infinite labour to report all that may be said. To be short, St. Hierome saith, turning himself unto CHRIST: "Then shalt Thou, O CHRIST, receive Sacrifice, either when Thou offerest up Thyself for us unto Thy Father," (which was only upon the cross,) "or else, when Thou receivest of us praises and thanksgiving."

All these things are true, M. Harding you cannot deny them.... GOD's name be blessed for ever, we want neither Church nor Priesthood, nor any kind of Sacrifice, that CHRIST hath left unto His faithful.-pp. 130, 1.

St. Cyprian saith, "We offer our LORD's cup mixed with wine." But he saith not as you say, "We offer up the Son of GOD substantially and really unto His Father." Take away only that blasphemy wherewith you have deceived the world and then talk of mingling the cup, and of the Sacrifice, while ye list. St. Cyprian saith, "We offer the LORD's cup," meaning thereby, the wine contained in the cup. So likewise St. Augustine saith: "The Church offereth up the Sacrifice of bread and wine." If there be any darkness in this manner of speech, both St. Cyprian and St. Augustine have plainly expounded their meaning. St. Cyprian, in the same Epistle before alleged, saith thus: "The cup is offered in remembrance of CHRIST: by the wine CHRIST'S Blood is showed, or signified: therefore wine is used, that by wine we may understand the LORD's Blood: water only without wine, cannot express the Blood of CHRIST: in the water we understand the people in the wine CHRIST'S Blood is represented : in all our Sacrifices, we work the memory of CHRIST's passion: the Sacrifice that we offer, is the Passion of our LORD." Thus much St. Cyprian in the same epistle. St. Augustine saith," In this Sacrifice is a Thanksgiving, and a remembrance of the Flesh of CHRIST, that He hath offered for us, and of the Blood of CHRIST that He shed for us." Thus saith St. Cyprian: thus saith St. Augustine: thus say the old godly learned fathers of the Church of CHRIST.-P. 140.

ID.-Replie unto M. Harding's Answer.

But M. Harding saith: "The Sacrifice of the Church is not thanksgiving, as our new masters teach us." Certainly our Sacrifice is the very Body of CHRIST, and that for ever, according to the order of Melchizedeck, evermore standing in God's presence, and evermore obtaining pardon for us: not offered up by us, but offering us up unto God the Father. For the same, it is our part to offer unto GoD our Sacrifice of praise and thanksgiving. And this is the doctrine, not only of them whom it liketh M. Harding to call new masters, but also of the oldest and most Catholic Doctors of the Church. And to allege one instead of many, St. Augustine hereof writeth thus: "In these fleshly Sacrifices (of the Jews) there was a figure of the Flesh, that CHRIST afterward would offer but in this Sacrifice of the Church, there is a thanksgiving, and a remembrance of that Flesh, which CHRIST hath already offered for us." If M. Harding will happily refuse St. Augustine, as mistrusted for one of these new masters, yet he may not well refuse his own Mass Book. There he himself even at his Mass is taught to say: "We that do offer up to Thee this Sacrifice of praise."-p. 267.

True it is, the ministration of the holy Communion is oftentimes of the old learned fathers called a Sacrifice: not for that they thought the Priest had authority to sacrifice the Son of GOD, but for that therein we offer up unto God thanks and praises for the great Sacrifice once made upon the cross. So saith St. Augustine: "In this Sacrifice is a thanksgiving, and a remembrance of the flesh of CHRIST, which He hath offered for us." So Nazianzenus calleth the holy Communion, "A Figure of that great mystery of the death of CHRIST." This it is that Eusebius calleth, "The Sacrifice of the LORD's table:" which also he calleth: "The Sacrifice of praise."—pp. 415, 6.

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Chrysostom showeth in what sense other ancient fathers used this word, Sacrifice, and also utterly overthroweth M. Harding's whole purpose touching the same. For, as he saith, we offer up the same Sacrifice that CHRIST offered," so in most plain wise, and by sundry words, he removeth all doubt, and declareth in what sort and meaning we offer it. He saith not, as M. Harding saith, "We offer up the Son of God unto His Father, and that verily and indeed:" but contrariwise thus he saith, "We offer

indeed, but in remembrance of His death. This Sacrifice is an example of that Sacrifice. This that we do, is done in remembrance of that that was done. We offer up the same that CHRIST offered or rather we work the remembrance of that Sacrifice." Thus we offer up CHRIST, that is to say, an example, a commemoration, a remembrance of the death of CHRIST. This kind of Sacrifice was never denied: but M. Harding's real Sacrifice was never yet proved.—pp. 424.

BILSON, BISHOP.-Of Subjection and Rebellion.

Philander (Romanist). All the fathers with one consent stand on our side for the Sacrifice.

Theophilus (Anglican). You be now where you would be; and where the Fathers seem to fit your feet. But if your Sacrifice be convinced to be nothing less than Catholic or consequent to the Prophets', Apostles', or Fathers' doctrine, what say you then to your vanity in alleging, if not impiety in abusing, so many Fathers and Scriptures to prop up your follies? . . . . .Let it therefore first appear what they teach touching the Sacrifice of the LORD's table, and what we admit: and then it will soon be seen which of us twain hath departed from them. The Fathers with one consent call not your private Mass, that they never knew, but the LORD's Supper a Sacrifice, which we both willingly grant and openly teach: so their text, not your gloze may prevail. For there, besides the Sacrifice of praise and thanksgiving, which we must then offer to God for our redemption and other His graces bestowed on us in CHRIST His Son: besides the dedication of our souls and bodies to be a reasonable, quick, and holy Sacrifice to serve and please Him: besides the contributions and alms there given in the Primitive Church for the relief of the poor and other good uses: a Sacrifice no doubt very acceptable to God: I say besides these three sundry sorts of offerings incident to the LORD's table, the very Supper itself is a public memorial of that great and dreadful Sacrifice, I mean, of the death and blood-shedding of our SAVIOUR. The visible Sa

....

crifice of bread and wine, representing the LORD's death, St. Augustine enforceth in these words: . . (vid. sup. Jewell, P. 61). With him agreeth Irenæus; "Christ, willing his disciples to offer

unto God the firstfruits of His creatures,

took the creature of

bread and gave thanks, saying, This is my body. And likewise He confessed the cup which is a creature amongst us, to be His Blood, teaching the new oblation of the New Testament, which the Church, receiving from the Apostles, offereth to God throughout the world.” ...

This oblation of bread and wine for a thanksgiving to GoD, and a memorial of His Son's death, was so confessed and undoubted a truth in the Church of CHRIST, till your Schoolmen began to wrest both Scriptures and Fathers to serve their quiddities, that not only the Liturgies under the names of Clemens, Basil, and Chrysostom, do mention it: ("We offer to Thee our KING and GOD this bread and this cup, according to Thy Son's institution: tua ex tuis offerimus tibi Domine, we offer Thee, O LORD, these Thy gifts of Thine own creatures") . . . ; but also the very Missals used in your own Churches at this day do confirm the same. These be the words of your own Offertory: "Receive, Holy Father, GOD Everlasting, this undefiled Host; which I, Thine unworthy servant, offer to Thee my KING and true GOD.... We offer to Thee, O LORD, this cup of salvation, intreating Thy goodness that it may be taken up into Thy sight, as a sweet smell for the saving of us and the whole world. Receive, blessed Trinity, this oblation, which we offer to Thee, in remembrance of the passion, resurrection, and ascension of CHRIST JESUS Our LORD. We humbly beseech Thee, most merciful Father, through JESUS CHRIST Thy Son our LORD, that Thou accept and bless these gifts, these presents, these holy undefiled Sacrifices, which we offer to Thee first for Thy Church, holy and Catholic," &c. . . .

Certainly you speak these words long before you repeat CHRIST'S institution. ... What then offer you in this place? CHRIST, or the creatures of bread and wine? By your own doctrine CHRIST is not present, neither any change made till these words, "This is my body," "this is my blood," be pronounced: ergo, before consecration, the creatures of bread and wine keep their proper and earthly substance, when notwithstanding yourselves offer them to God in your masses for the remission of your sins, VOL. IV. No. 81.

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redemption of your souls, and to profit the quick and the dead by that oblation. You teach the people that nothing is offered by the priest to God the Father for remission of sins, but CHRIST His Son: your mass, where this should be done, convinceth that sacrifice not CHRIST, but the creatures of bread and wine. Be you not more than blind which see not that the prayers which you daily frequent refute that Sacrifice which you falsely pretend?

you

PHIL. As though the ancient Fathers did not also say that CHRIST himself is daily offered in the Church.

THEOPH. Not in the substance, which is your error, but in signification, which is their doctrine and ours. Take their interpretation with their words, and they make nothing for your local and external offering of CHRIST. "Was not CHRIST," saith Austin, once sacrificed in Himself? and yet in a Sacrament is He offered for the benefit of the people, not every Paschal feast only, but every day."... Mark well the words of Cyprian, "The passion of the LORD is the Sacrifice which we offer:"of Ambrose, "Our High Priest is He that offered (on the cross) a Sacrifice to cleanse us; the very same we offer now; which being then offered cannot be consumed, this sacrifice is a sampler of that, we offer that very sacrifice for ever :"-of Eusebius, "CHRIST after all things (ended), offered a wonderful oblation, and most excellent Sacrifice (on the cross) for the salvation of us all, and gave us a memory thereof instead of a Sacrifice. We therefore offer the remembrance of that great Sacrifice in the mysteries which he delivered us:"-of Chrysostom, "Bringing these mysteries we stop the mouths of those that ask, how we prove that CHRIST was sacrificed (on the cross)? For if JESUS were not slain, whose sign and token is this sacrifice?"—of Austin, "We sacrifice to God in that only manner in which He commanded we should offer to Him at the revealing of the New Testament: the flesh and blood of this Sacrifice was yielded in very truth when CHRIST was put to death: after His ascension it is now solemnized by a sacrament of memory."-pp. 687-691.

In this very sense CHRIST is offered daily. Chrysostom: "Do we not offer every day? we do: but a memorial of His death. We do not offer another sacrifice, but ever the same, or rather