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heart of mine, that thou may- Jesu Christi custodiat aniest dwell in it, and do with me mam meam in vitam seterwhat thou wilt. nam. Amen.
Then the Priest takes the Chalice, in thanksgiving, and says:
What return shall I make Quid retribuam Domino
to the Lord for all he hath pro omnibus quss retribuit
given to me? I will take the mihi? Calicem salutaris
Chalice of salvation, and will aocipiam, et nomen Domini
call upon the name of the invocabo. Laudans invoca
Lord. Praising, I will call bo Dominum, et ab inimicis
upon the Lord, and I shall be meis salvus ero. saved from mine enemies.
But if you are to make a Sacramental Communion, you should, at this moment of the Priest's receiving the precious Blood, again adore the God who is coming to you, and keep to your prayer: Come, Lord Jesus, come!
If you are going to communicate only spiritually, again adore your divine Master, and say to him:
I unite myself to thee, my Sanguis Domini nostri
beloved Jesus! do thou unite Jesu Christi custodiat ani
thyself to me! and never let mam meam in vitam eeter
us be separated! nam. Amen.
It is here that you must approach to the altar, if you are going to Communion. The dispositions suitable for Holy Communion, during the Time after Pentecost, are given in the next Chapter.
The Communion being finished, and whilst the Priest is purifying the Chalice the first time, say:
Thou hast visited me, O God, Quod ore sumpsimus,
in these days of my pilgrim- Domine, pura mente capia
age; give me grace to treasure mus; et de munere tempo
up the fruits of this visit, and rah flat nobis remedium
to make it tell upon my eter- sempiternum. nity.
Whilst the Priest is purifying the Chalice the second time, say:
Corpus tuum, Domine, Be thou for ever blessed, 0
quod sumpsi, et Sanguis, my Saviour, for having ad
quem potavi, adheereat vis- mitted me to the sacred mys
ceribus meis: et praesta ut tery of thy Body and Blood.
in me non remaneat scele- May my heart and senses pre
rum macula, quem pura et serve, by thy grace, the purity
sancta refecerunt Sacra- thou hast imparted to them,
menta. Quivivis et regnas in and I be thus rendered less
ssecula sreculorum. Amen, unworthy of thy divine visit.
The Priest, having read the Anthem, called the Communion, which is the first part of his Thanksgiving for the favour just received from God, whereby he has renewed his divine presence among us,—turns to the people, greeting them with the usual salutation; and then recites the Prayers, called the Postcommunion, which are the continuation of the Thanksgiving. You will join him here also, and thank God for the unspeakable gift he has just lavished upon you, of admitting you to the celebration and participation of mysteries so divine.
As soon as these Prayers have been recited, the Priest again turns to the people; and, full of joy at the immense favour he and they have been receiving, he says:
Dominus vobiscum. The Lord be with you.
The Deacon, or, (if it be not a High Mass,) the Priest himself, then says:
Ite, Missa est. Go, the Mass is finished,
jj. Deo gratias. &• Thanks be'to God.
The Priest makes a last Prayer, before giving you his blessing; pray with him:
Eternal thanks be to thee, 0 adorable Trinity, for the mercy thou hast showed to me, in permitting me to assist at this divine Sacrifice. Pardon me the negligence and coldness wherewith I have received so great a favour; and deign to confirm the Blessing, which thy Minister is about to give me in thy Name.
Placeat tibi, sancta Trinitas, obsequium servitutis me», et prsesta ut sacrificium, quod oculis tuse Majestatis indignus obtuli, tibi sit acceptable, mihique, et omnibus pro quibus illud obtuli, sit te miserante, propitiabile. Per Christum Dominium nostrum. Amen.
The Priest raises his hand, and blesses you thus:
May the Almighty God, Father, Son, and Holy Ghost, bless you!
Benedicat vos omnipotens Deus, Pater, et Pilius, et Spiritus Sanctus.
He then concludes the Mass, by reading the first fourteen verses of the Gospel according to St. John, which tell us of the eternity of the Word, and of the mercy which led him to take upon himself our flesh, and to dwell among us. Pray that you may be of the number of those who received him, when he came unto his own people, and who, thereby, were made Sons of God.
erat in principio apud Deum. Omnia per ipsum facta sunt; et sine ipso factum est nihil. Quod factum est, in ipso vita erat, et vita erat lux hominum, et lux in tenebris lucet, et tenebrse earn non comprehenderunt. Fuit homo missus a Deo, cui nomen erat Joannes. Hie venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent per ilium. Non erat ille lux, sed ut testimonium perhiberet de lumine. Erat lux vera, quae ilium in at omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum f actus est, et mundus eum non cognovit. In propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem Alios Dei fieri, his qui credunt in nomine ejus: qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Et Verbum CAEO Factum Est, et habitavit in nobis: et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratise et veritatis.
81. Deo gratias.
The same was in the beginning with God. All things were made by him, and without him was made nothing that was made. In him was life, and the life was the light of men: and the light shineth in the darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them he gave power to be made the sons of God; to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And The Word Was Made Flesh, and dwelt among us; and we saw his glory, as it were the glory of the Only-Begotten of the Father, full of grace and truth.
#. Thanks be to God.
CHAPTER THE SIXTH.
ON HOLY COMMUNION, DURING THE TIME AFTER PENTECOST.
If, in the early stages of the Liturgical Year, in Advent, at Christmas, and during the periods of Septuagesima and Lent, when there was question of nothing beyond a preparation for the divine Mysteries which wrought our salvation,—if, in the name of holy Church, we then invited the Faithful to have recourse to the Sacrament of our Lord's Body, as being the heavenly nourishment that would support them in the glorious career on which they had entered: now, that the work is done, that they have risen again with their Redeemer, that they have followed him, by their desires and their hopes, even to the very summit of heaven; now, that the Holy Ghost has come down upon this earth, that he might complete within them the work of their union with God ;—surely, nothing could profit them more, than that they nourish themselves, and even more frequently than before, with the Bread of Life, which came from heaven, that he might give Life to the world.1
From our first entrance into the new season, which we are now passing through, holy Church has, by the great Feast of Corpus Christi, brought us face to face with the august Mystery, which is both the Sacrifice whereby God receives the honour due to him, and the Sacrament containing within itself the nourishment of our souls. We have now a clearer understanding
3 St. John, vi. 41, 62.