22. This alphabet written upon the cross representeth three things. First, the writing made in Greek and Latin characters in the shape of a cross representeth the conjunction or union in faith of both people, namely, the Jews and the Greeks, which is made through the Cross of Christ: according to the saying that Jacob blessed his sons with his hands crossed. But the cross itself or the legend that is described in a direction athwart the church, namely, the one arm from the left corner of the east to the right of the west, and the other from the right of the east to the left of the west, [Footnote 397] signifieth that that people, which was before on the right is now made on the left, and that which was first is now made last, and the converse: and this owing to the power of the Cross. For Christ passing from the east, left the Jews on His left hand, because they were unbelieving, and came to the Gentiles, to whom, though they had been in the west, He grants to be on the right hand: and at length returning from the Gentiles, who are situated at the right hand of the east, He visited the Jews in the left corner of the west; who it is evident are worse than He before found the Gentiles. But on this account the characters are written obliquely and in the shape of a cross, and not in a straight line, because such an one as doth not receive the mystery of the Cross and doth not believe that he must be saved by the Passion of Christ, is not able to attain to this holy wisdom. Wisdom will not enter into the evil-disposed mind, and where Christ is not the foundation, no edifice can be built upon it.
[Footnote 397: We understand this to mean that the cross described in the church is a saltire, or S. Andrew's Cross, and not a plain one. Upon this again consult the Appendix.]
23. Secondly, the writing of the alphabet representeth the page of both Testaments, because they be fulfilled by the Cross of Christ. For the veil of the temple was rent asunder at His Passion, because then the Scriptures were opened, and the Holy of Holies revealed. Whence He Himself said when dying, 'It IS FINISHED.' In these few letters also all knowledge is contained; and the alphabet is written crosswise, because one Testament is contained in the other. For there was a wheel within a wheel.
24. Thirdly, it representeth the articles of faith; for the pavement of the church is the foundation of our faith. The elements written thereon, are the articles of faith, in which ignorant men and neophytes from both peoples be instructed in the Church; who indeed ought to esteem themselves dust and ashes. Just as Abraham saith in the xviii chapter of Genesis, 'Shall I speak to my Lord, who am but dust and ashes?' Wherefore the writing of the alphabet on the pavement is the simple teaching of faith in the human heart.
25. The sambuca or staff, with which the alphabet is written, showeth the doctrine of the apostles, or the mystery of the teachers, by which the conversion of the Gentiles hath been effected, and the perfidy of the Jews. Afterwards approaching the altar the bishop standeth, and beginneth by saying, 'O God, make speed to save us;' because he is then beginning the principal part of office. And the versicle, 'Glory be to the Father,' etc., is then said.
26. Because this benediction is used to set forth the glory of the Trinity, Alleluia is not then uttered, as will be set forth in the next chapter. Then the bishop consecrateth the altar, for which he blesseth other water, as [{101}] shall also be declared in the next chapter. With which water also, after that the altar hath been sprinkled seven times, the whole interior of the church is sprinkled three times, as at first without any distinction between greater and smaller stones, since 'there is no respect of persons with God.' For this reason is the interior sprinkled, to signify that an external ablution profiteth nothing without an internal charity. And for this reason three times, because, as hath been premised, that aspersion signifieth the aspersion and cleansing of baptism, which is conferred through the invocation of the Trinity, according to the saying, 'Go ye and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost:' [Footnote 398] for since a church cannot be immersed in water as a man in baptism is immersed, it is on this account sprinkled three times with water, as if in the place of a threefold immersion.
[Footnote 398: S. Matt, xxviii, 19.]
27. Again, the bishop performeth the aspersion proceeding from the east to the west and once through the middle in the form of the cross; because Christ gave instructions to baptise the whole of Judea and all nations in the name of the Trinity, to which baptism He gave efficacy in the ministry of His Passion, beginning from the Jews, from whom He had His birth. And what remains of the water is poured away at the foot of the altar, as shall be mentioned in the next chapter. Some, however, do not bless any fresh water, but perform the whole office with that which was blessed at first. In the meanwhile, however, the choir is chanting the Psalm Exsurgat Deus ('let God arise and let His enemies be scattered,' etc.), and the Qui habitat ('whoso dwelleth,' etc.), in which mention is made of the church and its consecration, as is plain in that verse, 'He is the God [{102}] that maketh 'men to be of one mind in an house.' [Footnote 399] But the bishop saith, 'My house shall be called an house of prayer,' because it is his duty to cause that the church should be a house of God, not of merchandise.
[Footnote 399: Psalm lxviii (Exsurgat Deus), v, 5.]