the consecration, the Sacrifice of CHRIST upon the Cross, propitiatory and impetratory for them who communicate in it by receiving the elements; (whether or no by virtue of this oblation, propitiatory and impetratory, for the necessities of the rest of the Church, as well as the congregation present ;) I leave to men of reason, but not to puritans, to judge. This, I am sure, the condition of the Gospel, (which is the fourth reason, for which I have showed that the Eucharist is counted a Sacrifice in the sense of the Church,) is exactly expressed in the words that follow, to the confusion of all puritans, that would have us expect the blessings promised, from such a kind of faith which supposeth it not, neither implies it; "And here we offer and present unto Thee, O LORD, ourselves, our souls," &c. For, the reason which obliges us to profess this at receiving the Eucharist, (which is the New Testament in the Blood of CHRIST,) is, because the promises which the Gospel covenanteth for, depend upon it, as the condition which renders them due. And, upon these premises, I may well conclude, that all the reasons, for which I have showed that the Eucharist is a Sacrifice in the sense of the Church, are recapitulated and comprised in that which followeth: "And though we be unworthy, through our manifold sins," &c.-pp. 52, 3.

ID.-Just Weights and Measures.

This is further seen by the words of St. Paul, when, inferring his purpose, to wit, that Christians ought not to communicate in things sacrificed to idols, upon that which he had premised, "The cup," &c. he addeth, 1 Cor. x. 18-21, “Behold, Israel after the flesh," &c. These words manifestly suppose the Eucharist to be the communion of the Sacrifice of CHRIST upon the Cross. So that, as those who ate of the Sacrifices of the altar (whether by the priests or by themselves) did feast with God, whose altar had received and consumed a part of those Sacrifices, so those that communicate in the Eucharist, do feast upon the Sacrifice of our LORD CHRIST on the Cross, which God is so well-pleased with as to grant the covenant of grace, and the publication thereof, in consideration of it. This, being evidently VOL. IV.-81.

N

that correspondence which the discourse of St. Paul requires, remains manifestly proved by the same.-p. 9.

The same sense is contained in St. Paul's words, 1 Cor. v. 8, 9. "CHRIST Our Passover," &c. For, if we consider the circumstance of time and place, which our LORD took to institute the Sacrament of the Eucharist, just when the Paschal Lamb was eaten, how shall we deny the Sacrifice of CHRIST upon the Cross to have been as presently received there as the Sacrifice of the Paschal Lamb was the subject and occasion of the feast, at which he ordained it? But the discourse by which the Apostle persuades Christians to separate themselves from the Jews, Heb. xiii. 10-16, is most pertinent to this purpose, as that which is not to be understood otherwise.... And surely, if we consider but the name of Eucharist, we cannot think it could have been more properly signified, than by calling it "the Sacrifice of praise, the fruit of the lips that confess the name of God;" for, when he proceeds to exhort, not to forget communicating their goods, do we not know, and have we not made it to appear, that this must be by their oblations to the altar, the first fruits of their goods, whereof the Eucharist being first consecrated, the rest served the necessities of the Church? . . . If, therefore, the eating of the Sacrifice of the Cross, in the Sacrament of the Eucharist, mean no more but the signifying and the figuring of that eating of the Sacrifice of the Cross, which is done by a lively faith, (that is, by every one that considers the death of CHRIST with that faith, which, supposing all that the Gospel says of it to be true, resolves faithfully to profess Christianity,) the question is, why the Sacrament of the Eucharist was instituted by GoD? why, in those elements, and to what purpose, seeing, without God's appointment, men could have done it of themselves, to the same effect? But, if it be manifest, that, by the Sacrament of the Eucharist, Gou pretends to tender us the communion of the Sacrifice of CHRIST upon the Cross, then is there another presence of the Body and Blood of our LORD in the Sacrament, beside that spiritual presence in the soul, which that living faith effecteth without the Sacrament, as well as in the receiving of it. pp. 9, 10.

If the consecrated elements be the Flesh and Blood of CHRIST, then are they the Sacrifice of CHRIST crucified upon the Cross. For they are not the Flesh and Blood of CHRIST as in His Body, while it was whole, but as separated by the Passion of his Cross. Not that CHRIST can be sacrificed again; for a Sacrifice being an action done in succession of time, cannot be done the second time, being once done because then it should not have been done before; but, because the Sacrifice of CHRIST crucified is represented, commemorated, and applied, by celebrating and receiving the Sacrament, which is that Sacrifice. They of the Church of Rome, that would make the breach wider than it is, do but justify the Reformation, by forcing any other reason of a Sacrifice out of the Scripture, expounded by the consent of God's Church. And they which stumble at the Altar, and the Priesthood, which the Sacrifice inferreth, plainly they invite us to renounce the whole Church of GOD, with the Church of Rome, for their sakes. And how much Christianity they will leave us when that is done, who will undertake?-pp. 95, 6.

The common prayers of the Church, that is, of those who were admitted to communion with the Church, were always made at the altar, or communion table, in the action of the Sacrament. Reason good. How can Christians think their prayers so effectual with GOD, as when they are presented at the commemoration of the Sacrifice of CHRIST crucified, the representation whereof to GOD, in heaven, makes His intercession there so acceptable?— p. 102.

However, the ancient Church manifestly signifieth, that they did offer their oblations, out of which the Eucharist was consecrated, with an intent to intercede with God for public or private necessities; and that, out of an opinion that they would be effectual, alleging the Sacrifice of CHRIST Crucified then present, which renders CHRIST'S intercession effectual for us. And this is the true ground, why they attributed so much to this commemoration of the Sacrifice; which makes nothing for the effect of it in private Masses, but more than will be valued, for the frequenting of the holy Eucharist.-p. 103.

ID.-Judgment of the Church of Rome'.

The council of Trent enjoineth to believe that CHRIST instituted a new passover to be sacrificed as well as represented, commemorated, and offered in the Eucharist, de Sacrificio Missæ, cap. i. which is false.

For the Sacrifice of CHRIST'S Cross is commemorated, represented, and offered, as ready to be slain, in and by the Eucharist; but not slain, and therefore not sacrificed in it, and celebrating it.

And therefore, when it is said there, cap. 11. Quod in Missa Christus incruentè immolatur, if it be meant properly, it is a contradiction; for that which hath blood is not sacrificed but by shedding the blood of it; if figuratively, it signifies no more than that which I have said, that it is represented, commemorated, and offered as slain.

TAYLOR, BISHOP, CONFESSOR AND DOCTOR.-Life of Christ, Disc. xix. On the Institution and Reception of the Sacrament.

Upon the strength of the premises, we may sooner take an estimate of the graces which are conveyed to us, in the reception and celebration of this holy Sacrament and Sacrifice. For, as it is a commemoration and representment of CHRIST's death, so it is a commemorative Sacrifice: as we receive the symbols and the mystery, so it is a Sacrament. In both capacities, the benefit is next to infinite. First: for whatsoever CHRIST did at the institution, the same He commanded the Church to do, in remembrance and repeated rites; and Himself also does the same thing in heaven for us, making perpetual intercession for His Church, the body of His redeemed ones, by representing to the FATHER His death and Sacrifice. There He sits, a High Priest continually, and offers still the same one perfect Sacrifice; that is, still represents it as having been once finished and consummate in order to perpetual and never-failing events. And this also His ministers do on earth; they offer up the same Sacrifice to GOD,

1 "As it was delivered by him, in a Paper to a Lady, a little before his death." See Hickes's Controversial Letters, Appendix, Paper 1.

the Sacrifice of the Cross, by prayers, and a commemorating rite and representment, according to His holy institution. And as all the effects of grace and the titles of glory were purchased for us on the Cross, and the actual mysteries of redemption perfected on earth, but are applied to us, and made effectual to single persons and communities of men, by CHRIST's intercession in heaven; so also they are promoted by acts of duty and religion here on earth, that we may be "workers together with God," (as St. Paul expresses it,) and, in virtue of the eternal and allsufficient Sacrifice, may offer up our prayers and our duty; and, by representing that Sacrifice, may send up, together with our prayers, an instrument of their graciousness and acceptation. The funerals of a deceased friend are not only performed at his first interring, but in the monthly minds and anniversary commemorations; and our grief returns upon the sight of a picture, or upon any instance which our dead friend desired us to preserve as his memorial: we "celebrate and exhibit the LORD'S death," in Sacrament and symbol; and this is that great express, which, when the Church offers to GOD the FATHER, it obtains all those blessings which that Sacrifice purchased. Themistocles snatched up the son of King Admetus, and held him between himself and death, to mitigate the rage of the king, and prevailed accordingly. Our very holding up the Son of God, and representing Him to His FATHER, is the doing an act of mediation and advantage to ourselves, in the virtue and efficacy of the Mediator. As CHRIST is a Priest in heaven for ever, and yet does not sacrifice Himself afresh,-nor yet without a Sacrifice could He be a Priest, but, by a daily ministration and intercession, represents His Sacrifice to GoD, and offers Himself as sacrificed; so He does upon earth, by the ministry of His servants: He is offered to God, that is, He is, by prayers and the Sacrament, represented or "offered up to GOD, as sacrificed;" which, in effect, is a celebration of His death, and the applying it to the present and future necessities of the Church, as we are capable, by a ministry like to His in heaven. It follows, then, that the celebration of this Sacrifice be, in its proportion, an instrument of applying the proper Sacrifice to all the purposes which it first designed. It