commixtion; by an humble omnipotency, or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God."

He the One High Priest, having entered once for all into the Holy of Holies, the Heaven of Heavens, is there our Unchangeable, Unceasing Intercessor, "ever living to make Intercession for us." At the Holy Eucharist we are admitted, as it were, to see in image, (as St. Ambrose saith,) what in truth He ever doth in Heaven. He Himself invisibly sanctifieth what is offered, Himself, the Only High Priest, offereth before the Father, what His Word sanctifieth. The Church pleadeth as a suppliant that same sacrifice, which He presenteth as High Priest, efficaciously.

"Therefore," says Bishop Overall, "there is no new sacrifice, but the same which was once offered, and which is every day offered to God by Christ in heaven, and continueth here still on earth, by a mystical representation of It in the Eucharist. And the Church intends not to have any new propitiation, or new remission of sins obtained, but to make that effectual, and in act applied unto us, which was once obtained by the Sacrifice of Christ upon the Cross.... and to appease His wrath towards us, to get blessings from Him, to make Christ's bloody Sacrifice effectual unto us...."

And Bishop Andrewes:-"The first, in remem

6 Printed from MS. Notes in Nicholls on the Common Prayer. 7 Sermons of the Resurrection, Serm. vii. p. 300. ed. Oxf.

brance of Him, Christ. What of Him? Mortem Domini, His death, saith St. Paul, 'to shew forth the Lord's death.' Remember Him? That we will, and stay at home, think of Him there. Nay, show Him forth ye must. That we will by a sermon of Him. Nay, it must be hoc facite. It is not mental thinking, or verbal speaking, there must be actually somewhat done to celebrate this memory. That done to the holy symbols that was done to Him, to His body and His blood in the Passover; break the one, pour out the other, to represent kλwμɛvov, how His sacred body was broken,' and iκxvvóμevov, how His precious blood was 'shed.' And in Corpus fractum and sanguis fusus, there is immolatus. This is it in the Eucharist that answereth to the sacrifice in the Passover, the memorial to the figure. To them it was, Hoc facite in Mei præfigurationem, ‘Do this in prefiguration of Me." To them prænuntiare, to us annuntiare; there is the difference. By the same rules that theirs was, by the same may ours be, termed a sacrifice. In rigour of speech, neither of them; for, to speak after the exact manner of Divinity, there is but one only Sacrifice, veri nominis, 'properly so called,' that is, Christ's death. And that sacrifice but once actually performed at His death, but ever before represented in figure from the beginning; and ever since repeated in memory, to the world's end. That only absolute, all else relative to it, representative of it, operative by it. The Lamb, but once actually slain in the fulness of

time, but virtually was from the beginning, is and shall be to the end of the world. That the centre, in which their lines and ours, their types and our antitypes do meet. While yet this offering was not, the hope of it was kept alive by the prefiguration of it in theirs. And after it is past, the memory of it is still kept fresh in mind by the commemoration of it in ours. So it was the will of God, that so there might be with them a continual foreshowing, and with us a continual showing forth, the Lord's death till He come again.' Hence it is that what names theirs carried, ours do the like; and the Fathers make no scruple at it—no more need we. The Apostle in the tenth chapter compareth this of ours to the immolata of the heathen; and to the Hebrews, habemus aram, matcheth it with the sacrifice of the Jews. And we know the rule of comparisons, they must be ejusdem generis....

"From the Sacrament, is the applying the Sacrifice. The Sacrifice, in general, pro omnibus. The Sacrament, in particular, to each several receiver, pro singulis. Wherein that is offered to us, that was offered for us; that which is common to all, made proper to each one, while each taketh his part of it; and made proper by a communion, and union, like that of meat and drink, which is most nearly and inwardly made ours, and is inseparable for

ever."

And Bishop White:-"Because His bloody Sacri

fice upon the Cross is, by this unbloody commemoration represented, called to remembrance, and applied."

9

And Archbishop Bramhall :-" We acknowledge a representation of that Sacrifice to God the Father; we acknowledge an imputation of the benefit of it; we maintain an application of its virtue: so here is a commemorative, impetrative, applicative Sacrifice. Speak distinctly, and I cannot understand what you can desire more. To make it a suppletory Sacrifice, to supply the defects of the only true Sacrifice of the Cross, I hope both you and I abhor."

And Scrivener1:-"In like manner, and much more effectually, may we say, that the action of the Eucharist presents to God the Sacrifice of Christ's Death and Mediation made by Him for mankind, especially those that are immediately concerned in that Sacrament; from which metonymical Sacrifice what great and rich benefits may we not expect!"

And Dr. Hammond 2: -"This commemoration hath two branches,-one of praise and thanksgiving to God 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 pro

• Works, p. 35, 36.

1 Course of Divinity, Book i. chap. 44.

2 Quoted in Bishop of Oxford's Eucharistica, p. 166.

fessing 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.”

And Bishop Patrick :-"For remembrance (áváμvnois) doth not barely signify recording or registering of His favours in our mind, but commemoratio, a solemn declaration that we do well bear them in our hearts, and will continue the memory and spread the fame of Him as far and as long as ever we are able....

"1. We do show forth the Lord's death, and declare it unto men.

"2. We do show it forth unto God, and commemorate before Him the great things He hath done for us. We keep it, as it were, in His memory, and plead before Him the Sacrifice of His Son, which we show unto Him, humbly requiring that grace and pardon, with all other benefits of it, may be bestowed upon us. And as the minister doth most powerfully pray in the virtue of Christ's Sacrifice when he represents it unto God, so do the

3 Quoted ibid.