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food of our souls. He considers that all things were “ created" by the “ word of God :" for “ * All things that were made by him: and without him was made nube thing that was made." “By him” then was our bread and wine "created," by the eternal fathers but after this creation, they were placed upon altar and there “ sanctified” by the word of God, and

“ quickened” by the change that took place when the body and blood of the living Christ, who having risen from the dead, fdielh now no more, was placed where they had been, and under their appearance “ blessed” by the efficacy of that divine sacrament to communicate grace to our souls, and NOW “ given” to those who prepare to receive the

We are then desirous of paying the homage of our praise and thanks to the great author of our benefit

, and we give to him “all honour and glory by" that beloved Son who is our great mediator, and who reigns co-equal God " with him ;” and being “ in him," by his consubstantiality, forms but one nature with him and the other divine person of the blessed Trinity, “ in the unity of the Holy Ghost for ever and even amen."

At the words " sanctify," « quicken," and “ bless," the celebrant makes the sign of the cross over the victim, to signify from what source all these effects are derived : and uncovering the chalice, after basing paid his adoration, he signs the cross with the host within the circumference of the chalice, at the words “ by him and with him and in him," to signify the perfect union of the body and blood of Christ, though apparently separated and at the words “ Father Almighty," and " Holy Ghost," outside the chalice, to signify the separation of persons, but the unity of their act of blessing through the efficacy of the sacrifice of the cross : and then holding the host

* John i. 3. Rom. vi. 9.

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d that bot general, and even in those places where it preda ble publicly reconciled. But the Lord's prayer was from of Chin bringing her children thus faniliarly to address their

sad chalice together he elevates them a little, at the 14 partly " all honour and glory," to signify that it is Das kleugh Christ our victim we are able to pay our

debt of gratitude and praise. Hence by many this is rol tis called the oblation of the victim which had been pro

duced, and the small elevation. In many places it of Gred a customary to ring the bell on this occasion. The

celebrant having paid his adoration after having coyving the end the chalice rises, and concludes this prayer in

a koud voice to notify its close to the congregation ;

and be then enters upon the next part, which is the that de preparation for and receiving the communion.

Optatus of Milevi informs us,* that in his time in the African churches it was usual after the canon and

before the preparation for communion, for the bishnagesling op or a priest to impose hands for the remission of sins up being upon those who sought reconciliation, and then turn

to the altar to say the Lord's prayer. But this cushora torn, whether it was that of administering the sacra

ment of penance, or of absolving publicly, before com5 , munion, those who had been guilty of public sins, was

seems not to have continued long, except on Maundy Thursday, when the public penitents were the beginning said at this part of the office, as every liturgy shows; and St. Jerom statest that it was our blessed Lord himself who taught his apostles that the faithful should daily at the sacrifice of his body, presume to say Our Father. Hence the church shows the foundation on which she rests her authority for

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creator : "Let us pray." “ Being instructed by
thy saving precepts, and following thy Idivine direc-
tions, we presume to say : Our father,” &c.
To enter into an explanation of this divine prayer
"Lib. 2, Contra. Parmen. Lib. 3, Contra. Pelag.

Matt vi. 9.

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food of our souls. He considers that all things were “ created" by the word of God :" for “ *All things and a were made by him: and without him was made now thing that was made." “ By him” then was our bread and wine “created,” by the eternal father: but after this creation, they were placed upon

the altar and there “ sanctified” by the word of God, and by prayer “ quickened” by the change that took place when the body and blood of the living Christ, who having risen from the dead, fdieth now no more, was placed where they had been, and under their appearance “ blessed” by the efficacy of that divine sacrament to communicate grace to our souls, and now “ given” to those who prepare to receive the same.

We are then desirous of paying the homage of our praise and thanks to the great author of our benefit, and we give to him “all honour and glory by” that beloved Son who is our great mediator, and who reigns co-equal God " with him ;” and being " in him," by his consubstantiality, forms but one nature with hin and the other divine person of the blessed Trinity, “ in the unity of the Holy Ghost for ever and every amen."

At the words “ sanctify," « quicken," and " bless," the celebrant makes the sign of the cross over the victim, to signify from what source all these effects are derived : and uncovering the chalice, after bas. ing paid his adoration, he signs the cross with the host within the circumference of the chalice, at the words “ by him and with him and in him," to signify the perfect union of the body and blood of Christ

, though apparently separated and at the words “ Father Almighty," and “Holy Ghost,” outside the chalice, to signify the separation of persons, but the uuity of their act of blessing through the efficacy of the sacrifice of the cross : and then holding the host

* John i. 3. Rom. vi. 9.

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through Christ our victim we are able to pay our

debt of gratitude and praise. Hence by many this is bread and wide "created," by the eternal la called the oblation of the victim which bad been pro

duced, and the small elevation. In many places it altar and there “ sanctified” by the word of God's customary to ring the bell on this occasion. The by prayer “quickened” by the change the celebrant having paid his adoration after having coy. place when the body and blood of the living in ered the chalice rises, and concludes this prayer in

a loud voice to notify its close to the congregation ; and be then enters upon the next part, which is the

preparation for and receiving the communion. sacrament to communicate grace to our wak

Optatus of Milevi informs us,* that in his time in NOW " given" to those who prepare to retete

the African churches it was usual after the canon and

before the preparation for communion, for the bishWe are then desirous of paying the homaroit op or a priest to impose hands for the remission of sins praise and thanks to the great author of our bed upon those who sought reconciliation, and then turn and we give to him “all honour and glory bo'l to the altar to say the Lord's prayer. But this cusbeloved Son who is our great mediator, and when tom, whether it was that of administering the sacraco-equal God" with him;" and being is in biz " ment of penance, or of absolving publicly, before comhis consubstantiality, forms but one nature

munion, those who had been guilty of public sins, was w in the unity of the Holy Ghost for ever 280 Failed, seems not to have continued long, except on and the other divine person of the blessed is bot general, and even in those places where it pre

Maundy Thursday, when the public penitents were the celebrant makes the sign of the cross oret At the words “sanctify," “ quicken," and its publicly reconciled. But the Lord's prayer was from

the beginning said at this part of the office, as every victim, to signify from what source all these site liturgy shows; and St. Jerom statest that it was our

blessed Lord bimself who taught his apostles that the are derived and uncovering the chalice, after by ing paid his adoration, he signs the cross wei laithful should daily at the sacrifice of his body, pre

sume to say Our Father. Hence the church shows

the foundation on which she rests her authority for words “ by him and with him and in him," typ fy the perfect union of the body and blood of Oringing her children thus familiarly to address their

creator: “Let us pray.” “Being instructed by though apparently separated : and at the to "Father Almighty," and " Holy Ghost, " ortzi huy saving precepts, and following thy Idivine direc

tions, we presume to say: Our father," &c. chalice, to signify the separation of persons, kell,

To enter into an explanation of this divine prayer unity of their act of blessing through the elas

"Lib. 2, Contra. Parmen. Lib. 3, Contra. Pelag. хсті ON TAE MASS.

ON THE MASS. food of our souls. He considers that all three and chalice together he elevates them a little, at the “ created by the “ word of God :" for *jweeds all honour and glory," to signify that it is were made by him : and without him to me thing that was made."

“By him” then Ti but after this creation, they were placed un who having risen from the dead, fdieth nees was placed where they had been, and under appearance “ blessed by the efficacy of that same. amen." host within the circumference of the chalice, the sacrifice of the cross and then holding the un

Matt vi.9. * John i. 3. Rom. vi. 9.

gone far beyond the limits which he originally pre aut pel; and with Pope Innocent III. “For a variety wet хсviii in this place would for most of the readers of this dissertation be unnecessary, and would be straying from the great object of the compiler, which was merely to explain what could not otherwise be so easily discovered, and in doing which he has already scribed for himself: he shall only say with Tertullian, “ *That it is a compendium of the whole gossa lane of reasons this prayer excels all others, from the authority of him who taught it, for it came from the very mouth of the Saviour; from the brevity of its expressions, for it is easily learned, and spoken ; from the sufficiency of its petition, for it contains all that is necessary for this world and the next; from the richness of its mysteries, for it contains wonderful hidden treasures."

The celebrant says it in a loud voice or sings it, to impress the meaning and object of the petition upon his hearers, and at the end they answer him by repeating the last petition, “ But deliver us from

The deacon goes up to the right hand side of the celebrant, before the conclusion of this prayer, during which he has stood behind ; and the subdeacon now also carries up the Patten which he gives to the deacon, and then returns to his place below; the deacon having wiped the patten, places it in the right hand of the celebrant, who continues in a low voice the next prayer, after having answer. ed “ amen” to the Lord's prayer.

He desires to be delivered from all evils, entering fully into the spirit of the divine prayer which has been just concluded, “ past” evils, which are the consequence of the sins we have committed, bad habits, disturbed imaginations, and evil propensities; “present” evils, temporal calamities and tempta

* De Orat. Myst. Miss. iii. 17.

evil."

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