. Dominicae V.) Ň. Have mercy upon, and W. Miserere, et parce, clespare, thy people, 0 most mentissime Domine, populo merciful Lord !

tuo. B. For we have sinned R. Quia peccavimus tibi. against thee.

W. Look down, from the 7. De crucis throno aspice throne of thy Cross, upon us nos miseros, et passionum miserable creatures, who are compeditos vinculis nostris fettered by the chains of our absolve, Redemptor, supplipassions. Deliver us, O thou ciis. our Redeemer, from the punishments we deserve.

R. For we have sinned R. Quia peccavimus tibi. against thee.

. O thou that wast Ť. Passus flagella, et cruscourged, ignominiously cru- cis injuriam, persecutorum cified, and insulted by them sustinens convicia, dona that persecuted thee! grant delictis nostris pænitenus repentance for our sins. tiam.

R. For we have sinned R. Quia peccavimus tibi. against thee.

V. O thou, the just Judge, V. Qui justus judex, male that wast judged unjustly, judicatus es, et panas and, though innocent, made crucis suscepisti innocens ; to suffer the tortures of the tu nos a pænis nostris salva Cross!

from our redimens. merited punishments, for thou art our Redeemer.

B. For we have sinned R. Quia peccavimus tibi. against thee.

V. O thou, that heretofore . Vox tua Patrem pro wast silent before the judge ! nobis expostulet, quæ siraise up thy voice in pleading lens fuit olim ante judicem, for us to thy Father, that we ut te regnante perfruamur may be happy with thee, our Domino. King and Lord.



B. Quia peccavimus tibi.

R. For we have sinned against thee.

The following sequence, in praise of Mary, is most appropriate for this Saturday of Passion Week. It sweetly blends together the homages we owe to the Cross of Jesus and to the Dolours of Mary. We have taken it from the Horce of the 16th century.

SEQUENCE. Lignum vitæ quærimus, We, that by the fruit of the Qui vitam amisimus forbidden tree, lost our life, Fructu ligni vetiti.

now seek the Tree of life. Nec inventum noverit He alone hath found this Qui fructum non viderit Tree, who sees the Branch Adhærentem stipiti.

whereon is fixed the Fruit. Fructus per quem vivitur Our faith tells us, that the Pendet, sicut creditur, Fruit, that gives us life, hangs Virginis ad ubera.

on Mary's breast. Et ad Crucem iterum, And on the Cross, between Inter viros scelerum, two thieves, though, here, he Passus quinque vulnera. is pierced with five wounds. Hic Virgo puerpera,

The Virgin-Mother, and the Hic Crux salutifera : saving Cross,-yea, both are Ambo ligna mystica. mystic Trees;

Hæc hyssopus humilis, The Cross, humble as the Illa cedrus nobilis :

hyssop; Mary, noble as the Utraque vivifica.

cedar,—both are trees of life. Positus in medio,

Placed between the two, I Quo me vertam nescio. know not to which to turn. In hoc dulci dubio,

O sweet perplexity ! O Dulcis est collatio.

sweet comparison ! Hic complexus brachiis,

Here, my Jesus lies, fondled Modis vagit variis.

in his Mother's arms, a weep

ing little Babe ; Hic extendit brachia, There, with his arms stretchComplexurus omnia. ed out, calling all to his em

brace. Charum Mater tenere Here, 'tis a burden sweet to Novit hic tenere.

a Mother's love ; Charitas sub latere,

There, 'tis Love itself, too Nescit hic latere.

ardent to be hid. Hic adhærens pectori, Here, leaning on his MoPascitur ab ubere.

ther's heart, he is fed at her




There, fastened to the tree, Hic affixus arbori, he feeds us from his wounds. Pascit nos ex vulnere.

The Cross supplies us with Crux ministrat pabula, the food of its refreshing Fructu nos reficiens. Fruit;

The Mother forestalls the Mater est præambula, Cross, feeding the very Fruit, Fructum nobis nutriens. feeding him for us. This, then, is my decision; Tandem ad hoc trahitur

cannot have the one Finalis sententia : without the other.

Quod nemo consequitur He that chooses the Cross, Qui Crucem elegerit, must have the Mother; for Nec sic Matrem deserit : when he comes to the Cross, Cum ad Crucem venerit, he will find the Mother stand- Matrem ibi poterit ing at the foot.

Stantem invenire. He that chooses the Mother, Nec qui Matrem elegit, meets the Cross as well, for Crucem prorsus abigit : it was whilst standing at the Si modum intelligit Cross, that the Mother's heart Quo per Matrem contigit was pierced.

Gladium transire. O Jesus! crucified Son of a Fili Matris unice, crucified Mother ! look upon Matris crucifixæ, us from thy Cross.

Nos de Cruce respice,

Fili crucifixe. O living Fruit! O Fruit Fructus o vivifice, of the Tree of life ! refresh us Fructus ligni vitæ, with thyself, give us the en- Nos teipso refice, joyment of hine own dear Nobis da frui te. self. Amen.




Hodie, si vocem Domini To-day, if ye shall hear audieritis, nolite obdurare the voice of the Lord, harden corda vestra.

not your hearts.

EARLY in the morning of this day, Jesus sets our for Jerusalem, leaving Mary, his Mother, and the two sisters Martha and Mary Magdalene, and Lazarus, at Bethania. The Mother of Sorrows trembles at seeing her Son thus expose himself to danger, for his enemies are bent upon bis destruction; but it is not Death, it is Triumph, that Jesus is to receive today in Jerusalem. The Messias, before being nailed to the Cross; is to be proclaimed King by the people of the great City; the little children are to make her streets echo with their Hosannas to the Son of David ; and this in presence of the soldiers of Rome's Emperor, and of the High Priests and Pharisees,the first, standing under the banner of their Eagles; the second, dumb with rage.

The Prophet Zachary had foretold this Triumph which the Son of Man was to receive a few days before his Passion, and which had been prepared for him from all eternity. Rejoice greatly, 0 Daughter of Sion! Shout for joy, o daughter of Jerusalem ! Behold thy King will come to thee; the Just and the Saviour. He is poor, and riding upon an ass,


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and upon a colt, the foal of an ass. Jesus, knowing that the hour was come for the fulfilment of this prophecy, singles out two from the rest of his Disciples, and bids them lead to him an ass and her colt, which they would find not far off. He had got to Bethphage, on Mount Olivet. The two Disciples lose no time in executing the order given them by their divine Master; and the ass and the colt are soon brought to the place where he stands.

The holy Fathers have explained to us the mystery of these two animals. The ass represents the Jewish people, which had been long under the yoke of the Law; the colt, upon which, as the Evangelist says, no man yet hath sat, is a figure of the Gentile world, which no one had ever yet brought into subjection. The future of these two people is to be decided in a few days hence: the Jews will be rejected, for having refused to acknowledge Jesus as the Messias ; the Gentiles will take their place, be adopted as God's people, and become docile and faithful.

The Disciples spread their garments upon the colt; and our Saviour, that the prophetic figure might be fulfilled, sat upon him, and advances towards Jerusalem. As soon as it was known that Jesus was near the City, the Holy Spirit worked in the hearts of those Jews, who had come, from all parts, to celebrate the Feast of the Passover. They go out to meet our Lord, holding palm branches in their hands, and loudly proclaiming him to be King. They that had accompanied Jesus from Bethania, join the enthusiastic crowd. Whilst some spread their garments on, the way, others cut down boughs from the Palmtrees, and strewed them along the road. Hosanna is the triumphant cry, proclaiming to the whole city, that Jesus, the Son of David, has made his entrance as her King. 1 Zac., ix. 9.

3 Ibid., xl. 7, and St. Luke, xix. 35. 2 St. Mark, xi. 2. 4 St. Luke, xix, 38,

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