How Christ said the first mass, By Rev. James L. Meagher, D.D. Part 6.

The first page of the Vilna Edition of the Babylonian Talmud

In the middle ages all Jewish books were condemned to be destroyed, the Talmud was ordered burned; but they saved a few copies. A Jew learned in Talmudic lore was converted to the Catholic Church, and explaining to the Pope the contents of this work, the Pontiff forbade any further destruction of this product of antiquity. This decree saved the Talmud from utter destruction.

The Talmud is divided into six sections: "Seeds," "Festivals," "Women," "Jurisprudence," "Holiness," and "Purity," making sixty " Tracts," each treating of different matters—both Talmuds forming sixty volumes in quarto. 1

These Talmuds show you the Jewish mind before and during the time of Christ. There is little in them to be condemned, as many hold who never saw them, except that the Jerusalem Talmud, contains some scandalous attacks on Christ's character. But the Babylonian Talmud hardly alludes to Him.
You pass page after page of weary waste of discussion, disputes of learned sages, and their opinions of what the Torah "the Law," means reminding you of disputed points of moral theology. The oldest part, called the Mishna, the purest and best, is rich in information, for it comes down perhaps from beyond the Babylonian Captivity, when Israel was led by the prophets guided by the Holy Spirit.
The Gemara, coming after the Captivity, shows minds absolutely without faith, devoid of a spark of the supernatural. All is founded on the Torah, "the Law," as they call the Books of Moses,—the first five books of the Bible. The prophets are seldom quoted; the beautiful Temple service is explained, but they never look beyond and behind it to see the Christ it foretold.
They looked for two Christs—one to be born of David's family who was to establish a kingdom of matchless splendors, trample on his enemies, and wade through rivers of blood to his throne in Jerusalem, where he would make the Jews rulers over all the earth. Borrowing these ideas from the Jew, Mohammed and his successors spread their empire by the sword. The other Christ or Messiah, to be born of Joseph's tribe, was to be a suffering Christ to come and die; why, they do not explain.
Bible and Talmud, both written by Hebrews, differ in a striking degree—one is the product of inspired men, through whom God spoke to the world, the other was written by men of an outcast nation, spiritually dead, absolutely divested of every spark of supernatural faith. One pulsates with life; in every page you see, in the original, the foretold Redeemer, the face of the Holy Ghost; the other, the Talmuds, show the heart of a race punished for idolatry by the Babylonian Captivity, and for the crime of killing their Messiah driven by the Romans into all the earth fulfilling these words. "We will not have this, man rule over us," "His blood be on us and on our children."
We do not always realize what an Oriental tradition is. To us a tradition is a story, more or less true, changing from one generation to another, vague, or exaggerated, founded on truth, but developed by time.
But a tradition among the Jews was a religious truth coming down from their forefathers, told and repeated in the synagogues, in the Temple, at feasts, by family firesides, given exactly word for word as they had heard it. If it were not given as handed down, in almost the very same words, if a word were added to it, or left out, the whole company cried out, the relator was execrated and driven away. This was the way the patriarchs taught their children the story of the creation, the fall of man, the religious belief of ancient days. In this way they claim religion and history were handed down till Moses wrote them in Genesis.
Adam died in the year 930 when Mathusala was ninety-four years old. The latter lived till Sem, called also Melchisedech, was in his fiftieth years. Sem, or Melchisedech, died on Sion when Isaac was thirty-three years of age, and the latter lived till he was 180,—2288 years after the creation of Adam, and but a short time before the birth of Amram, Moses' father. Thus history came down from Adam and the patriarchs to Moses the great Lawgiver, Founder of the Hebrew nationality and writer of the first five books of the Bible. 2

In the same way, they claim, the teachings they called the "traditions" of the Jews, passed down till written in the Talmud. In the schools of Babylonia and Judea, the scholars received only what was taught, no deviation was allowed, not a word was changed. From his high seat, like a pulpit, the learned Rabbi gave the sayings of their fathers, the traditions of the elders held as sacred as the written word, sometimes more so, and the pupils learned them by heart and treasured them as the breath of their nostrils.
Living in Babylonia since the days of the Captivity, the Hebrews were not there disturbed by the Christ's life, his teachings, the tragedy of his death and the preaching of the apostles, The Talmud contains little relating to Christianity. We find in it Hebrew rules and customs of the Passover, as it was celebrated in the days of the Jewish kings.
We will describe the Temple worship on the Day of the Atonement, because we wish to lay before the reader the minute details of how God was worshiped in the days of Christ, because the Temple ceremonial was introduced into the synagogue and was followed by Christ on the night of the Last Supper, and because atonement of sin is the very foundation of every Old Testament offering fulfilled in the Last Supper and is now continued in the Mass.
The Temple high priest in the ceremonial, and the celebrant to-day offering the Mass, image Him, the High Priest of eternity who came into the world, offered his life and sufferings as a sacrifice, then passed back again into his heavenly sanctuary. Therefore ascending the altar steps, beginning Mass the celebrant recites these deep words of the Church's Liturgy :
"Take away from us, we pray thee, O Lord, our sins, that with pure minds we may be made worthy to enter into the Holy of Holies. Through Christ our Lord. Amen." 3
To link every offering with Christ and the Holy Spirit burning in him, following God's orders, every sacrifice was consumed or roasted on the altar with a fire which had come down from heaven. 4 But Nadab and Abiu, Aaron's sons, sacrificed with a strange fire, which did not typify the Holy Ghost or relate to the foretold Redeemer. For that awful sin God struck both dead. 5 Then the Eternal ordained the ceremonial the Hebrews were to follow each year on the Day of the Atonement. 6
The Bible does not go into the details of that sacred, holiest and most striking of all the Temple ceremonies. But before us is the Tract Yomah "Day of Atonement," of the Babylonian Talmud. We will go over the whole volume, search in the rubbish for the pure untarnished
gold of the days before Christ, and lay before the reader these interesting details. As we go along we will give explanations of the Hebrew texts that the reader may better understand how Christ and the Mass were foretold. 7
The high priest, representing Christ for the Hebrew nation, alone performed all the ceremonies of this solemn day which always fell on the tenth day of Tishri. In fear and trembling, he bore the sins of Israel behind the veil in the gold-walled room, the Holy of Holies, image of heaven, where the Shekina, the Holy Spirit, dwelled as a cloud by day and a fire by night, in the tabernacle and first Temple. Before the ceremonial of this day, priest and people, even the very sanctuary, were unclean, and without this ceremonial the services of the following year could not be carried on. The Law laid down numerous details, 8 but we will give the more minute descriptions of the Talmud. 9
"Seven days before the Day of Atonement, the high priest moves from his house, lest his wife might defile him, and takes up his abode in the Palhedrin Chamber, called in Greek Paraderon, (the Lord's Chamber), near the Nicanor Gate. Another priest, generally the Sagon, his substitute, is chosen and instructed to take his place if he becomes unclean. 10 Out of his own pocket he must buy all the animals for the sacrifice." 11
Thus he foretold the sinless Christ atoning for the iniquities of the world, and foreshadowed the unmarried clergy entering our sanctuary to offer Mass.
"Why was he separated six days before the feast? When God gave the Law on Sinai, he called Moses up the mountain. 'And the glory of the Lord dwelled on Sinai, covering it with a cloud six days, and on the seventh day he called him out of the midst of the cloud.' 12 During all these six days of preparation, they sprinkled the high priest with the ashes of all the red cows offered."
These animals, were sacrificed outside the walls of the city, led over the bridge spanning the Cedron, built by the high priest out of his own pocket. Across that same bridge they dragged Christ the night of his arrest. The red cows foretold Christ, red with his blood, offered in sacrifice for mankind. The high priest was sprinkled with water mixed with their ashes, to typify that the pontiff was typically in spirit sprinkled with the Redeemer's blood to clean him from sin to offer the sacrifice and enter the sacred sanctuary. Sprinkling the high priest foretold our holy water.
"Aaron was separated seven days, during which time Moses instructed him regarding the services of this day. During these days two men of the Beth Din 'The Court of Law' taught him (the high priest) the ceremony as it was written, as at this present it hath been done, that the rite of sacrifice might be accomplished.' 14 Moses ascended into the cloud and was sanctified in the cloud in order that he might receive the Torah ' The Law,' for Israel in a state of holiness." 15
"This happened the day after the Ten Commandments were given, which was the first of Moses', fast of the next-, forty days. 15a The high priest the Day of Atonement has not the gold plate with the engraved words; ' Holiness unto Jehovah' on his brow " for he represented our High Priest Christ" who his own self bore our sins in his body on the tree." 16
"The chamber where he took up his abode was first called the 'Chamber of the Lords,' but after the high priests bought their office with money, after the Roman occupation of Palestine, it was called the Hall of the Palhedrin, 'Officers.'"
All houses, chambers, etc., had hangings on the doorposts boxes of leather, in which on parchments were written the morning and evening prayers. "Hear, O Israel, the Lord our God is one Lord. Thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul and with thy whole strength," etc. "And thou shall write them in the entry, and on the doors of thy house." 17 Did they give rise to the holy water founts of our churches and houses, that by taking the water, and blessing ourselves we may remember our baptism and redemption through Christ?
"No chamber of the Temple had these Muzuzahs except the Palhedrin Chamber, because for seven days it was the high priest's abode, and the Nicanor Gate through which the people entered the Temple.
" First he clothed himself in the eight vestments God prescribed for Aaron and his sons, went with the gold basin turned over the sacrifices burning on the altar to make it burn better. Every day he sprinkled the blood of the victims, offered the incense in the Holies, trimmed the lamps of the seven-branched candelabrum, and takes for his own use a part of the first offerings, which he eats. Incense he offers first, then he trims the lamps, and sacrifices the lamb morning and afternoon. (Incense typified the prayers of Christ offered to his Father before he was sacrificed.)" They drew lots to choose the priests to wait on him. The first lot was to select the priests to clean the ashes from the great altar, called the Ariel, ' Lion of God,' the second, for those who would kill the victim, sprinkle the blood, clear the ashes on the altar of incense in the Holies, trim the lamps and carry up the members of the sacrifices. The third lot was to choose the one among the nine priests to offer the incense in the Holies."
The incense was offered first, and that is the reason the candles are first lighted and the celebrant of the Mass first incenses the altar at the beginning of Mass. "And Aaron shall burn sweet-smelling incense upon it in the morning. When he shall dress the lamps, he shall burn it." 18
"Then follow directions to mark the horns of the great altar with the blood of the victims in the form of a cross which we will describe later." Four chambers were in the heating-house, like small rooms opening into a great hall, two belonged to the sanctuary (the Priests' Court in the middle of which stood the great altar of sacrifice), and two were profane, and small wickets parted the sacred ones from the profane. The southwestern was for the lambs for the sacrifice.

The southeastern was for the showbreads (the proposition bread in our Bible). In the northeastern the Machabees, the Asmoneans, had hidden the stones of the altar profaned by the Greeks. The northwestern was used as a passage to the bath-house. The chamber at the northeast was the place where the wood was kept, and blemished priests examined the wood there, as moldy wood was unfit for the altar. The northwestern chamber was the place for the cured lepers, who came to the Temple to be sprinkled. Wine and oil for the offerings were kept there, and it was called the chamber of oil.
"The altar stood in the middle of the court, and was in size thirty-two ells, ten ells opposite to the door of the Temple, twenty ells wide, eleven ells toward the north, and eleven ells to the south, so that the altar was opposite to the Temple, and its walls."

1 See Edersheim, Life of Christ, i. 47,103,104,175.

2 De Religione Hebrӕorum, n. 68.

3 Roman Missal.

4 Levit. ix. 24.

5 Levit. x. 2.

6 Levit, xvi. 16.

7 The words of the Old Testament in the Talmud are not the very same as those found in the translations Christians use, but the sense is the same. No two persons will give the same terms when translating from another language.

8 Levit. xvi.

9 See Geikie, Life of Christ, i. 95.

10 Levit. viii. 34.

11 Babylonian Talmud, Tract Yomah.

12 "Day of Atonement," Chap 1; Mishna and Gamaras.

13 Exod. xxiv. 16.

14 Levit. viii. 34.

15(a) Talmud, Tract Yomah, "Day of Atonement" p. 4.

16 I. Peter ii. 24.

17 Deut. vi. 4-9.

18 Exod. xxx. 7, 8, etc.

How Christ said the first mass, By Rev. James L. Meagher, D.D. Part 2.

Ark Of The Covenant

In the ark was also the blooming rod of Aaron showing forth his priesthood, and shadowing holy orders in the Church. It was a type of Christ's eternal Priesthood blossoming forth into bishop and priest of every age. Beside the rod lay the two stone tablets, having engraved on them the Ten Commandments, the foundations of law and order in every civilized land. Thus the manna was emblematic of food sustaining life; the rod, priestly wisdom, and the two tables of the law faith and morals—belief and practice of the future religion of the Crucified. These were preserved to recall to the Hebrews the wisdom, power, and goodness of God leading them from Egyptian paganism, nourishing them in the desert, and preserving them in the Promised Land.

Over the mercy-seat of God, above the ark, brooded the great gold images of the Cherubim " Holding fast," or "Those grasped." They represented the highest heavenly spirits, holding fast purest and highest truths streaming down into their minds from the Divine Son, as their wills grasp the Good of God the Holy Spirit. They recalled to the Hebrew mind the Cherubims the Eternal placed at the gates of Paradise after the Fall, *' with flaming sword turning every way to keep the way of the tree of life." 1

In ancient religions they come from Eden's gates, as winged female sphinx of Egypt, as composite creature forms of Persia, as winged bulls of Assyria and Babylonia, as Chimera of Greece, as Gryphon of Assyria, as Griffins of Northmen, and as grotesque emblems of fable and heraldry. They are still seen on coins, in sculpture, and art.

There, between the gold wings of the cherubim, on the mercy-seat rested the Shekina, the visible Presence of the Holy Spirit, a cloud by day, a fire at night, who spoke to the prophets, and gave mankind the Old Testament. Why were these golden images placed in the Holy of Holies ? To image the millions of supernal spirits ever adoring the Eternal in His heavenly sanctuary, and to foretell images of Christ, of his Mother, of angels and of saints in the sanctuary of our churches. No member of our race was then in heaven, for it was closed till Christ opened it to us, therefore no image of saint was there. The custom of placing images, paintings and statues of Christ in the church comes down to us from the Apostles. 2

Temple and church are images of heaven, dwelling-place of God. " And they shall make me a sanctuary and I will dwell in the midst of them." 3 Here the word " dwell" is in the Hebrew " I will shekina." Israel's greatest prophet in vision saw the Lord on his high eternal throne, his court of heavenly beings filled the celestial Temple, while the Seraphim " The Burning" with knowledge and love, forming two choirs, sang the tresagion, " Holy, Holy, Holy is the Lord God of hosts." 4 The words formed a part of the synagogue service sang at the Last Supper, and is now a part of the Preface of the Mass. The beloved Apostle saw the four living creatures in apocalyptic vision 5 who sing the same before the Eternal's throne.

Holy Of Holies

Next to and east of that Holy of Holies, most sacred fane of earth, was the Holies, Jews called " the Holy Place," typifying the future Universal Church, the Jew or unbeliever cannot see. Therefore it was closed by a great veil woven of white, green, red, and purple strands, behind which twice daily entered the priest chosen to offer incense on its altar, to prophesy Christ praying in his Church. 6

There were thirteen veils in the Temple—they gave rise to the veils now covering the tabernacles of our churches, behind which, in the ciborium, dwells Jesus Christ under the veils or species of bread, as under the form of the Shekina, the Holy Spirit brooded over the mercy-seat in the Temple.

The Holies not only represented the Universal Church, but also the sanctuary of our Church. Three things in the Holies also typified, in a still more striking way, what the cup of manna, Aaron's rod, and the tables of the Ten Commandments represented in the Holy of Holies.

In the middle of the Holies rose the altar of incense, which the Jews called the " Golden Altar," because it was made of pure solid gold, and to distinguish it from the great sacrificial altar outside in the midst of the Priests' Court. That gold altar was the image of Jesus Christ. At nine in the morning, and at three in the afternoon, the priest spread on it burning coals to image the burning Shekina in the inner sanctuary. On them he sprinkled incense, the ceremonial foretelling Christ, burning with fire of the Holy Ghost, offering the prayers of the Mass on our altars in our sanctuary by the ministry of his clergy. The altar in our Church is a type of Christ, and for that reason the altar is incensed at solemn services, as was the golden altar of the Temple. 7

No animal was sacrificed on that golden altar, to foretell that in the Church, on our altar, Christ is not sacrificed in a violent, bloody or painful manner, but in the mystic ceremonial of the Mass. But on the Day of Atonement, the high priest reddened the four corners of that altar with the blood of the sacrifices, held out over it his hands dripping blood, to foretell the cross of Christ reddened with his blood, and to foreshadow that the sacrifice of Calvary and of the Mass are one and identical. 8

Bread Of The Face

 At the north of the gold altar of the Holies, at your right, stood the gold table 9 with the twelve loaves of proposition bread, which Jewish writers call the " Bread of the Face," and twelve flasks of wine. They represented the twelve tribes of Israel, God had fed with manna in the desert. They foretold the bread and wine resting on our credence table at a High Mass, changed into the body and blood of Christ, with which he now feeds the souls of the members of his Church Only Temple priests could eat this bread or drink this wine with the flesh, to prophesy that the clergy of the Church live on its revenues. In memory of these breads, in Greek, Russian, and Oriental Rites, they cut the bread for the Mass into twelve pieces in honor of the twelve Apostles, having one for John the Baptist, a large one for the Blessed Virgin, and a still larger piece for the Sacrifice.

Oriental Christians build their altar the same shape and size of the gold altar of incense in the Holies. They allow nothing to rest on it but the liturgical books, not even candles. Thus the Holies, with its altar in the middle, the credence table on your right, and the great candlestick on your left, foretold the altar, credence table, and Easter candlestick in our sanctuary.

gold altar of incense

 The candlestick of Herod's Temple at the time of Christ was of solid gold, weighed 100 pounds, and had been presented by Queen Helen of Adiabne of Assyria, a convert to Judaism.

The middle shaft of the candlestick ended with a gold cup, having at each side a straight row of three cups of the same shape and size, making seven lamps. The central lamp burning day and night bent towards the Holy of Holies. The others were always lighted from it, which, with striking ceremony, foretold that while Christ's life was taken, his Divinity lived, and that he was to rise from the tomb. 10

This great solid gold candelabrum, purest metal offered to God alone, was six feet high, Christ's stature. It could not be cast, but was made by being beaten, to foretell the flagellation. Its seven lamps, Josephus says, typified the the seven planets, but they foretold the seven gifts of the Holy Ghost: wisdom, understanding, counsel, fortitude, knowledge, godliness and the fear of God poured out on Christ. 11

While the stone tables having the engraved Ten Commandments were within the ark and showed Christ resting in heaven after teaching mankind religion, the candlestick showed him " The light enlightening every man who cometh into the world," 12 glorified in heaven, while his Church preaches the light of his Gospel. The lamps were lighted each morning and extinguished at night. 13

The Rabbis wrote before the Incarnation, that the candles and lights of Temple and Passover, especially the great candlestick, with its seven lights, foretold the Messiah, who would come and kindle for them " The Great Light." They wrote that he was " The Lord our Righteousness," " The Branch," " The Comforter," " The En-lightener," " The Light of the nations," etc. For that reason, when presented in the Temple, Simeon took the Child-Christ in his arms, and filled with the Holy Spirit burst forth into the prophecy and poetry written in this candelabra.

Now thou dost dismiss thy servant,
O Lord, according to thy word, in peace ;
Because my eyes have seen thy salvation,
Which thou hast prepared.
Before the face of all peoples,
A Light to the revelation of the Gentiles,
And the Glory of thy people Israel. 14
 
This was why John wrote: " And the Life was the Light of men, and the Light shineth in darkness, and the darkness did not comprehend it." 15 The Holies was emblematic of this world with Christ burning with the fire of the Holy Ghost, filling men with the light of his teachings, enlightening souls with faith and heavenly truth.

It foretold the church building. In the center of the Holies was the gold altar from which twice a day rose the smoke of incense ascending before the Lord, as from our altar, resting in the center of our sanctuary, ascends the Liturgy and prayers of the Mass.

Each of the seven branches of the golden candlestick ended in an olive oil lamp with wicks of worn-out priestly vestments; about a wine-glass of oil was poured into each every day by a priest chosen by " lot" for the function; the lamps were lighted from the central lamp turned toward the Holy of Holies ; thus it represented the Messiah the Christ—Hebrew and Greek words meaning " The Anointed "—by the Holy Ghost who was represented by the oil; thus the candelabrum foretold God made man through the Spirit of God illuminating the world, enlightening men's minds by his teachings.

This is the meaning of numerous words and figures found in the Old Testament and Temple ceremonial. Many lamps of olive oil, hundreds of beeswax candles, burned during Temple worship, and before the Torah, " the Law," the first five books of the Old Testament, in Temple and synagogue hung an ever-burning lamp and this lamp and these candles have come down to us in the Church.

What became of the golden candlestick? That of Solomon's Temple was carried away into Babylonia when the first Temple was destroyed and was never heard of more. That of the Temple of the time of Christ was carried away to Rome, after Titus took the city in the year A. D. 70, and was borne before the conqueror in his triumphal entry into the Eternal City. 16 Its image is still seen on his triumphal arch, with the incense chests still standing in the upper part of the Roman Forum.

The candlestick was deposited in the Roman temple of Peace. One writer says it was thrown into the Tiber from the Milivial bridge during Maxentins' flight from Constantine, but another account says it was carried by Genseric to Carthage in A. D. 455, recovered by Belisarius, brought to Constantinople in 533, and placed in a church, but it has never been heard of since.

The great gold candlestick of tabernacle and Temple representing Christ is still seen in our churches 17 in the Easter candlestick. It is lighted with long ceremony on Holy Saturday, and used during High Mass, till the Ascension, when it is quenched after the Gospel, to signify at the Ascension Christ finished his work of teaching the world religion. 18
The candelabrum, bearing seven or more burning candles during our services, were copied from this famous Temple candlestick. The thirteen candles used while chanting the Tenebrse during Holy Week, are quenched as the Psalms are sung, while the highest is hidden behind the altar to signify the prophets the Hebrews killed, and the one hidden for a moment and brought forth represents Christ buried and risen from the dead.

Each Jewish synagogue has many seven-branched candelabrum, which they light during the services to remind them of the great candlestick of the Temple. But they do not light the central one, burning only six lights. It seems singular, for the central light foretold the Messiah in Temple ceremonial. The priest chosen each day trimmed and lighted the great candlestick. The Jewish laity never entered the Holies—only a priest, chosen day by day, burned the incense on its golden altar, prototype of the priest now offering in the Mass the prayer of Christ on our altar. 19

The candlestick lighting up the Holies, emblematic of Christ the Light of his Church also foretold the bishop, light of his diocese. 20 Therefore the Pontiff places his episcopal throne on your left, where the candlestick stood in the Temple Holies, and there he sits " a light to the revelation of the Gentiles," reflecting the light which shines on him from the Fisherman's Throne. The Son of God told John his beloved Apostle to write to the seven Churches of Asia, that if they did not do penance he would remove their candlesticks—that is, their bishops. We have seen the sad state of these cities where now Moslem fanatics rule.

The priest is placed as a light to the congregation. 21 Where in the Holies the candlestick stood, on the side where now the Gospel is read in our churches, there rises the pulpit from whence is preached the sermon. Down from the Catholic Church, of which he is an officer, comes the bishop to his diocese, bringing with him all the lights and glories of the Universal Church. Down from the society of the priests of the diocese, comes the priest into the church bringing Avith him the Mass, Bible, sacraments, and wealth of doctrine. He is, in teaching and example, as a lamp for the people, a candlestick with the seven lamps of the Holy Ghost, with his seven-fold gifts of salvation for the members of the parish.

Ten gold candelabra, each with seven gold cups of olive oil, each forming a lamp, divided the Priests' Court from the Holies. They were united by gold chains, and they formed a railing for the sanctuary, like our sanctuary railing, to which they gave rise. These lamps were lighted on great Hebrew feasts.

Thus stood the Temple at the time of Christ, which he so often visited,—his " Father's house," where he so often worshiped when he came to the feasts of his people. Gold-walled within and without as well as roofed, every object of purest massive gold, adorned with religious objects, it was a sacramental emblem of the foretold glories of the Catholic Church. The Temple Herod had spent forty-six years building was famed in all the earth for its worship, its holiness, its glories and its wealth.

People of our day, when money-making has become a craze, when the whole object of this life is to get rich, find fault because they are asked to support religion, and grumble when they see our churches adorned with costly altars, statuary and works of art. Let them go back in thought to that time of dying David, who inspired of God prepared the means for his son Solomon to build the Temple, and they will find that he gave $19,349,260, besides other treasures of almost equal value to erect a building which was but an image of one of our churches.'

From - How Christ said the first mass, or, The Lord's last supper. The rites and ceremonies, the ritual and liturgy, the forms of divine worship Christ observed, when He changed the passover into the mass (1908)  Meagher, Jas. L. (James Luke), 1848-1920

1 Gen. iii. 24. See S. Augustine's Question, in Exod. L. ii. 2, cv. etc.

2 St. Thomas, Sum. iii. q. 35, 3 ad 4. 

3 Exod. xxv. 8.

4 Isaias vl. 1 to 4. 

5 Apoc. iv. 7. 

6 Apoc. viii. 3, 4.

7 S. Aug., Question in Exod. L. ii. Qu. cxxxiii. et cxxxiv. 

8 For a description of the altar of incense, see Edersheim, Temple, 133, 134, 377 ; Migne, S. Scripturӕ, 11, 169, 170, 1301 ; 6, 446, 447, etc. 

9 Migue, Cursus Comp.S. Scripturӕ, ii. 1300, vi. 305.

10 Lightfoot, Works, II. 399. 

11 Isaias ii. 2, 3; Migne 2, 168-1018. 

12 John i. 9. 

13 Migne, Cursus Completus, S. Scripturae ii. 168. 

14 Luke ii. 29-32.

15 John i. 4-5. See Edersheim, Life of Christ, i. 198-200.  

16 Josephus Jewish Wars, VII, v. 5.

17 See S. Augustine, Sermo in cereo Paschali; Sermo—182 de Verb. Ap 1 ; Joan. 4, n. X ; Sermo 317. de S. Stephano, ix.  

18 Sec S. Aug. Sermo. 338 n. 1.

19 See Augustine, Enar. in Psal. cxxxviii. 15 in Psalm cix. n. 1.  

20 See S Augustine, Sermo. 1, De cereo Pashali.

21 See S. Augustine, Enar, iv. iu Psalm ciii. Sermo iv. n. 2.