being slain, which is sufficient to a true and proper sacrifice, it being evident, from several sacrifices of the old Law, that a real immolation or total destruction of the thing offered in sacrifice to God was not always required. In holocausts, indeed, the victim was entirely consumed, to represent, in the most perfect manner, the supreme dominion of God over all creatures; but in other kinds of sacrifices it was sufficient to make such a change in the host as it was susceptible of. The victim was commonly consumed in part only, and of the rest was made a spiritual banquet for the priests and the people. This represented the Eucharistic Sacrifice of the Mass, wherein both the priest and the people are spiritually nourished with the heavenly banquet and communion of the body and blood of the adorable victim of their redemption, Jesus Christ, who, to denote the complete oblation he made of himself, was, like a pure holocaust, as it were, entirely con- sumed by death upon the cross for the glory of his eternal Father. Thus by offering himself up in a bloody manner on the cross, he not only exercised and fulfilled the priestly order of Aaron, but he likewise exercised and fulfilled the priestly order of Melchisedech, by instituting and offering up the Eucharistic Sacrifice on the very eve of his passion and death; for it is evident, from the account given by the Evangelists' of the institution of the blessed Eucharist, that Christ not only gave it to his disciples at his last supper, to be received by them as a sacrament and spiritual banquet in the holy communion, but that he likewise gave it for them, and offered it for them and for many, as a propitiatory sacrifice for the remission of sins. And that this sacrifice might continue to be offered up in his Church unto the end of the world, he at the same time ordained his Apostles Priests of the new Law, and empowered and commanded them and their lawful successors in the ministry, to consecrate and offer up the blessed Eucharist for a perpetual commemoration of his passion and a grateful remembrance of his death, as appears from these words, Do this in remembrance of me, that is, as St. Paul explains it, to shew forth the death of the Lord till his second coming at the end of the world. Hence it is, that the Scripture stiles him our High Priest for ever according to the order of Melchisedech, which he could not be truly and properly called if he had not instituted a sacrifice similar to that of Melchisedech, which was to be offered to the end of the world by inferior priests, subordinate to his priesthood; for, as the order of Melchisedech's priesthood consisted principally in this, that he offered up bread and wine in sacrifice, Christ our Lord can only be stiled our High Priest for ever according to the order of Melchisedech, on account of the outward resemblance between Melchisedech's sacrifice and the Eucharistic Sacrifice of the Mass, which he instituted and

still continues to offer up by the ministry of the Priests of his Church under the visible form of bread and wine.

This is the pure oblation of the new Law, which the Prophet Malachy foretold and pointed out in the strongest light in his first chapter, tenth and eleventh verses, where he tells us that the Jewish Sacrifices were to be rejected, and to be succeeded by a new sacrifice and a pure oblation, which would be offered up to God in every place among the Gentiles, from the rising of the sun to the setting. Both the Greek and Latin Doctors have made use of this text to prove that the Blessed Eucharist is not only a Sacrament, but likewise a sacrifice, wherein the body of Christ is representatively immolated, and his blood is mystically shed and separated from the body by virtue of the words of consecration, as by a spiritual sword. To pretend that this prophecy regards only the sacrifice of the Cross, is a manifest error, because the sacrifice of the Cross was only offered in one single place of Judea, on Mount Calvary, and the Prophet tells us, that the sacrifice he speaks of shall be offered in every place among the Gentiles, from the rising to the setting of the sun. Neither can this prediction be understood of an inward or spiritual sacrifice, for besides that the inward sacrifice of the heart, or the spiritual sacrifice of good works is not properly a sacrifice, it being often opposed to sacrifice, as when the Scriptures says, I will have mercy and not sacrifice; and again Obedience is better than sacrifice, it is evident that an inward or spiritual sacrifice is not a new sacrifice, nor to be substituted in the place of the ancient sacrifices, as it existed in all times since the beginning of the world; so that it cannot be of it that the Prophet speaks. It is clear, then, that his words can only be verified in the Eucharistic sacrifice of Christ's precious body and blood in the Mass, which is the only pure oblation of the new Law that is made to God in every place among the Gentiles, and that has been substituted by Christ in the place of the ancient sacrifices, which were but types and figures of his sacrifice. There are several other passages in the old Testament which foretel that in the spiritual kingdom, or church of Christ, the Priesthood shall never fail to offer up a continual sacrifice, and that the converted nations shall worship God by sacrifices throughout the world, as long as the Heavens and the earth shall stand. All these predictions clearly point out the Eucharistic sacrifice of the Mass, and give us to understand that it is to be offered up to God, for an odour of sweetness, till the end of the world, when it is to be abolished by the wicked Antichrist, and the abolition of it shall be an evident mark of the approaching destruction of the universe. As a further proof, I might quote here the most ancient liturgies of all nations and of all ages since the earliest years of Christianity, which make frequent mention of this sacrifice. I might produce the unanimous testimonies of the holy Fathers in

every

age, the authority of the general councils, and the most venerable monuments of antiquity, to shew that the sacrifice of the Mass was always offered up in the Church of God all over the Christian world, before Martin Luther started up to oppose it; but it is sufficient at present to observe, that no time can be assigned in which the use of it first began, which is a certain proof, according to the rule laid down by St. Augustine, that it has been handed down by tradition imme diately from Christ and his Apostles. Let us now briefly consider the dignity and sanctity of this sacrifice, and the manner of assisting thereat.

To form some idea hereof, we need but consider the dignity of the victim that is here offered, the sanctity of the High Priest who offers it, and the sacred mysteries of our divine Redeemer's passion and death, which are here represented, continued, and renewed. This sacrifice in itself, and as offered by Jesus Christ, is always a most acceptable oblation in the sight of God, independent of the good or bad dispositions of the ministerial Priest, who performs the outward and visible part. In the first place it is a most agreeable holocaust, by which the most perfect homage is paid to God; for though of ourselves we are incapable of paying him an homage proportionable to his grandeur, being no more than an atom in comparison of his infinite Majesty, yet because Jesus Christ humbles himself here for our sake in the most profound manner, under the poor elements of Bread and Wine, and offers himself up by the hands of the Priest for us and with us, under the mystical appearance of death, we are thereby enabled to render unto God the greatest homage, adoration and glory that any creature can possibly give to his Creator.

Secondly, the Mass is a most agreeable sacrifice of thanksgiving; for though all the thanks we can render are of no value in themselves, as proceeding from us, yet because Jesus Christ, whose dignity is infinite, puts himself here in our place, and gives infinite thanks to his eternal Father for us and in our name, we have a gift of infinite value to offer to God, and are thus enabled to make him an adequate return for the benefits conferred on us. Hence the officiating Priest calls on us in the midst of the holy mysteries, and says, Gartias agamus Domino Deo nostro. Let us return thanks to the Lord our God; reminding the congregation hereby to unite themselves with their High Priest Jesus Christ, and to seize on this favourable opportunity to give unto God the thanks that are justly due to his divine Majesty.

Thirdly, the Mass is a sacrifice of impetration; for though of ourselves we are undeserving of any favour, yet because Jesus Christ offers himself up here with us, and for us, in order to obtain for us the favours and graces we stand in need of, we have here a most efficacious means to sanctify our petitions, and render them acceptable through the merits of Jesus Christ

our Lord; for if he has promised in the Gospel that whatever petition we make in his name shall be granted to us, can we ever be said so properly to ask in his name, and through his merits, as when we appear before the throne of God, with himself in person, and present him to the eternal Father, to be our advocate and petitioner? This made the great St. John Chrysostom say, above a thousand years ago, of all times, the time of the sacrifice of the Mass is the most seasonable for obtaining the favours of Heaven, and the most advantageous to negociate with the Almighty, because the body and blood of Christ are then actually upon our altars, where his sacred blood pleads for us, the virtue of which is infinite, and the voice allpowerful to obtain all that is requested; for what can God refuse us when we offer him a God in payment for what we ask?

Fourthly, the Mass is a sacrifice of propitiation for the living and the dead. The blood of the innocent Lamb of God, the infinite price of our redemption, is here offered in satisfaction for our sins according to these words, which Christ said at the institution of this sacrifice, This is my blood of the new Testament, which is shed for many for the remission of sins. He died upon the Cross for mankind in general, and offered a full and ample satisfaction for the sins of the whole world. In the Eucharistic sacrifice he mystically renews and presents to his heavenly Father the death he suffered on the Cross, and thereby moves him to have mercy on us, and to receive us into favour, which he never will fail to do when we accompany the offering of the victim of our reconciliation with the inward sacrifice of a contrite and humble heart, and a true repentance for our sins. By this means the graces which Christ has merited for mankind in general by his death, are actually applied to, and particularly bestowed upon the souls of those who are present at this holy sacrifice, or for whom it is offered in particular, in such manner and proportion as their wants require, and as their greater or less dispositions make them capable of receiving.

Let sinners, therefore, come to this sacrifice with confidence. Jesus Christ will be their mediator and advocate; his sacred blood will plead their cause and speak in their favour; it will cry to Heaven for mercy in their behalf; it will appease the anger of his eternal Father and disarm his justice; it will move him to compassionate them for Christ's sake, and to excite them, by actual and preventing graces, to a true compunction of heart and a sincere detestation of sin. Let the just come to this sacrifice, that their souls may be enriched with the blessings of Heaven, and that their virtues may be crowned with the great gift of final perseverance. Let the faithful in general come to this sacrifice as frequently as the duties of their respective states will allow them. Half an hour out of the four-andtwenty hours in the day cannot be better employed than by con

secrating it in this manner to our loving Redeemer, who vouchsafed to hang for the space of three long hours alive on the cross for our sake in the most excruciating pains.

Now I leave yourselves to judge, my brethren, how culpable those Christians must be who make their domestic affairs, and sometimes their criminal amusements, serve as a screen to their coldness and insensibility; who frequent the house of God more out of custom and ostentation than a true love for God and a sincere devotion; who commit so many irreverences even at the foot of the altar, and speak to God with as much carelessness and distraction as if they intended to affront him; whose chief prayer is for temporal blessings and not for everlasting happiness; in fine, who are so far from resembling disciples of Christ, assembled in his name to commemorate the dolorous mysteries of his passion and death, are constantly talking, gazing, disturbing and distracting others. Can such persons expect to draw down the graces and blessings of Heaven, when they approach the altar of God and assist at Mass after so profane, irreligious and insulting a manner?

The very nature of this holy Sacrifice requires, that we should assist at it with great reverence, attention and devotion, according to the method prescribed in your manuals and books of piety. It is one of the most august mysteries of the Christian religion, and the most divine action that can possibly be done by man on earth. We should be present at it with the most exalted ideas of the grandeur of God, and with the most humble sentiments of our own weakness; we should go to it as if we were going to Mount Calvary, to be present at the crucifixion and death of our Lord, like Mary his blessed mother and St. John his beloved disciple. We should form a proper intention, and propose to ourselves the same great ends for which this sacrifice is offered every day by the Church, namely, to honour, adore and glorify God; to give him thanks for all his favours and benefits; to obtain through Jesus Christ the virtues, gifts and graces we still stand in need of; to appease the wrath of Heaven, to supplicate for the pardon of our sins, and to re, new the memory of our blessed Redeemer's passion and death. O amiable Jesus, how much are we indebted to thy boundless mercy for leaving us so acceptable a sacrifice? What obligations are we under to thy unspeakable goodness! For our sake thou didst come down from Heaven; thou hast been torn with scourges, crowned with thorns, nailed by the hands and feet to an ignominious cross, and not content with all this, thou renewest the same sacrifice daily for the benefit of our souls. Give us grace, O Divine Saviour, to assist at thy tremendous mysteries with proper dispositions, and to reverence them so as to reap the blessed fruits of thy redemption. O may we never slight or neglect so favourable an opportunity of sanctifying our souls. O may we always appear in thy presence with a lively faith, with a tender piety, with a grateful remembrance