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That this collection was not un
profiiable to the convent may be gathered from what follows:
But we have many proofs Quantum autem fuerit Glaswhich evince how venerable and toniense cænobium primatibus how desirable for a sepulchre and patriævenerabile et ad sepulturam as a place where under the pro- desiderabile, et ubi potissimum, tection of Mary the mother of sub protectione Dei genetricis God, the day of the resurrection Mariæ, diem operirentur resurmight best be encountered, was rectionis,multa sunt indicia. Tanthe burying-place at Glastonbury. tå utique locus ille colebatur Thal spot was reverenced with devotione, ut reges, reginæ, arsuch devotion, that kings, queens, chiepiscopi, episcopi, duces, et archbishops, bishops, dukes, and utriusque sexus nobiles cujusnobles of both sexes and every cumque ordinis, cujuscumque order, dignity, and eminence, essent dignitatis et celsitudinis, thought themselves happy in se beatos fore arbitrabantur, qui enriching it with their lands or locum illum suis possessionibus riches, that it might be a dwelling. auxissent, vel divitiis suis locuplace to them wbilst they lived, pletassent ; quibus esset locus iste or that departing from the flesh habitationis dum viverent, seu qui they might deserve a place there carnis educti ergastulo locum rest, or to be buried elsewhere ibidem quietis, vel alibi cum aliwith some portion of this holy qua portione hujus sanctæ terræ earth.
sepelire possent, promeruissent.
It would be unjust to accuse English Roman Catholics of adoring the wood of the cross. In the English translation of the Missal, the following note is appended to the words “Come let us adore,” in the service of Good Friday. “Whenever we kneel or prostrate ourselves before a crucifix, it is Jesus Christ only whom we adore." Upon this I shall only make two observations,- 1st. That this is not a note to which the church of Rome has affixed her sanction, and that consequently it carries no weight with it; and, secondly, that it is undeniable that the wood of the cross was adored by the .church of Rome in former ages, even if it could be proved that this idolatrous practice is now repudiated by her.
The Roman Pontifical revised: Pontificale Romanum Clementis
and published at Rome an. 8. Pontificis Maximi jussu Dom. 1595, by the order of restitutum atque editum, Řome Pope Clement 8, folio edition. 1595, folio.
The Order for the Processional P. 672. Ordo ad Recipiendum
Reception of the Emperor. Processionaliter Imperatorem.
But if the apostolic legate Si vero legatus apostolicus imreceives the emperor, or enters peratorem reciperet, aut cum eo the city with him, or otherwise urbem intraret, vel alias secum goes or rides with him, he who iret, vel equitaret, ille, qui glabears the sword before the Em dium imperatori præfert, et alius peror, and the other who car crucem legati portans semel ire ries the legate's cross, ought to go debent. Crux legati, quia debetogether. The cross of the le tur ei latria, erit a dexteris, et gate, because latria is due to it, gladius inperatoris a sinistris. shall be on the right hand, and the sword of the ens peror on the left hand.
September Festivals on the 14th
of September on the Festival of the Exaltation of the Holy Cross.
Die 14 Septembris.
O cross, only hope, hail,
In Festo Eraltationis Sancte
November 30th, on the Feast of Festa Novembris die 30 NovemSt. Andrew the Apostle.
bris, in Festo S. Andreæ Apos
toli. O good cross, who hast ob O bona crux, quæ decorem et tained comeliness and beauty pulchritudinem de membris Dofrom the Lord's limbs, receive mini suscepisti, accipe me ab me from men, and restore me to hominibus, et redde me magistro my master.
On the Feast of the Exaltation of In, festo Exaltationis Sancte the Holy Cross.
Crucis. Antiphone to the “ magnificat.” Ad magnificat, Antiphona.
O cross, more splendid than O crux, splendidior cunctis all the stars, illustrious to the astris, mundo celebris, hominibus world, much beloved by men, multum amabilis, sanctior unimore holy than all things: who versis : quæ sola fuisti digna poralone wast worthy to bear the tare talentum mundi : dulce ligtreasure of the world, sweet wood, num, dulces clavos, dulcia ferens sweet nails, bearing a sweet
sweet pondera, salva præsentem caterburden, save this present multi vam in tuis hodiè laudibus contude assembled to day in thy gregatam.— Breviarium Romapraise.-The Roman Breviary, num. Antverpia, 1823. printed at Antwerp, 1823.
The Saturday in Passion Week. Nissale Romanum.
Feria 6, in Parascere.
The priest approaches the Completis orationibus, sacerepistle side, and there in the dos deposita casula accedit ad lower part of the corner of the cornu epistolæ, et ibi jo postealtar receives from the deacon riori parte anguli altaris accipit a a cross prepared on the altar, diacono crucem jam in altari
* Not translated into English in the Missal.
which, turning his face to the
præparatum : quam, versa facie people, he gradually uncovers ad populum, a summitate parum from the top, beginning alone the discooperit incipiens solus AntiAntiphone, “Behold the wood phonam. “Ecce lignum crucis.” of the cross," and then in the Ac deinceps in reliquis juvatur in remainder he is assisted in sing- cantu a ministris usque ad “Veing by the ministers until the nite, adoremus." Choro autem “ Venite adoremus.' But when cantante, “Venite, adoremus," the chorus sings “Come let us Omnes se prosternunt, excepto adore," all prostrate themselves celebrante. Deinde procedit ad except the person who performs anteriorem partem anguli ejusdem the service. Then the priest cornu epistolæ : et discooperiens proceeds to the front of the cor brachiuin dextrum crucis, elener of the same epistle side, and vansque eam paulisper, altiùs, uncovering the right arm of the quam primò, incipit," Ecce ligcross, and raising it a little higher num crucis," aliis cantantibus et than before, he begins “ Behold adorantibus, ut supra. Deinde the wood of the cross,” the others sacerdos procedit ad medium singing and adoring as above. altaris, et discooperieos crucem Then he proceeds to the middle totaliter, ac elevans eam tertiò of the altar, and totally uncover altius incipit, “Ecce lignum ing the cross and elevating it, he crucis," aliis cantantibus et adobegins a third time more loudly, rantibus, ut supra. - Behold the wood of the cross Deinde sacerdos procedit ad upon which the salvation of the medium altaris, et discooperiens world hangs. Come let us adore." crucem totaliter, ac elevans eam Then the priest alone bears the tertiò altiùs incipit, “Ecce ligcross to a place prepared for it num crucis," aliis cantantibus et before the altar, and kneeling adorantibus, ut suprà. " Ecce places it there; presently put- lignum crucis in quo splus mundi a ting off his shoes he approaches pependit." to adore the cross, thrice kneel Chorus, “ Venite adoremus." ing before he kisses it. When Postea sacerdos solus portat cruhe has done this, he returns and cem ad locum ante altare præpareceives his shoes, and afterwards ratum, et genuflexus ibidem eam the ministers of the altar, and
mox depositis calceathen the other clergy and laity, mentis, accedit ad adorandam two by two, *thrice kneeling as is crucem, ter genua flectens anteaforesaid, adore the cross.
quam eain deosculetur. Hoc facto, revertitur et accipit calceamenta et casulam. Post modum ministri altaris, deinde alii clerici et laici, bini et bini, ter gevibus flexis, ut dictum est, crucem adorant.-Roman Mis
sal, printed at Dublin, 1795. * All this is omitted in the Roman Missal for the use of the laity.
The Romanists in support of the Invocation of Angels and Saints, adduce several passages from the Scriptures, of which the following are the most worthy of comment. (Gen. xlviii. 16.) But the angel alluded to in that text is “God, in whose sight my father Abraham and Isaac walked.” It was the angel Jehovah, the angel of the covenant as he is described in Malachi. (Douay version.) Exodus xxiii. 20—22. But this angel again is evidently Christ. For it it said that he shall forgive their sins, which is Christ's prerogative. And it is also said “My name is in him.” And this belongeth only to Him who is declared by Jeremiah to be “ Jehovah our righteousness," and by Isaiah to be “The mighty God.” Also of the Jews it is said that they tempted Christ in the wilderness, and that the rock that followed them was Christ. Another text to which they refer is Josh. v. 14, 15. But this also must bave been Christ, for he uttered the very same words which had before been spoken by God. The prayer, or intercession of the angel in Zechariah ii. 12, is generally alluded to. But this is not a case in point, for the question is not whether angels may or do pray for men, but whether men may pray to angels. The angel in Tobit is disposed of by denying the canonicity of the book. Apocalypse i. 4, is usually brought forward. But whether the seven spirits signify the several ministrations of the Holy Ghost to the seven churches, or seven angels, the words only convey a salutation, and do not bear upon the present subject. (ii. 26.) “He that overcometh,” &c.; this promise is merely declarative that the saints shall reign with Christ and participate in his triumph. For the same words are prophetical of Christ's victory in Psalm ii. (Apoc. v. 8.) This passage presents us with a figure and cannot be taken literally. The beasts are a figurative symbol, and the vials and odours are symbols also, and the key to the figure is contained in verse 9, where it is said they are redeemed out of every tribe, and tongue, and people, and nation. The figure, therefore, represents the universal church or all the saints, and the odours represent their own prayers. (Apoc. viii. S.) This angel is evidently Christ, for who but the angel Jehovah could discharge an office which requires omniscience and omnipresence. That the high-priest of our calling is here represented is also shown by the golden censer, which St. Paul tells us was in the holiest, and therefore used only by the Jewish high-priest.
Contra.-We have the prohibition contained in the precept “Thou shall worship the Lord thy God, and him only shalt thou serve.” (Luke iv. 8.) Peter's rebuke of the centurion, who could not have thought of offering latria to him, whom he knew to be a man. Acts x. 25; Coloss. ii. 17; and Apoc. xxii. 8,9. Also, “There is one God and one Mediator," &c. 1 Tim. ïi. 5.