we bless," or (as the Syriac) "the cup of praise," i.e. the chalice of wine, which is, in the name of the people, offered up by the bishop or presbyter to GOD with lauds and thanksgivings, i.e. that whole Eucharistical action (and that expressed to be the action of the people, as well as the presbyter, by their drinking of it) is "the communication of the Blood of CHRIST,"-a service of theirs to CHRIST, a Sacrifice of thanksgiving, commemorative of that great mercy and bounty of CHRIST in pouring out His Blood for them, and a making them for a means ordained by CHRIST to make them partakers of the Blood of CHRIST, not of the guilt of shedding it, but (if they come worthily thither) of the benefits that are purchased by it, viz. the washing away of sin in His Blood: so in like manner, the breaking and eating of the bread is a communication of the Body of CHRIST,-a Sacrifice commemorative of CHRIST'S offering up His Body for us, and a making us partakers, or communicating to us the benefits of that bread of life, strengthening and giving us grace. . . .

I will now give you a compendium or brief of the main substantial part of this Sacrament. And that consists only of two branches, one on our parts performed to GOD, the other on God's part performed to us. That on our part is commemorating the goodness of GoD in all, but especially that His great bounty of giving His Son to die for us: and this commemoration hath two branches, one of praise and thanksgiving to Him for this mercy, the other of annunciation or showing forth, not only first to men, but secondly, and especially, to God, this sacrifice of CHRIST'S offering up His Body upon the Cross for us. That which respecteth or looks towards men, is a professing of our faith in the death of CHRIST; that which looks towards GoD, is our pleading before Him that Sacrifice of His own Son, and, through that, humbly and with affiance requiring the benefits thereof, grace and pardon, to be bestowed upon us. And then God's part is the accepting of this our bounden duty, bestowing that Body and Blood of CHRIST upon us, not by sending it down locally for our bodies to feed on, but really for our souls to be strengthened and refreshed by it. . . .

S. There is then only a fifth behind, to apply all this by way

of illustration and confirmation to what is said of this matter in the Catechism.

C. This will be easily done; you would be able to do it yourself; yet I shall go before you in this also.

S. The first question then is, Why the Sacrament of the LORD's Supper was ordained? and the answer, "For the continual remembrance of the Sacrifice of the death of CHRIST, and of the benefits which we receive thereby :" What is the meaning of that answer?

C. Dissolve the words, and you shall see most clearly. First, CHRIST died. Secondly, this death of His was a Sacrifice for us, an oblation once for all offered to His FATHER for us weak sinful men. Thirdly, by this Sacrifice we that are true Christians receive unspeakable benefits; as, strength to repair our weakness, and enable us to do what GOD in His SON will accept; and reconciliation, or pardon for us miserable sinners. And, fourthly, the end of CHRIST's instituting this Sacrament was on purpose that we might, at set times, frequently and constantly returning, (for that is the meaning of "continual," parallel to the use of "without ceasing" applied to the Sacrifice among the Jews, and the duty of prayer among Christians) remember and commemorate before God and man this Sacrifice of the death of Christ.— Works, vol. i. pp. 124-130.

ID.-View of the New Directory, sect. 39.

For the order of the Offertory, it must first be observed that, in the primitive Apostolic Church, the Offertory was a considerable part of the action, in the administering and receiving the Sacrament; the manner of it was thus. At their meetings for divine service, every man, as he was able, brought something along with him, bread, or wine, the fruits of the season, &c. of this, part was used for the Sacrament, the rest kept to furnish a common table for all the brethren ....Justin Martyr, Apol. 2. p. 97. sets down the manner of it clearly in his time..... This clearly distinguisheth two parts of the Offertory, one designed for the use of all the faithful in the Sacrament, another reserved for

the use of the poor; the former called "poσpopai, “ oblations," in the Council of Laodicea, the other, kapropopiat, in that of Gangra and proportionably, the repository for the first called Sacrarium, in the fourth Council of Carthage, can. 93. (and by Possidonius, in the life of Saint Augustine, Secretarium unde altari necessaria inferuntur, "where those things are laid, and from whence fetched, which are necessary to the altar,") the other gazophylacium, or treasury:-the first St. Cyprian calls Sacrificia, "Sacrifices;" the second, Eleemosynæ, “Alms,” parallel to those which we find both together mentioned, Acts xxiv. 17.-"I came to bring alms to my nation, and offerings." This, saith Justin Martyr, is our Christian Sacrifice; which will more appear to him that considers, that the feasting of the people, their partaking of the Sacrifice, having their róμas and μepidas, was always annexed to Sacrifices, both among Jews and Heathens, which the Apostle calls "partaking of the Altar;" and, consequently, that the Sacrifice and the feast together, the Sacrifice in the Offertory, the Feast in the eating and drinking there, do complete and make up the whole business of this Sacrament, as far as the people are concerned in it; and all this blessed by the Priest, and God blessed and praised by Priest and people, and so the title of Eucharist belongs to it. Thus after Justin, Irenæus... So Tertullian ... Much more might be said of this out of ancient Constitutions and Canons, if 'twere not for my desire of brevity. pp. 374, 5.

ID.-Preface to "Dispatcher dispatched."

As for his other way of charging the schism upon us, from a supposed "separation betwixt us in necessary points of Divine worship, viz. in Sacrifice and Sacrament," if he and I, being both Englishmen, speak the same language, and there lie not some undiscovered ambiguity in the words "Sacrifice" and "Sacrament," I should hope, when the Universal Pastorship by Divine right were discarded, and only the Primacy of Order taken in its stead, the issue would be brief....

What controversies are now risen, and waged among us on these heads, he hath in part truly enumerated; though, as

he omits the two principal, concerning their private masses, and denying the cup, their no-communion and their half-communion,... so I must confess, I should not have begun the list as he doth, that "all Roman Catholics believe and reverence the Sacrifice of the Mass, as the most substantial and essential act of their religion, all Protestants condemn and abhor it." When 'tis visible that the Protestants of the Church of England believe and reverence, as much as any, the Sacrifice of the Eucharist, as the most substantial and essential act of our religion; and doubt not, but the word Missa, "Mass," has fitly been used by the Western Church to signify it; and herein abhor and condemn nothing, but the corruptions and mutilations which the Church of Rome, without care of conforming themselves to the Universal, have admitted in the celebration.-Vol. ii. p. 164.

66

BARLOW, BISHOP 1.

Almighty God, our heavenly FATHER," &c. Hear us, O merciful FATHER, we most humbly beseech Thee, (through the operation of the HOLY GHOST sanctifying both us and these (c e') gifts, and exalting them above their ordinary use, importance, and conception, &c.

THORNDIKE, PRESBYTER.-Epilogue, book iii. chap. v.

I come now to the question of the Sacrifice, the resolution whereof must needs proceed according to that which hath been determined in the point now despatched. For, having showed the presence of the Body and Blood of CHRIST in the Eucharist, because it is appointed that in it the faithful may feast upon the Sacrifice of the Cross, we have already showed, by the Scrip

1 Addition to the Prayer of Consecration, in a copy of the Book of Common Prayer, habitually used by Bishop Barlow, with very copious extracts from the Fathers and ancient Liturgies on the doctrine of the Oblation. This volume is preserved in the Bodleian Library, Arch. C. 9.

2 The letters ce refer to the two marginal directions to the Priest to "lay his hand upon all the Bread," and "upon every vessel in which there is any Wine to be consecrated."

tures, that it is the Sacrifice of CHRIST upon the Cross, in the same sense, and to the same effect, as it containeth the Body and Blood of CHRIST, which it representeth, that is, mystically and spiritually, and sacramentally, (that is, as in and by a Sacrament) tendereth and exhibiteth. For, seeing the Eucharist not only tendereth the Flesh and Blood of CHRIST, but separated one from the other, under and by several elements, as His Blood was parted from His Body by the violence of the Cross; it must of necessity be as well the Sacrifice, as the Sacrament of CHRIST upon the Cross. p. 38.

But, for the same reason, and, by the same correspondence between the Sacrifices of the Law and that of CHRIST'S Cross, it may be evident, that it is not, nor can be any disparagement to the Sacrifice of our LORD CHRIST upon the Cross, to the full and perfect satisfaction and propitiation for the sins of the world which it hath made, that the Eucharist should be counted the Sacrifice of CHRIST crucified, mystically, and, as in a Sacrament, represented to, and feasted upon by His people. The Apostle saith, that "CHRIST is gone into no holy place made with hands," &c. Heb. ix. 24-28. But have I said anything to cause any man to imagine, that I suppose CHRIST to be crucified again, as often as the Eucharist is celebrated?... Certainly, I will speak freely, neither can they that hold Transubstantiation be truly said to stand obliged to any such consequence, so long as they acknowledge, with all Christians, that the Covenant of Grace is for once settled by the one Sacrifice of our LORD upon the Cross. Why? because, though they believe the natural Flesh and Blood of CHRIST, as crucified, to be there, yet not naturally but sacramentally, (that is, in their sense, under the accidents of bread and wine, which is, indeed, and in the sense of the Church, under the species or kinds); which difference is so great an abatement of that common and usual sense, in which all Christians understand that CHRIST was sacrificed upon the Cross, that all that know it to be their profession (which all must know, that will not speak of they know not what) must acknowledge that the repeating of the Sacrifice of CHRIST crucified by the Eucharist, is not the repeating of that Sacrifice by which mankind was redeemed, otherwise