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the resurrection of our Lord Jesus Christ, accord
the ever glorious, &c."
butor; hence the words " for whom we offer a day where the meaning is evident, “ Being united in
Every christian has these great objects in BET! This portion of the Canon teaches us to honour the
the injunction of his Lord.* Be not solicitus wherewith shall we be covered—for all those the the heathens seek after. ***** seek first the las
tition for himself and his friends is, " for the demption of their souls." Which have been esta ved by sin ; and next " for the health" of the bay and casting his eyes forward to those regions of nity
, whither he and his friends must pass free! vale of tears, he adds, and the salvation they are for, and for which they now pay their Fows" ILEM offer up their earnest supplications “ to thee, eternal living and true God."
enunerates some of the principal and earliest of ferent names in this place, and many of them a lonthere was placed upon the altar a paper or parchment folded double, whence it was called a Dyptic, lumns, one in which the names of the Pope, the Bishop, sometimes of the King or Emperor, and of the benefactors of the church, were inscribed, and this was frequently read aloud at the beginning of the Canon. In the second column were the names of the Saints who were principally honoured and invoked in that church, and lastly the names of deceased persons belonging to the church for the repose of whose souls the prayers of the living were implored. Thus the Dyptics exhibited at once the three ing, but still united in the communion of Saints. The difference of those registers in different churchit will now be no cause of surprise, nor will it exhibit any difference of faith, for though the names may be, and must generally be different, the principles of their introduction must evidently be the same. a very early period, the names of the Saints whose ferred from the Dyptics to the Canon, and as the enumeration would be almost interminable if all who Were honoured and invoked should be named, only a few were inserted, and the general phrase added
The first word of the next paragraph is diferent understood by writers on the liturgy. "Commer cating" or holding communion withi, is by mart, s ferred to the Saints, whose names follow, to that
though noi seperated from us, and in gler the Church triumphant, we are members of the same body, holding the same faith as they did on tar Whilst others say, that it only munion with each other, as members of the top casions are introduced immediately after the Fit opinion other parts of the liturgy, which on some
means holding city
At church here below, and adduce in support of the memory was to be principally honoured, were trans
* Matt. vi. 31.
s and of all thy Saints.” Without entering into ans proof to support the doctrine, one remark may be allowed, that whatever merits we attribute to them, or whatever aid we expect from them, must all be from that great source of good to us “Christ our Lord.” And in the invocation we only follow what has been transmitted to us from the days of the Apostles, by whose immediate disciples their names were placed upon the Registers, and to which were afterwards added the names of those who like them had lived in the practice of virtue, and died in the odour of sanctity. Mention was made of them at the altar, as St. Augustine says, *“ At the very table, we commemorate them, not that we should pray for them, but rather, that they might pray for us” and in another place † “ It is an injury to pray for a Martyr, to whose prayers we should be commended." And thus as a learned expounder of the Canon writes “ We honour the head in his members, God in his Saints.”
Being thus fortified by the intercession of those Saints, the celebrant now spreads his hands over the offerings: as the high priest of Judea formerly laid his hands upon the goat to load that victim with the sins of the people, and as the priests of the old law always laid their hands upon the heads of those victims which were offered for sin. By laying his hands thus over the oblation, he too indentifies himself therewith, and thus make the complete sacrifice of himself, the people, and the bread and wine to the Lord, for the purposes recited in the prayer, where he intreats the Almighty “graciously to accept this oblation of his servitude" in the ministry
bi as also of his whole family" that congregation of which he is the head. The special objects now enumerated are first “ the disposition of our days in peace." That
* Tract 84 in Joan. + Serm. 17 de verbis Apost. 1 Odo
Camerac. ir Expos. Sac. Can, dis. 2.
peace which the world cannot give*-because the
proof to support the doctrine, one remarks may
object is, to rank us in the number of the elect";
tles, by whose immediate disciples their namese
"and of all thy Saints." Without entering ish peace which is the result of a good conscience, that
world frequently lulls the conscience into a deceitor whatever aid we expect from them, mustetal repose, saying peace, peace, and there is no
“ Lord." And in the invocation we only follore eternal damnation," by keeping us in this life from sin, from that great source of good to us "Christ peace; the second object is to preserve us from has been transmitted to us from the days of the which alone can produce damnation; and the third wards added the names of those who like thall us, and give us extraordinary aid, whereby favourplaced upon the Registers, and to which were a becanse in his mercy he can choose us, and select lived in the practice of virtue, and died in the ati ang us in his good will, more than others, to whom of sanctity. Mention was made of them at the att he gives a sufficiency of grace to enable them to be memorate them, not that we should pray for* pour forth bis assistance more abundantly upon us, St. Augustine says, *« At the very table, we all saved, if they will correspond therewith; he can to whose prayers we should be commended." Lord," + who exhorts us to ask in his name. but rather, that they might pray for us" and it and thus insure our Salvation by his extraordinary ther place f“ It is an injury to pray for a Ne mercy. All this we implore " through Christ our “ We honour the head in his members, God is offering in this prayer, was added to the Canon by
thus as a learned expounder of the Canos e
The expression of the three great objects of our St. Gregory the great, as we read in his life by John the Deacon, L. 2. n. 17. in Walfridus lib de rebus. Eccl. c. 22. in the sixth lesson of his festival in the
Being thus fortified by the intercession of
the times of St. Ambrose, wbich was two hundred years earlier.
his hands upon the goat to load that victim wil Hist. Eccl. 1 2. c 1. 6 And also in the celebration offerings : as the high priest of Judea formentli Breviary, March 12, and from the venerable Bede sins of the people, and as the priests of the cell of the Mass, he superadded these phrases full of the always laid their hands upon the heads of the greatest perfection Diesque Noeros &c." Howevtims which were offered for sin. By laying best er Amalarius in prefat 2. in lib. de Off. states that the thus over the oblation, he too indentifies i objects were substantially contained in the Canon in he intreats the Almighty "graciously to accept a precedes the consecration, and which we find in the head. The special objects now enumerated derived from the Apostles. And as regards the subof his whole family that congregation of what ways been looked upon as having been altogether
nuwe now come to the prayer which immediately
therewith, and thus make the complete himself, the people, and the bread and wine ** Lord, for the purposes recited in the prayer, oblation of his servitude" in the ministry
every latin formula that is extant, and which has al
stance of the prayers, the only difference between the Latin and the Eastern liturgies on this point, is,
* John ziy 27. Jolin svi 24.
first “ the disposition of our days in peace."
that the Greeks repeat the prayer which they have correspondent to this, after the form instituted by our Saviour, and the Latins place it immediately before the words of his institution.
We are now arrived at that part wbich is the most solemn, important, and interesting of the en. tire, every thing hitherto had reference remotely or proximately to the awful moment which approachex. For now the true victim is about to be produced. In a well regulated Cathedral this indeed is a molt ment of splendid, improving, and edifying exhibition to the well instructed Christian. The joyful hosannas of the Organ have died away in deep and solemn notes which seemed to be gradually lost as they ascended to the throne of God, and solemn silence pervades the church; the celebrant stands bareheaded, about to perform the most awful duty in which man could possibly be engaged. His assistauts in profound expectation await the performance of that duty; taper-bearers line the sides of the Sanctuary, and with their lighted lamps await the arrival of their Lord. Incence-bearers kneel, ready to envelope the altar in a cloud of perfumes which represents the prayers of the Saints; and at the moment of the consecration when the celebrant elevates the host, and the tinkling of a small bell gives notice of the arrival of the lamb, every knee is bent, every head is bowed, gratulating music bursts upon the ear, and the lights which surround the throne of him who comes to save a world, are seen dimly blaz. ing through the clouds of perfumed smoke, which envelopes this mystic place. Yet even on the most bumble altar which religion rears, and at which poverty attends, though stripped of all external pomp and circumstance of show; the same victim is found, the same graces may be obtained, and purer piety may kneel with more sensible devotion, and form a closer alliance with the Saviour of the world, especially if by eating his flesh, and drinking his blood,
that the Greeks repeat the prayer which they
We are now arrived at that part which is
proximately to the awful moment which apprecio
the union of abode in Christ should take place, * for correspondent to this, after the forin institutet kis flesh is meat indeed, and his blood is drink in
We have in the gospels a short record of the acts of the Saviour, at the institution. Jesus took bread,
and blessed, and brake: and he gave to his Disciples tire, every thing hitherto had reference remment and said: take ye and eat : this is my body, and tak
ing the chalice, he gave thanks,
gave to them, For now the true victim is about to be proud saying: Drink ye all of this. For this is my blood In a well regulated Cathedral this indeed bad of the new testament, which skall be shed for many, ment of splendid, improving, and edifying es into remission of sins. Here we find the acts to be hosannas of the Organ have died away in deed disciples what he held, accompanied by a declaration tion to the well instructed Christian. The taking bread, blessing it, breaking it, giving to his solemn notes which seemed to be gradually by that it was his body. This is no place to enter upon
as this is not a controversial
disquisition ; but it may they ascended to the throne of God, and solemi" an examination of the meaning of the word brake,
be observed that many eminent linguists, and deep antiquarians, and learned divines, state the meaning to be breaking in sacrifice, because the word has been frequently used in that sense ; and this they itate to be the key to the explanation of the words in St. Mark xiv, 22. where the whole is described as one act, blessing broke; that is by his blessing of fered the Sacrifice; and to that of St. Luke xxii. 19. This is my body which is given FOR YOU, not only given to you, for they say, if it were only a sacrament it would have been then only given to them, but not for them; as there was no other person to whom it could be given for them, because it was given io no other, and the verb is in the present tense, and must refer to some act then in performance; and the distinction of tenses is made by cach of the three Evangelists, where speaking of the blood in the subsequent verse, each says, shall be shed, that is future, referring to the next day. But if by his blessing he did offer it in
lence pervades the church; the celebrant
* John vi. 56. Matt, xxvi. 26, 27.