amply declared this that it is needless here to treat of this Subject I will only take notice here that many Councels have determined this matter but especially the Councel of Nice held well nigh Nine hundred years ago where there were 330 Bishops assembled expresly on this Subject This Councel was held in Greece where the opposite Heresie did begin some years before with great contest in those parts whereas the Western Church did alwayes preserve the Worship and use of Images and in three several Councels condemned the Hereticks in the Eastern Church and this was done in Nice in the most solemn manner and with the greatest dispute that ever was seen in any Councel on the opposers side all the reasons imaginable from whence the Hereticks of our times have taken their Arguments on the Catholick defenders side Scriptures Tradition Custome Judgement of the Holy Fathers continual practise of God's Church were alleaged with clear and manifest answers to all contrary Objections whence the Councel unanimously determined the use and Worship of them Q. May we adore them A. We may not adore them but before them or in beholding them we may adore what is represented by them according to the old verse Christ's Picture Worship thou who by the same doest pass Yet Picture Worship not but Christ for whom it pictured was If the Picture be of God we give Divine Worship to him if of Saints we then give a Religious Worship which is due to them for our Worship doth not terminate in the Pictures but in the thing represented The Pictures or Images do serve only as representatives in some manner like the species which falls not under our senses or understanding but in as much as they represent the Objects we have no knowledge of God but by the species which serves only to supply the place of the Object and does not terminate or bound the understanding in its operation so that we know the Object by the species but yet take no notice of the species The object of the senses is the sensible quality which the sense does not perceive but the species in as much as they are representatives of such qualities So it is also in Pictures or Images which by their representative nature being beheld or seen do lead us to the knowledge of the thing represented we may experience this in the Picture of a Person we love when we see the Picture we are moved with a new affection not to the Picture but to the Person it represents Q. Wherefore are they put in Churches A. For many reasons first for Ornament of the Churches which is warranted by the Scriptures where God commanded the Images of Cherubines to be made in the Ark and Salomon put Cherubes in many places of the Temple why then may not Christians place Images in their Churches The Emperour Constantine in all the Churches he built did put Images Pictures and Statues of Christ and his Saints for their Ornament Isodore Pelusiat who lived about the year 440. is so far for it that he sayes the place cannot be said to be a Church which is not adorned with Images It is strange that Men adorn their Houses with prophane Pictures or Images and think that holy Pictures representing Sanctity Piety and Devotion to be Prophanation in the Church Secondly for the instruction and help of the ignorant who by those Images do learn the Mysteries of our Faith as the learned do by Books and Characters which are but as Images St. John Damascene sayes That our Holy Fathers did judge it convenient to set forth the Mysteries of the Passion in Pictures or Images that the unlearned or those who could not read might refresh their Memories thereby VVhence Tharasius Patriark of Constantinople sayes whatsoever the Gospel shews unto us by reading the same is seen by Images whatsoever also Books speak of Holy Martyrs sufferances the self same is signified by Images Letters are but Images of the things signified and Images but Letters for the Ignorant yea to the learned for a more speedy representation Thirdly they serve to move the beholders to Piety and Devotion for naturally we are moved by visible objects to good or evil whence the Church hath alwayes commended though not commanded good Images and strictly forbidden bad ones principally Prophane and Lascivious None who have any Civility will deny but that Lascivious Images Pictures or Statues are dangerous and sure it cannot be evil to have good Images which savour of Piety and if those cause ill dispositions in the mind these may cause good which St. Basile thus declares Historians and Painters do often describe the glorious conflicts and great Deeds of Warlick Men those set them forth by Orations these paint them in Tables both of them have provoked many to Vertue to wit as the one perswades by his moving words so the other draws by his lively representation of the things done by our Saviour and his holy Servants Lastly to omit other reasons these Pictures or Images are placed to put us in mind of the Sanctity of the place wherein none but Holy Pictures are to be permitted and thereby is declared the Reverence of the place and indeed when one comes to a Church adorned as it becomes the House of God especially with Pictures Images and Statues he cannot but adore God to whom all this preparation is made for it has some resemblance of Heaven where God is said to be with his Angels and Saints adoring him with fear and Reverence for here by Faith we believe Christ Jesus God and Man to be really present and we contemplate in Spirit the Angels and Saints accompanying him under the forms of Bread and Wine we see our God and in the Images we see his Angels and Saints 5. Of Tapers or Candles Q. Why does the Church use Candles at Masse A. All Nations Gentils Jews and Christians have alwayes used Lamps Candles or Tapers in the Service of God the custome of the Gentils is manifest in their Histories of the Jews in the first Book of Moses and of the Christians in all ages as the Ecclesiastical Histories do Record and the first who opposed it in the Church was Vigilantius above 1200 years past against whom even in this point the Holy Fathers St. Hierome St. Augustine and St. Paulin did write in defence of the Catholick custome St. Epiphanius and Evodius make mention of it and we may gather that such was the custome of the Church for that our Constantine the Great who built and erected many Churches amongst other his gifts to the Churches did add possessions and Lands for the maintenance of such Lights Lamps and Candles in the Churches I might here alleage Councels and Histories for the use thereof but these may suffice Only I will note that the Office of Acholithus which is one of the Seven Ecclesiastical Orders called also Ceroforarius acknowledged by the Popes Cayus Cornelius and Gelasius all in the primitive times as
and when the High Priest did pronounce it they all Adored and bowed down and out of respect and Reverence thereto the High Priest did bear the Holy name engraven on his Mitre and these were then God's chosen People wherefore none did reprove them or condemn them The sequel of the Major is clear for we Christians have as much if not more reason to honour the name of Jesus For as Abulensis justly infers the name of Jesus is more Holy and more Excellent And as St. Paul saith a Name above all Names and therefore more Venerable than Jehovah for it is the most proper Name as St. Augustine avouches of the word Incarnate and eminently contains all the names of Christ and comprehends the whole work of the Incarnation wherein are manifested all the divine Attributes and all the good that can come to us either in Soul or Body as well for this life as for the future Shall then we Christians be defective in the honour of this Sacred Name of Jesus can any one deem it Superstition or Idolatry when we do no more no nor so much as the Jews did do to their Jehovah especially when the Apostle warrants it saying that at the name of Jesus every knee should bow Q. Have you some satisfactory reason to give me for this A. We may consider the Name as a word framed with Letters or materially as it is presented unto our sight or hearing in which respect there is no motive of Reverence no more than in other words But if we consider it formally as representative or significative we may find many motives of Reverence in regard of what is represented or signified which manner of Reverence or Adoration may be called Relative that is by respect or reverence to the person signified In this manner the Jews did Worship and Adore the Book of the Law for at the sight thereof they did Adore because it was given by God and had a Reference to him upon which motive they did and do at this day shew all exteriour Devotion imaginable as prostrating kneeling bowing kissing putting it on their Heads and applying it to their Breasts and Hearts what wonder then if Christians do the like to the Sacred name of Jesus which is an Abridgment of the Law Principally when taking it terminatively in as much as the final end of such Adoration or Worship terminates in the person named as to what is signified by the name then properly and primarily Christ is Honoured and Worshiped And there is no difference in Adoring Christ represented by the internal word or species which we have in our mind and the external word or Name for as the one causes Reverence to what is represented without any reflection upon the species or internal word so the name or external word causes Reverence to what it signifies without any reflection on the word When therefore we hear the name Jesus we give the Honour Praise Glory and Worship to Jesus Christ himself as one may experience and in this sense none but Infidels can deny Honour to the Sacred Name of Jesus Q. What Reverence are we to give to the name of Jesus A. The Councel of Basil will have that all should bow their Heads at the name of Jesus Pope Gregory the Tenth commanded that at the Sacred name of Jesus every one should make some Reverence bending the knees of their Hearts which they should testifie by bowing their Heads And a Council at Lyons hath this Ordinance That Name which is above every Name in that there is no other Name under Heaven given to Men wherein we must be saved to wit the Name of Jesus who saves his People from their Sins let all magnifie by exhibition of some Reverence and what is in general written let every knee bow each one singularly performing especially whilst the Sacred Mysteries of the Masse are a doing whensoever that glorious Name is rehearsed let them bend the knees of the Heart and testifie it by bowing their Bodies and generally according to the Rubricks of the Missal at this Name of Jesus the Priest bows or inclines his Head and all good Christians ought to do the same admirable is the Devotion of the Saints Chrysostome Ambrose Augustine Bernard Francis and other Fathers to this Holy Name of Jesus 4. Of Worship to the Saints Q. May we Adore or Worship Saints A. We may give Religious Worship or Adoration to Saints but by no means Divine Worship which as I said before is only proper to God although for the outward action we cannot distinguish between the one and the other but only by the Intention The Praise Honour or Worship of Saints terminate in God for whose respect alone we give this Honour unto them for the grace of God in them is the motive and cause thereof otherwise they would not be respected or honoured more than other Men besides as the love of our Neighbour hinders not or diminishes not but includes the love of God for whose sake we love our Neighbour so the honour which we give to Saints hinders not or diminishes but rather includes the honour of God so we honour the King and in reference to him his Princes Rulers and Officers whom we honour in him Q. May we pray to them A. What difficulty occurs in this occurs also in the prayers which we make to Men on Earth for surely if we may desire Earthly Men to pray for us we may desire the same of the Saints in Heaven for in this manner and no otherwise we pray to the Saints The Holy Scriptures the Universal practice of God's Church in all ages as also the Councels and Fathers even from the Apostles time do warrant this all the Liturgies that ever were in God's Church admit prayers to the Saints Q. Can they hear us A. It is great ignorance to think that the Saints do hear with corporal Ears which for the present they have not for now they are pure Spirits so that their hearing is nothing else but a pure vision or knowledge of things presented to their understanding which is not limited to place or sensible Objects but moved by Objects in species as they have a being represented unto them whence as they see God and in him they see all things Moreover as St. Augustine saith Intelligible things are to be seen by the Aspect of the understanding and corporal things may be seen by the Spirit and Bodies are seen by the Spirit for the Object of the understanding is all things that have a being So the Angels did hear or see which with them is all one as the Prophet Zacharias testifies did see the Afflictions of the Cities of Juda and therefore prayed for them so our Saviour saith that the Angels do rejoyce in the Conversion of Sinners Sure they did see it the Angel in Daniel did know his desires The Angel Raphael could tell Tobias what he did The History of Dives and Lazarus doth convince it I know
be acceptable to God according to his intention and seeing him make these Crosses mentioned we may contemplate either in general the great pains and dolours which Christ suffered in the night of his passion or in particular these passages thereof signified by these Crosses 5. Of the Consecration Q. What is the Consecration A. By Consecration we understand the action or Conversion of the Bread and Wine into the Body and Blood of Christ made by the power of God whereby the Priest performs this act in the person of Christ whose actions and signs or Ceremonies in his last Supper are represented with the same words as the true form of this Sacrament the Priest applyes according as our Saviour himself did leave it in his Church such has been the belief and custome of the Church in all times since Christ St. Justine Martyr affirms that the Eucharist is Consecrated by the power of the word which we have received from Christ St. Gregory Nissen sayes This Bread as the Apostle saith is sanctified by the word of God and prayer by which word the Transmutation is made to wit This is my Body and a little before he sayes I rightly believe that now also the Bread sanctified by Gods word is changed into Christ's Body And in another place The Bread in the beginning is common Bread but when the mystery is Sacrificed it is called and is the Body of Christ in the same manner the Wine St. Cyril of Hierusalem seconds him in the same strain The Bread and Wine sayes he of the Eucharist before the Sacred invocation of the adorable Trinity was Bread and Wine but the Invocation being done the Bread is made Christ's body and the Wine Christ's blood Prosper sayes we faithful confess that before the Consecration there is Bread and Wine which nature framed but after the Consecration there is Flesh and Blood which the Benediction has Consecrated I will conclude with that of St. Ambrose This Bread is Bread before the Sacramental words but when the Consecration is added from Bread it is made Christs Flesh let us prove this how can that which is Bread he Christs Flesh by Consecration with what words then is the Consecration made or with whose words with those of our Lord Jesus Christ for all the rest that is said gives praises to God prayer is made for the people for the King for others when the venerable Sacrament is to be Consecrated the Priest then uses not his own but Christs words Q. Did Christ lift up his eyes as I see the Priest does A. Although the Evangelists and St. Paul do omit this circumstance yet we may believe that as Christ in all great works did lift up his eyes to Heaven as the Evangelists do very often declare so he did not omit it in this greatest of his works St. Clement relates it as it is found in the Liturgies of St. Peter St. James and St. Basil Q. Did Christ make the sign of the Cross A. No but the Priest being only Christ's Vicegerent or Deputy has great reason to cast up his eyes to Heaven from whence only he expects power and vertue to do this action or with his eyes to raise his heart in contemplation of Christ Jesus who is coming to him in the Sacrament or as expecting that the Holy Ghost would assist him in so great a work and conformably to this he makes the sign of the Cross by vertue whereof he receives the exercise of his power to bless the Host shewing by it the badge of his Commission and acknowledging that as his Ordination was made with the sign of the Cross so here he executes it by the same Q. Why does the Priest kneel down after Consecration A. The Priest as soon as he has finished the words of Consecration presently kneels down and adores the blessed Sacrament as well to perform his own duty as to give example to all present of adoring in spirit and truth not what they see with the eyes of the Body but what with the eyes of the understanding they truly believe the Body of Christ Jesus as having with it the Deity it self Verily he deserves not the name of a Christian much less the benefit of this Sacrifice who will not adore and worship it For if the Israelites when Moises only related the Ceremonies and Rites of the Paschal Lamb bowing themselves adored with how great reason ought Christians to adore the true Lamb of Christ Jesus now presented unto us If when Moises entered the Tabernacle in a cloudy Pillar wherein the Angel did speak unto him the people adored with much more reason are Christians to adore Christ Jesus here on the Altar if when fire came down from Heaven and devoured the Holocaust and glory replenished the Temple the Children of Israel seeing it fell flat on the Earth and adored and praised God shall not Christians fall flat on the Earth and adore the Divine fire of love making this Sacrifice whereof all former Holocausts Victims and Sacrifices were but figures and shadows and wherein the King of glory true substantial glory the eternal word of the Father appears by faith to the eyes of our Souls The Three Kings are commended in the holy Writ for their adoring Christ Jesus in his Infancy then cloathed with humane nature the blind man being cured said I believe Lord and falling down adored Christ the Disciples and holy Women did the same whereas they could not see his Divinity but his humanity in which they believed also well what wonder then if we adore what we believe to be contained in the Eucharist for we adore not what we see with our corporal eyes but what we believe that is Christ God and Man present in the holy Sacrament and as such we adore him With Devotion then we may contemplate Christ Jesus in his last Supper instituting this Sacrifice which he did with the greatest love imaginable giving to us the greatest gift he could and imparting unto us his ineffable goodness for the good of our Souls and preservation and in imitation of the Priest or in Union with him in heart and true affection of fear and Reverence we adore our Lord God who has vouchsafed to come unto us in this wonderful manner 6. Of the Elevation Q. Why does the Priest lift the Sacrament above his head A. As by his kneeling he gave example to all present with him to adore their Lord So the more to move them thereto he elevates the holy Host that seeing it they may according to their faith make acts of adoration both from the interiour Man and also by the exteriour that is by humbly bowing down the Body and lifting up the hands and knocking the Breast Now this Elevation has been alwayes used in the Church after the example of the Law where the Priests did elevate their victims to shew their voluntary oblation thereof to God and to manifest that the things offered did no more pertain to the Earth
to-morrow another but always the self-same Therefore it is one Sacrifice it is one Christ in every place here entire and there entire one body but this which we do is done for a Commemoration of that which was done for we offer not another Sacrifice as the High Priests of the old Law but always the self-same See the Annotations on the 10 of Hebrews where many holy Fathers are cited to this purpose to whom I will add the words of Primasius St. Augustins Scholler The Divinity of the word of God which is every where makes that there are not many Sacrifices but one although it be offered by many and that it is one body which he took out of the Virgins Womb not many bodies even so one Sacrifice not divers as those of the Jews were and Oecumenius on the words Thou art a Priest forever he could not say for ever of that Oblation and Host which was once made to God to wit on the Cross but with respect to the present Sacrifice by whose means Christ does Sacrifice and is Sacrificed who also in the Mystical Supper delivered unto them the manner of this Sacrifice In fine although the species be diverse the actions of the Priests divers the Consecration various yet still it remains that it is the same thing which is offered and the self-same offerer Christ Jesus who did offer it to his Father and by his Priests as his Ministers continually offers it and so will to the end of the World So that as the Mass is an Application of one and the same passion so the Priests by the Ministerial actions do only concur to the same Sacrifice which Christ made at his last Supper Q. Hâ—s not the Elevation of the Chalice some particular signification A. Yes for it represents our Saviour continuing on the Cross but principally the blood and water which by peircing of his side did flow out of his holy Body St Augustine meditating sayes It is not said he strook or wounded but he opened that thereby in a manner the Gate of life might be opened from whence the Sacraments of the Church do flow without which none can enter into true life moreover as it is said before it may fitly represent the separation of Christ's Soul from his Body In spirit we may contemplate with St. Bernard that therefore Christ was wounded that by his visible wound we might see the invisible wound of his love which St. Bernardine piously declares saying It did not suffice our Amorous Jesus for the manifesting of his inebriated love that he had once really shed his blood for us on the Cross unless he should daily shed it for us in the Sacrament it behoves us therefore to raise some acts of love in correspondence to his love We may also contemplate with St. Chrysostome that which is in the Chalice is that which flowed from our Saviours side wher of we are partakers and again As often as we draw neer to the wonderful Chalice we may come as sucking from our Saviours side and say Hail O most pretious blood flowing from the side of our Lord Jesus Christ wash away the foul and filthy stains of all my life past and present Offences cleanse sanctifie and prepare my Soul to thy eternal bliss Amen 8. Of what follows the Elevation Q. What is the Prayer which follows the Elevation A The Church in this Prayer imitates our Saviour for as he did offer up this Sacrifice on the Cross to his Father for the Salvation of mankind so here the Priest immediatly makes an Oblation thereof expressing his intentions which he has in the Oblation of this Holy Sacrifice for continuing or by degrees ascending from the Oblation which formerly he made of Bread and Wine now he makes it of the true body and blood of our Saviour Where we may note that the Priest in this his prayer joyns with the people who are present with him that they may also offer with him and make supplication that the Sacrifice may have the desired effect and praying for all those who are partakers of the holy Altar Q. Why doth the Priest make five Crosses here on the Host and Chalice A. The Church as formerly hath been said ordains the sign of the Cross to be often used in the Masse especially in the Canon both before and after the Consecration but differently The Crosses before are in order to the Consecration as effective by way of Benediction to the matter to wit Bread and Wine but after as only representative or significative to renew in our minds Christs passion The Crosses before as significative do well signifie the several passages of Christ's passion before he was put on the Cross and those which follow signifie what he suffered on the Cross and are consequently applyed thereto in what follows Now in this place the Priest first makes five Crosses to represent the five wounds of Christ hanging on the Cross two in his two hands two in his two feet and one in his side they may also represent the five senses of Christ which at that time had great sufferance for as St. Thomas notes He suffered in all his corporal senses in his touch he was crucified with Nails in his tast he was made to drink Gall and Vineger in his smell he was hanged on a Gibbet in a filthy place of dead Carkesses in his hearing he was provoked by the voice of those who blasphemed and derided him in his sight he suffered in seeing his Mother and beloved Disciples weeping Q. Wherefore are there three only on both Host and Chalice A. The three first are made on both because the terms belong equally to both but in the fourth specification is made of the Bread and in the fifth of the Chalice and so the two last Crosses are made separatly generally speaking it is so that the Crosses are made on both unless the words mention them apart Neither is the conceit to be rejected that will have the two last here made asunder to insinuate the consequence of those Christ's bitter pains which made the separation of his Soul from his Body Q. Why doth the Priest lay his joyned hands on the Altar A. Then proceeding in his prayer or supplication he bows himself to shew the humility of his heart and with joyned hands to commit this action to the Divine providence or thereby to represent the united votes and desires of the faithful present in the same will faith and hope and then inclining as expecting Gods mercy and goodness prayes that God would be propitious to him in this his Oblation and in confidence thereof he kisses the Altar in sign of reconciliation to God by vertue of this Oblation Q. Why then does he make three Crosses more A. He intimates thereby that as Christ had offered on the Cross so from the Cross he did offer his Blood for our Redemption The first Cross is on the Host the second on the Chalice third on himself here signifying
Bread and will invocate the name of our Lord wherein we may note two things the first is of taking the celestial Bread the second of invocating the name of our Lord. Of the first St. Cyprian sayes we call it our Bread because Christ unto whose body we come is our Bread for Christ said I am the Bread of life which descended from Heaven It is true the Psalmist speaking of the Manna sayes Bread of Heaven he gave them Bread of Angels did man eat whence it may well be called celestial Bread because it came from Heaven yet being but a figure and shadow in comparison of this celestial Bread it comes short of such a real and true Denomination For this let us hear Christ's own Argument Our Fathers did eat Manna in the Desart as it is written Bread from Heaven he gave them to eat lo how gloriously they speak of this Manna and indeed standing in the Negative opinion of the reral presence they might glory even over that which is figured thereby taking it in all respects even in the nature of a sign But Christ says Amen Amen I say to you Moses gave you not the Bread from Heaven but my Father gives the true Bread from Heaven and again I am the living Bread that came down from Heaven Where we may note first That Moses who gave Manna was but a meer man and that to the Israelites only But Christ God and Man gives this celestial Bread to the whole World Secondly Manna is said to be from Heaven not properly but as Heaven is taken for the Air but this Bread is truly said to be celestial because it comes from the highest Heavens descending from the Bosome of the Father Thirdly Manna was framed by the Angel at the prayer of Moses But Christ himself did frame this Eucharistical Bread and gave it to us whence Christ sayes that it is true Bread from Heaven or truly celestial and that not only because it comes truly from Heaven but also because it is so by nature and substance Secondly Because it produces celestial or Heavenly effects as grace and life in Jesus Christ Thirdly It brings us to the celestial Kingdom by giving life Everlasting As for the second in saying celestial Bread he incites himself to Devotion reducing to his memory what he is to take and how he is to take it to wit by invocating the name of our Lord that so he may receive it with greater fear and reverence O Lord sayes St. Ambrose with how great contrition and fountain of Tears with how great reverence and fear with how great charity and purity of mind is this Divine and celestial Mystery to be celebrated where thy flesh is in verity received where thy blood is truly drunk and therefore in heart and voice he cryes out I will invocate the name of our Lord for it is he alone that can make me worthy to receive this celestial food Where we may note that to invocate the name of our Lord admits many interpretations for first it may signifie an act of Sacrifice as when Abraham had built an Altar to our Lord he called upon his name and in the Chapter following it is said there he called upon the name of our Lord that is Sacrificed to our Lord. Whence St. Ambrose sayes Where Bethel is that is the house of God there the Altars are where the Altars are there is the invocation of our God Secondly It is taken for Gods true Worship so Enoch began to invocate the name of our Lord that is in a publick manner to Worship God according to this St. Paul sayes whosoever shall invocate the name of our Lord shall be saved where under the title of invocation we may understand profession of the name of our Lord Jesus as also all Worship Thirdly David said We will confess to thee O God we will confess and will invocate thy name we will praise and bless thee O God we will confess to thee with heart mouth and work that so we may confidently invocate thy name which St. Bernardine thus explicates if we invocate with a perfect and devout heart and not with a polluted mouth for true invocation includes true contrition Fourthly This invocation of our Lords name or by our Lords name is the best manner of prayer which also our Saviour commended unto us saying Amen Amen I say to you if you shall ask the Father any thing in my name he will give it to you wherein as St. Chrysostome notes Christ did shew the vertue and power of his name for being only named invocated he doth wonderful things with the Father The name of Christ invocated is a great security or assurance of obtaining what we pray for Lastly This invocation of the name of our Lord proceeds from a firm hope and confidence in Gods mercy and goodness for as Solomon sayes The name of our Lord is a most strong Tower the just run into it and shall be exalted The name of our Lord is a refuge to all the only hope of sinners is to invocate his name whence the Prophet Esay cryes out Thy name O Lord and thy memorial are in the desires of the Soul I will alwayes invocate thy name and the whole desires of my Soul is that thy name may be invocated by all and that it may be a memorial of thy goodness to all that I with them may alwayes have in memory the glory of thy name Briefly in saying these words I will invocate the name of our Lord then consequently to the whole action of the Masse the Priest offers the celestial Bread to God the Father by invocating his name that this his Sacrifice which he is now to consummate may be acceptable to his Divine Majesty which in all sumbissive manner as he has exteriourly adored so interiourly in heart and affection he adores and worships what he is to receive and in a few words expresses the interiour Devotion of his Soul and the vehement desire which he hath that what he does therein may be to the glory of God which he principally intends in this Sacrifice and in spirit and desire his Soul lancheth forth to praise and glorifie the holy name of God who has vouchsafed to give him this celestial Bread this food of Angels the very Body and blood of Christ Jesus In the mean time whilst we seeing the Priest going to take the Holy Host we may make our prayers that God would accept of the Sacrifice which the Priest now is to conclude and if we are to communicate we may beg the same grace which the Priest now receives and here with the advice of the Prophet Esay Seek our Lord whilst he may be found and invocate him whilst he is near to us we need not go far to seek him for he is come to us and hath made himself susceptible by us in the most loving way imaginable For he is become our food our celestial Bread here on Earth we can never have