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to triumph, and God's anger was appeased. It may sometimes happen that this Sunday falls close upon, or even on, the very day when the Church, in her Martyrology (September the fourth), makes a commemoration of the jewish leader; and Honorius of Autun' tells us, that this is the reason of their being such frequent mention made in to-day's liturgy of this glorious lawgiver of Israel.

OFFERTORY.

Precatus est Moyses in conspectu Domini Dei sui, et dixit: Quare, Domine, irasceris populo tuo? Parce iræ animæ tuæ: memento Abraham, Isaac, et Jacob, quibus jurasti dare terram fluentem lac et mel. Et placatus factus est Dominus de malignitate, quam dixit facere populo suo.

Moses prayed in the presence of the Lord his God, and said: Why, O Lord, art thou angry at thy people? Spare the wrath of thy soul: remember Abraham, Isaac, and Jacob, to whom thou didst swear to give a land flowing with milk and honey. And the Lord was appeased, and did not do the evil he had threatened his people.

The Secret prays our Lord to accept graciously the offerings of the Sacrifice, offerings, which are made for the purpose of winning pardon for us, and giving honour to his divine majesty.

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As it was last Sunday, so, again, to-day, the Communion-Anthem evidently alludes to harvest-time and vintage. Bread, wine, and oil, are not only the supports of our material life; they are, also, the matter of the most august of our Sacraments. No moment is so fitting for man's speaking their praise, as that of his having been made a sharer in the sacred banquet.

COMMUNION.

The earth, O Lord, shall be filled with the fruit of thy works; that thou mayest bring forth bread from the earth, and that wine may cheer the heart of man: that he may make the face cheerful with oil, and that bread may strengthen man's heart.

De fructu operum tuorum, Domine, satiabitur terra: et educas panem de terra, et vinum lætificet cor hominis: ut exhilaret faciem in oleo, et panis cor hominis confirmet.

The life imparted to us by the sacred Mysteries, finds in them its perfection, also, and its protection,for they are continually removing from us, gradually more and more, those remnants of the evil which had first brought death upon us. Such is the teaching expressed in the Postcommunion.

POSTCOMMUNION.

May the sacred participation of these thy mysteries, O Lord, we beseech thee, give us life; and be to us, both an expiation and protection.Through, etc.

Vivificet nos, quæsumus Domine, hujus participatio sancta mysterii: et pariter nobis expiationem tribuat et munimen. Per Domi

num.

The other Postcommunions, as in page 137.

VESPERS.

The Psalms, Capitulum, Hymn, and Versicle, as above, pages 74-84.

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THE THIRTEENTH SUNDAY

AFTER PENTECOST.

THE dominical series,-which, formerly, counted from the feast of Saint Peter, or of the Apostles,-never went beyond this Sunday. The feast of Saint Laurence gave its name to those which follow; though that name began with even the ninth Sunday, for the years when Easter was nearest the Spring equinox. When, on the contrary, that Solemnity was kept at its almost latest date, the weeks began from to-day to be counted as the Weeks of the seventh month (September).

The Ember-Days of the Autumn quarter sometimes occur even this week; whilst, other years, they may be as late as the eighteenth. We will speak of them, when we come to the seventeenth Sunday, for, it is in the week following that, that the Roman Missal inserts them.

In the Western Church, the thirteenth Sunday takes its name from the Gospel of the ten lepers, which is read in the Mass: the Greeks, who count it as the thirteenth of Saint Matthew, read on it the parable of the vineyard, whose labourers, though called at different hours of the day, all receive the same pay.1

MASS.

Now that she is in possession of the promises so long waited for by the world,-the Church loves to repeat the words, wherewith the just men of the old

'St. Matth. xx.

law used to express their sentiments. Those just men were living during the gloomy period, when the human race was seated in the shadow of death. We are under incomparably happier circumstances; we are blessed with graces in abundance; Eternal Wisdom has spared us the trials our forefathers had to contend with, by giving us to live in the period which has been enriched by all the mysteries of salvation being fulfilled. There is a danger, however, and our Mother the Church does her utmost to avert us from falling into it; it is the danger of forgetting all these blessings of ours. Ingratitude is the necessary outcome of forgetfulness, and our to-day's Gospel justly condemns it. On this account, the Epistle, and here our Introit, remind us of the time when man had nothing to cheer him but hope: a promise had, indeed, been made to him, of a sublime covenant which was, at some distant future, to be realised; but, meanwhile, he was very poor, was a prey to the wiles of Satan, his cause was to be tried by divine justice, and yet he prayed for loving mercy.

INTROIT.

Respice, Domine, in testamentum tuum, et animas pauperum tuorum ne derelinquas in finem: exsurge, Domine, et judica causam tuam : et ne obliviscaris voces quærentium te.

Ps. Ut quid, Deus, repulisti in finem, iratus est furor tuus super oves_pascuæ tuæ ? Gloria Patri. Respice.

Have regard to thy covenant, O Lord, and abandon not the souls of thy poor to the end. Arise, O Lord, and judge thine own cause; and forget not the cries of them that seek thee.

Ps. Why, O God, hast thou cast us off, unto the end? why is thy wrath kindled against the sheep of thy pasture? Glory, etc. Have regard.

This day last week, we were considering how important are Faith and Charity, to a Christian who is living under the Law of grace. There is another virtue of equal necessity: it is Hope; for, although

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