XXVII. Again: "The Church is the image of heaven; the Priest the Minister NOTE of Christ; the holy Table a copy of the Celestial Altar; and the eternal Sacrifice of the Lamb slain from the beginning of the world is always the same. It bleeds no more after the finishing of it upon the Cross; but it is wonderfully represented in heaven, and graciously represented here; by Christ's action there, by His commandment here."-Worthy Comm. i. § iv. "His Melchisedeckian or eternal Priesthood joined with Kingship was consummated in His resurrection, and is now continued in His service in the heavenly Sanctuary. In which heavenly sanctuary, He perpetually offers His Blood and Passion to God, and as Man makes perpetual prayers and intercessions for us. As also He hath instituted the same Oblation of His holy Body and Blood, and commemoration of His Passion, to be made in the holy Eucharist to God the Father by His Ministers here on earth, for the same ends, viz., the application of all the benefits of His sole meritorious death and sacrifice on the Cross, till His second return out of the heavenly Sanctuary." On Heb. v. 10. X. Bishop Bull has the following passage:- "This is the constant language of the ancient Liturgies, 'We offer by way of commemoration.' . . . And this commemoration is made to God the Father, and is not a bare remembering, or putting ourselves in mind of Him. For every Sacrifice is directed to God, and the oblation therein made, whatsoever it be, hath Him for its object, and not man. In the Holy Eucharist, therefore, we set before God the Bread and the Wine, as figures or images of the precious Blood of Christ shed for us, and of His precious Body' (they are the very words of the Clementine Liturgy) and plead to God the merit of His Son's Sacrifice once offered on the Cross for us sinners, and in this Sacrament represented, beseeching Him for the sake thereof to bestow His heavenly blessings upon us."-Works, vol. ii. p. 250. XI. Johnson, in his Treatise on the Unbloody Sacrifice : "It seems clear, that the one personal Oblation performed by our Saviour Himself is not to be confined to any one instant of time, but commenced with the Paschal solemnity, and was finished at His ascension into heaven, there to appear in the presence of God for us. And if our adversaries will restrain the Oblation to the Cross alone, then they must exclude Christ's Sacerdotal entry into Heaven, as the Holy of Holies, and say that the Oblation was finished before the blood of the Sacrifice was brought into the most holy place, and there offered; contrary to what the Apostle teaches us (Heb. ix. 7); and therefore, few, I suppose, will presume thus far. And if it was consistent with the unity of the Oblation to be made in the Holy of Holies as well as upon the altar, in heaven as well NOTE as on the Cross, then I cannot conceive why the Oblation made in XXVII. the Eucharist should make the Oblation cease to be one, any more than the double offering it on the Cross and in the Holy of Holies already mentioned."-Unbloody Sacrifice, p. 93. XII. Dr. Gloucester Ridley, treating of this same subject of the Sacrifice of the holy Eucharist, asserts that, "The Lord's Supper instituted in memory of Christ's death was itself a Sacrifice, as much as any of the Jewish Sacrifices were."-The Christian Passover, p. 46. XIII. Alexander Jolly, Bishop of Moray in Scotland writes thus:— "Our resort must ever be to the Sacrifice of the death of Christ, which was prefigured, for the support of man's hope, by instituted typical sacrifices from the beginning (as we see in Adam's family); looking forward to it before its actual accomplishment; and now perpetuating the sacrificial remembrance of it in that Divine Institution, which He Himself ordained to shew it forth before God, and plead its merit, till He shall come again to judge the quick and the dead."-Christian Sacrifice, p. 183. XIV. Dr. Henry Philpotts, the present Bishop of Exeter: "In the Sacrament of the Lord's Supper, the Commemorative Sacrifice of the Body and Blood of Christ, the action and suffering of our great High Priest are represented and offered to God on earth, as they are continually by the same High Priest Himself in heaven; the Church on earth doing, after its measure, the same thing as its Head in heaven; Christ in heaven presenting the Sacrifice and applying it to its purposed end properly, and gloriously; the Church on earth commemoratively and humbly, yet really and effectually, by praying to God, with thanksgiving, in the virtue and merit of that Sacrifice which it thus exhibits."-Charge to the Clergy of his Diocese, A.D. 1836. p. 43. XV. Dr. Hickes, in his "Christian Priesthood Asserted:" “The Eucharist is a proper Sacrifice, or Offering, in which the bread and wine are offered in a proper and literal sense, and by consequence the ministers of it are, properly and literally speaking, ‘Offering Priests.'.. The primitive Christians believed . . . this commemorative Sacrifice of bread and wine . . . to be that mincha purum, that 'pure offering' foretold by the prophet Malachi ... a pure and unbloody sacrifice . . of divine institution. ... Besides the first offering of all, there were two other Oblations of the elements in the Eucharist; one before the consecration, in which they were presented to God the Father upon the Altar as the first-fruits of His creatures, the other at the Consecration, when they were offered to Him as the symbols of Christ's Body and Blood, to represent that Oblation He made of both upon the Cross, and to obtain the benefits of His death and passion."-P. 116, &c. .... XVI. Johnson, in his Treatise on the Unbloody Sacrifice:"We have the judgment of the ancients with us, who do generally assert that Christ did offer bread and wine in the Eucharist, and offered them as a Melchisedeckian Priest, and as symbols of His Body and Blood; and that in and by these symbols He did mysteriously devote His natural Body to suffer according to the will of God. And this is a certain proof, that the Fathers took 'given,' didóμevov, not only as expressing, but as meaning and intending the time then present. . . . Whatever Christ did Himself, the same He commanded us to do. If therefore He offered His own Sacramental Body and Blood in the Eucharist, He has positively commanded us to do the same. . . Do this &c.””—P. 90. XVII. Bishop Wilson writes as follows : "He then, at that instant, (of the Institution,) gave His Body and His Blood a Sacrifice for the sins of the world. He then offered as a Priest Himself under the symbols of bread and wine: and this is the Sacrifice which His priests do still offer.”—On Matt. xxvi. 28. And the same Bishop in his "Sacra Privata," has the following directions: [Upon first placing the Elements on the Altar,] “Vouchsafe to receive these Thy creatures from the hands of us sinners, O Thou self-sufficient God." [And immediately after the beginning of the Consecration, i. e. after the rehearsal of the Words of Institution,] "We offer unto Thee, our King and our God, this Bread, and this Cup... We give thanks to Thee for these and for all Thy mercies, beseeching Thee to send down Thy Holy Spirit upon this Sacrifice, that He may make this bread the Body of Thy Christ, and this cup the Blood of Thy Christ; and that all we who are partakers thereof, may thereby obtain remission of our sins and all other benefits of His Passion." ... "And together with us, remember, O God, for good the whole mystical Body of Thy Son; that such as are yet alive may finish their course with joy; and that we, with all such as are dead in the Lord, may rest in hope and rise in glory, for Thy Son's sake, Whose death we now commemorate." . . . "May I atone Thee, O God, by offering to Thee the pure and unbloody Sacrifice, which Thou hast ordained by Jesus Christ. Amen."-Works, vol. ii. pp. 226, 228. A similar Form was used by Bishop Jeremy Taylor, when the English Liturgy was proscribed by Parliament during the Great Rebellion, and may still be found printed with his other works. : XVIII. Dr. Grabe in his Adversaria writes as follows:"The Oblation of bread and wine to God the Father, partly to agnize Him as the Creator and supreme Lord of all the world, partly to represent before Him the Oblation of Christ's Body and Blood on the Cross, to the intent that He might be propitious to them that offered, and for whom it was offered, and make them partakers of all the benefits of Christ's Passion; such action, I say, hath in all Christian Churches throughout the world NOTE NOTE ever been performed by Catholic Priests, even in the Apostles' time, as also XXVII. by the heretics that had any Eucharist; and hath been observed under the notion that Christ did it Himself in the first institution of that holy Sacrament."-Adversaria, in Bibliothecâ Bodl. XIX. Dr. Brett, in his "Christian Altar and Sacrifice:" "An unbloody Sacrifice instituted by God instead of the many bloody Sacrifices of the Law." And again: “By taking the bread and giving of thanks Christ plainly made an oblation of it to God, before He brake it and pronounced it to be His Body. We ought therefore, as He did, to make an oblation of the Elements to God, before we consecrate or pronounce them to be the Body and Blood of Christ."-P. 23, 25. The same author in his Essay on the Primitive Liturgies has the following passage respecting the mixture of the cup with water: “Likewise also mixing the cup with wine and water, and blessing it, He gave it to them, &c.' Thus this most ancient Liturgy (the Clementine) not only testifies that it was the practice of the Church to mix water with the eucharistical wine, but teaches us that Christ Himself did so also, thereby informing us of the necessity of such a mixture, since it is necessary that we should offer the same elements which Christ offered, or we do not do as He did, and commanded us to do. All the Liturgies take notice of this mixture, and either direct by some rubric that water should be mingled with the wine, or make express mention of such a mixture in the recital of the Words of Institution, as the Clementine Liturgy has here done."-P. 193. XX. Bishop Overall, on those words of the Liturgy which occur after the Consecration, “That by the merits and death of Thy Son Jesus Christ, and through faith in His blood, we and all Thy whole Church, &c.:”— "This is a plain oblation of Christ's death once offered, and a representative Sacrifice of it for the sins and for the benefit of the whole world, of the whole Church; that both those which are here on earth, and those that rest in the sleep of peace, being departed in the faith of Christ, may find the effect and virtue of it. And if the authority of the ancient Church may prevail with us, as it ought to do, there is nothing more manifest, than that it always taught as much: and it is no absurdity to say, Here is an Oblation made for all, when it is not only commemorated to have been once offered, but solemn prayers are here also added, and a request made, that it may be effectual to all. (St. Chrys. 18 Matt. Hom. 72. in Johan.) . . . And in this sense it is not only an Eucharistical, but a propitiatory Sacrifice: and to prove it a Sacrifice propitiatory, always so acknowledged by the ancient Church, there can be no better argument than that it was offered up not only for the living, but for the dead, and for those that were absent, for them that travelled, for Jews, for heretics, &c., who could have no other benefit of it, but as it was a propitiatory Sacrifice. And that thus they did XXVII. offer it, read a whole army of Fathers, apud Mald. de Sac. p. 342. Nos NOTE autem ita comparati sumus, ut cum tam multis et magnis autoribus errare malimus, quam cum Puritanis verum dicere. Not that it makes any propitiation as that of the Cross did, but only that it obtains and brings into act that propitiation, which was once made by Christ."—Ib. pp. 49, 50. XXI. Mede, in his work entitled "The Christian Sacrifice:" "The Sacrifice of Christians is nothing but that One Sacrifice of Christ once offered upon the Cross, again and again commemorated. Which is elegantly expressed by those words of St. Andrew recorded in the History of His passion written by the Presbyters of Achaia; where Ægeas the proconsul requiring of him to sacrifice to idols, he is said to have answered thus; 'I sacrifice daily to Almighty God, but what? not the smoke of frankincense, nor the flesh of bellowing bulls, nor the blood of goats. No; but I offer daily the unspotted Lamb of God on the Altar of the Cross; whose Flesh and Blood though all the faithful eat and drink of, yet all this notwithstanding, the Lamb that was sacrificed remains entire and alive still.""-P. 379. XXII. And Herbert Thorndike, in his book entitled "The Epilogue :""Having shewed the presence of the Body and Blood of Christ in the Eucharist, because in it is appointed that the faithful may feast upon the Sacrifice of the Cross, we have already shewed by the Scriptures 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.”—B. iii. c. v. p. 38. And again: “Inasmuch as the Body and Blood of Christ is in the Eucharist, in so much it is the Sacrifice of Christ upon the Cross, &c. . . . Certainly the sacrifices of the old Law ceased not to be sacrifices, because they were figures and prophecies of that One Sacrifice upon the Cross, which mankind was redeemed with. And why should the commemoration and representation of that One Sacrifice upon the Cross be less properly a Sacrifice, in dependence upon and denomination from that One which the name of Sacrifice upon the Cross was first used to signify?”—P. 40. And again: "But whether the Eucharist, not only in regard of this Oblation, but also in regard of the Consecration, may be called a propitiatory Sacrifice, this, I perceive, is yet a question :"... [and then resolving this question, he proceeds:] "I maintain, that the Consecration of the Eucharist is indeed a Sacrifice, whereby God is rendered propitious.” . . . (pp. 41, 43.) "For having maintained that the Elements are really changed from ordinary bread and wine into the Body and Blood of Christ, mystically present, as in a Sacrament; and that in virtue of the consecration, not by the faith of him that receives, I must admit and maintain whatsoever appears duly consequent to this truth, namely that the elements so consecrated are truly the Sacrifice of Christ upon the Cross, inasmuch as the Body and Blood of Christ Crucified are contained in them, (and that |