sanguis, ante adventum CHRISTI, per victimas, similitudinum promittebatur; in passione CHRISTI per ipsam veritatem reddebatur ; post adventum CHRISTI, per Sacramentum memoriæ celebratur.

Altars.

If we agree about the matter of Sacrifice, there will be no difference about the Altar. The holy Eucharist being considered as a sacrifice (in the representation of the breaking the bread, and pouring forth the cup), the same is fitly called an Altar: which again is as fitly called a Table, the Eucharist being considered as a Sacrament, which is nothing else but a distribution and an application of the Sacrifice to the several receivers. The same St. Augustine that, in the place alleged, doth term it an altar, saith in another place, CHRISTUS quotidie pascit. Mensa Ipsius est illa in medio constituta. Quid causa est, O audientes, ut mensam videatis, et ad epulas non accedatis? The same Nyssen, in the place cited, with one breath calleth it Ovotaorpiov, that is, an Altar; and iɛpà rрañέa, that is, the holy Table.

Which is agreeable also to the Scriptures. For the Altar in the Old Testament, is, by Malachi, called Mensa Domini (Mal. i. 7.) And of the Table, in the New Testament, by the Apostle it is said Habemus Altare (Heb. xiii.). Which, of what matter it be, whether of stone, as Nyssen; or of wood, as Optatus, it skills So that the matter of altars makes no difference in the face of our Church. pp. 6, 7.

not.

ID.-MS. Notes upon the Common Prayer'.

"After the Creed."] Lecta confessione Nicena, the priest adores, then he removes the bason from the back of the altar to the forepart. The Bishop ascends with treble adoration, and, lastly,

kneels down at the altar.

Into his hands the Priest, from a by-standing table on the south side, reaches first the wafer-bread, in a canister close covered and lined with linen. 2dly. The wine in a barrel on a cradle with four feet. These the Bishop offers in the name of the whole congregation upon the Altar.

1 Additional Notes, in Nicholls's Commentary on the Common Prayer, p. 40.

ID.-Preces Privatæ.

Ὁ ἄνω τῷ Πατρὶ συγκαθήμενος,

Καὶ ὧδε ἡμῖν ἀοράτως συνών,

Ἐλθὲ εἰς τὸ ἁγιάσαι τὰ προκείμενα δῶρα,

Καὶ ὑπὲρ ὧν, καὶ δι' ὧν, καὶ ἐφ ̓ οἷς προσκομίζονται.

Qui sursum cum Patre sedes,

Et invisibilis hic præsens nobiscum es,

Veni ut sanctifices dona proposita,

Pro quibus, et a quibus, et quibus de causis offeruntur'.

MASON, PRESBYTER.-Vindication of the Church of England. Book v.

ORTHODOX. So often as we celebrate the Eucharist, so often do we offer CHRIST in a mystery, and sacrifice Him, by way of commemoration or representation.-p. 470.

Our question is concerning the English Ministry, which you attack professedly, because it is not exercised in sacrificing. And this you contend for is necessary, by an argument drawn from the type of Melchizedeck; whom you endeavour to prove out of the Fathers, to have sacrificed bread and wine, and that too in figure of CHRIST'S celebrating the Eucharist; that from thence you might prove that CHRIST sacrificed at His last supper, and consequently enjoined the Ministers of the Gospel to do the same, because CHRIST commanded the Apostles and their successors to do the same as He did. Here I answer, that, though (some of) the Fathers might think that Melchizedeck did sacrifice, yet nevertheless they were not of your side. For the Sacrifice which ye contend for, is transubstantiated; which none of the Fathers knew any thing of. Wherefore, when the Fathers understood

1 From the Liturgy of St. Chrysostom. "Thou that sittest on high with the Father, and art here invisibly present with us, come Thou to sanctify the gifts lying before Thee, for whom, and by whom, and for what reason soever they are offered up."-Compare Hickes's Two Treatises, Prefatory Discourse, p. xl. (ed. 1711.) Second Collection of Controversial Letters, p. xxxix.

the Eucharist, according to CHRIST's institution (that is, sacramentally, not transubstantially, and of a remembrance, representation, or commemoration, not of a sacrifice properly so called, as will appear in its proper place) certainly they do by no means fortify your Sacrifice, but rather overthrow it.-p. 492.

For, first, though the LORD's Supper be called a Sacrifice, by St. Cyprian, as well as the rest of the Fathers, yet it is not so called properly, but only because it is a memorial and representation of that one sacrifice which was made upon the altar of the Cross. p. 493.

The representative was made in the Eucharist, the real upon the Cross. In the first celebration, the representative was before the real in all the rest, the real is before the representative. Neither can you conclude, that there is a real Sacrifice properly in the Eucharist, because there was a representative one.p. 531.

PHILODOX.

The true meaning of the Scriptures was well known to the ancient Fathers; who all, with one voice, acknowledged both priest, Altar, Oblation, and Sacrifice.

ORTHODOX. They do so indeed; but not such as you mean. For the Sacrifice which they defend in the Eucharist, is not properly propitiatory, nor properly a Sacrifice, but only a commemoration, and representation of the sovereign Sacrifice of the Cross... And whatsoever is a commemoration or representation of the Sacrifice of the Cross, is different from it (for nothing is a commemoration or representation of itself).-pp. 538, 9.

WHITE, BISHOP.-Reply to Fisher.

And the Fathers term the holy Eucharist, an unbloody Sacrifice, not because CHRIST is properly, and in His substance offered therein, but because His bloody Sacrifice upon the Cross is, by this unbloody commemoration represented, called to remembrance, and applied '.-Read the Sentences of Fathers' placed in the margin. Read also Peter Lombard and the Enchiridion of Cologne. pp. 463, 4.

1 St. Cyprian, ep. 63. Augustine, Chrysostom, Theodoret, Theophylact. (cf. sup. cit. pp. 61-64. 66, 7.)

LAUD, ARCHBISHOP AND MARTYR.-Conference with Fisher. § 35. Punct. 3.

And since here's mention happened of Sacrifice, my third instance shall be in the Sacrifice which is offered up to GoD, in that great and high mystery of our redemption by the death of CHRIST. For as CHRIST offered up' Himself once for all, a full and all sufficient Sacrifice for the sin of the whole world. So did He institute and command a' memory of this Sacrifice in a Sacrament, even till His coming again. For at, and in the Eucharist, we offer up to God three Sacrifices. One by the Priest only; that's the commemorative Sacrifice of CHRIST'S Death

"CHRIST by His own blood entered once into the holy place, and obtained eternal redemption for us." Heb. ix. 12. And this was done by way of Sacrifice. "By the offering of the body of JESUS CHRIST once made." Heb. x. 10. "CHRIST gave Himself for us, to be an offering, and a Sacrifice of a sweet smelling savour unto GOD." Eph. v. 2. Out of which place the School infers, Passionem Christi verum Sacrificium fuisse. Thom. p. 3, qu. 48, art. 3. c. "CHRIST did suffer death upon the cross for our redemption, and made there by His one oblation of Himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sin of the whole world." Eccles. Angl. in Cunone Consecrationis Eucharist. 2 And CHRIST" did institute, and in His holy Gospel command us to continue, a perpetual memory of that His precious death, until His coming again." Eccles. Angl. ibid.

3" Sacramentum hoc est Commemorativum Dominicæ Passionis, quæ fuit verum Sacrificium; et sic nominatur Sacrificium." Thom. p. 3. qu. 73, art. 4, c. "CHRIST being offered up once for all in His own proper person, is yet said to be offered up, &c. in the celebration of the Sacrament; because His oblation, once for ever made, is thereby represented." Lambert in Fox's Martyrology, Vol. ii. Edit. Lond. 1597, p. 1053, et postea. "'Tis a memorial, or representation thereof." Ibid. "The Master of the Sentences judged truly in this point, saying: That which is offered and consecrated of the priest, is called a Sacrifice and oblation, because it is a Memory and Representation of the true Sacrifice, and holy oblation made on the altar of the cross.' Archbishop Cranmer, in his Answer to Bishop Gardiner, concerning the most holy Sacrament.-Lib. v. p. 377. And, again, "This shortly is the mind of Lombardus, that the thing which is done at God's Board is a Sacrifice, and so is that also which was made upon the cross, but not after one manner of understanding, for this was the thing indeed, and that is the commemoration of the thing."-Ibid. So, likewise, Bishop Jewell acknowledgeth incruentum et rationabile Sacrificium, spoken of by Eusebius, de Demonstrat. Evang. lib. i. Jewell's Reply against Harding, Art. vii. Divis. 9. Again, “The ministration of the holy Communion is sometimes of the ancient Fathers called an

"

Another by

represented in bread broken, and wine poured out. the Priest and the people, jointly; and that is the Sacrifice of praise and thanksgiving, for all the benefits and graces we received by the precious Death of CHRIST. The thirds, by every particular man for himself only; and that is the Sacrifice of every man's body and soul, to serve Him in both, all the rest of his life, for this blessing thus bestowed on him. Now thus far these dissenting Churches agree, that in the Eucharist there is a Sacrifice of duty, and a Sacrifice of praise, and a Sacrifice of commemoration of CHRIST. Therefore, according to the former rule, (and here in truth too) it is safest for a man to believe the commemorative, the praising, and the performing Sacrifice, and to offer them duly to GoD, and to leave the Church of Rome in this particular to her superstitions, that I may say no more.

unbloody Sacrifice, not in respect of any corporal or fleshly presence, that is imagined to be there without bloodshedding, but for that it representeth and reporteth to our minds, that one and everlasting Sacrifice that CHRIST made in His Body upon the cross." This Bishop Jewel disliketh not, in his Answer to Harding. Art. xvii. Divis. 14. "Patres Cœnam Dominicam duplici de causa vocarunt Sacrificium incruentum. Tum quod sit imago et solennis representatio illius Sacrificii quod Christus cum sanguinis effusione obtulit in cruce: tum quod sit etiam Eucharisticum Sacrificium, id est, Sacrificium laudis et gratiarum actionis, cum pro beneficiis omnibus, tum pro redemptione imprimis per Christi mortem peracta."-Zanch. in 2. Præcept. Decal. t. iv. p. 459. And Dr. Fulke also acknowledges a sacrifice in the Eucharist. In S. Matt. xxvi. 26. "Non dissimulaverint Christiani in cœna Domini, sive ut ipsi loquebantur, in Sacrificio Altaris peculiari quodam modo præsentem se venerari Deum Christianorum, sed quæ esset forma ejus Sacrificii quod per symbola panis et vini peragitur, hoc Veteres præ se non ferebant."—Isa. Casaub. Exercit. 16. ad Annal. Baron. § 43. p. 560.

* In the Liturgy of the Church of England, we pray to GOD, immediately after the reception of the Sacrament, that He would be pleased to accept this "our Sacrifice of praise and thanksgiving," &c. And Heb. xiii. 15. "The Sacrifice propitiatory was made by CHRIST Himself only, but the Sacrifice commemorative and gratulatory is made by the Priest and the people." Archbishop Cranmer in his Answer to Bishop Gardiner, l. v. p. 377.

"I beseech you, brethren, by the mercies of GOD, that you give up your bodies a living Sacrifice, holy and acceptable unto God." Rom. xii. 1. "We offer, and present unto Thee, O Lord, ourselves, our souls, and bodies, to be a reasonable, holy, and living Sacrifice unto Thee," &c. So the Church of England in the Prayer after the receiving of the blessed Sacrament.