celebration, and by the Priests afterwards; which was undoubtedly a sacrificial rite; for we know that "the blood was given to be an atonement for the soul:" and that the death of CHRIST Corresponds hereto, the Apostle directly affirms in the text, "CHRIST our Passover is sacrificed for us.”—pp. 39-41. But, this point secured, it may be objected, that since the LORD's Supper was instituted in remembrance of the Sacrifice of CHRIST, it cannot be itself a Sacrifice, only a memorial. This leads me to shew, Secondly, That the LORD's Supper in stitutedin memory of CHRIST's death, was itself a Sacrifice, as much as any of the Jewish sacrifices were. I a 1. It is no argument against it to say it is a memorial, and therefore no sacrifice; for amongst the Jews we find that the most consecrated part of the Sacrifice is called "Memorial;" mean that part of the meat-offering which was burnt upon the altar, as God's appropriate share . . . . . This objection rather helps us; for it proves at least, that the LORD's Supper is nevertheless a SACRIFICE for being a MEMORIAL. 2. The Passover itself was appointed, amongst other reasons, as a memorial; and yet it is expressly called, "The Sacrifice of the LORD'S Passover:" the rite therefore, which succeeds in the place of that, and is, like that, appointed for a " Memorial," is, like that, to be considered as a Sacrifice also. 3. I contend for its being a Sacrifice, as much, and no more than the Jewish Sacrifices were, because the death of CHRIST WAS the one, only, real Sacrifice, which could be offered but in one instant of time and yet, as the benefits thereby procured were the greatest comfort, and only support to a burthened conscience, it was therefore necessary that they should be often present to the mind, in all ages of the world. For this reason types were instituted to prefigure the Sacrifice of CHRIST before He suffered; and for the same reason a memorial instituted to commemorate it after He suffered; both of them appointed for the same purpose, to represent the death of CHRIST: they are equally memorials, and equally sacrifices, differing from one another, only as the morning and evening shadow. VOL. IV. No. 81. Ee 4. St. Paul understood the LORD's Supper as a Sacrifice, as appears in this epistle from whence the text is taken: he exhorts the Corinthians who communicated at it, not to eat of the meats sacrificed to idols; for, says he, "You cannot be partakers of the LORD's table, and the table of devils;" so that table signifies the same thing in both places, only appointed for different services. But the table of devils means the altar, and the meat upon it the Sacrifices offered thereon .... and as the table of the LORD is opposed to these, it must be opposed under the notion of an altar, and the cup of blessing, and bread partook of there, under the notion of a Sacrifice. This passage leads me to shew Thirdly. That the LORD's Supper is, further, a covenanting rite; and this appears because it is a feast upon a Sacrifice, and all such feasts were covenanting rites... Whence 1. Sacrifices, as religious feasts, were in testimony of friendship betwixt the Deity and the sacrificers, who had eaten their respective portions. . . . 2. In the Jewish economy they were always accounted as such.... 3. As sacrifices in general, so the Passover in particular, was a covenanting rite, by which the LORD engaged to be their God, .... No person was permitted to partake of this Sacrifice, and thereby renew their covenant, who had not before entered into covenant by the rite of circumcision. Wherefore the LORD's Supper, succeeding in the place of the Passover, and being itself a Sacrifice, ought to be looked upon (not as the making a new and fresh covenant with GoD) but as repeating and confirming one already made, namely that at our Baptism; and accordingly "the cup" is called by our SAVIOUR, "the new covenant in His Blood."-pp. 46–52. JONES, PRESBYTER.-The Churchman's Catechism. Q. When are alms more particularly required by the Church? A. In the Communion Service; when, with the holy oblation of CHRIST'S Body and Blood, it is right we should offer ourselves and our worldly substance to be consecrated with the offering of the Eucharistic Sacrifice; that we, and all we have, may be acceptable and blessed."-Works, vol. xi. p. 419. COMPILERS OF THE AMERICAN PRAYER-BOOK. All glory be to Thee, ALMIGHTY GOD, our heavenly Father, for that Thou, of Thy tender mercy, didst give Thine only SoN JESUS CHRIST to suffer death upon the Cross for our redemption; who made there, &c. . . and did institute, and in His holy Gospel command us to continue, a perpetual memory of that His precious death and Sacrifice until His coming again: For in the night in which He was betrayed, He took bread, &c. . . Wherefore, O LORD, and heavenly FATHER, according to the institution of Thy dearly beloved SON our SAVIOUR The Oblation. JESUS CHRIST, we, Thy humble servants do celebrate and make here before Thy divine Majesty, with these Thy holy gifts, which we now offer unto Thee, the memorial Thy SoN hath commanded us to make; having in remembrance His blessed passion and precious death, His mighty resurrection and glorious ascension; rendering unto Thee most hearty thanks for the innumerable benefits procured unto us by the same. And we most humbly beseech Thee, O merciful FATHER, to hear us, and of Thy Almighty goodness, vouchsafe to The Invocation. bless and sanctify, with Thy Word and Holy Spirit, these Thy gifts and creatures of bread and wine; that we, receiving them according to Thy Son our SAVIOUR JESUS CHRIST'S holy institution, in remembrance of His Death and Passion, may be partakers of His most blessed Body and Blood. And we earnestly desire Thy fatherly goodness mercifully to accept this our Sacrifice of praise and thanksgiving; most humbly beseeching Thee to grant, &c. . . . humbly beseeching Thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of Thy SON JESUS CHRIST, be filled with Thy grace and heavenly benediction, and made one body with Him, that He may dwell in them and they in Him. And although we are unworthy, &c. HORSLEY, BISHOP'. With respect to the comparative merit of the two Offices for England and Scotland, I have no scruple in declaring to you, what some years since I declared to Bishop Abernethy Drummond, that I think the Scotch Office more conformable to the primitive models, and, in my private judgment, more edifying, than that which we now use; insomuch that were I at liberty to follow my own private judgment, I would myself use the Scotch Office in preference. The alterations which were made in the Communion Service, as it stood in the first book of Edward VI. to humour the Calvinists, were in my opinion, much for the worse; nevertheless, I think our present Office is very good; our form of Consecration of the elements is sufficient; I mean that the elements are consecrated by it, and made the Body and Blood of CHRIST, in the sense in which our LORD Himself said, the bread and wine were His Body and Blood. DAUBENY, PRESBYTER.-Discourses 2. The holy Eucharist is a commemorative Sacrifice, offered up to GOD, by way of memorial, or bringing to remembrance that grand Sacrifice, once offered on the Cross, and for the purpose of applying the merits of it to the parties who, in faith, offer it up. From a Letter dated London, June 17, 1806, to the Rev. John Skinner, printed in his "Office, &c. according to the use of the Episcopal Church in Scotland," containing in the Appendix to Bishop Horsley's "Collation of Offices," &c. viz. "the several Communion Offices in the Prayer Book of Edward VI., the Scotch Prayer Book of the year 1637, the present English Prayer Book, and that used in the present Scotch Episcopal Church.”—See Skinner, p. 157. note. 2 "See Discourse IV. of a printed volume of Discourses, by the Rev. Charles Daubeny, Archdeacon of Sarum, and dedicated to the [present] Bishop of Salisbury. In which discourse, if Mr. Daubeny has expressed no other doctrine, than such as the Church of England authorises; and, at the same time, has expressed the very doctrine which the Episcopal Church in Scotland authorises, then is the doctrine of both Churches one and the same.”—Skinner's Office, &c. p. 53. note. ID.-Appendix to Guide to the Church'. The first Christians had no idea of the holy Eucharist being a proper propitiatory Sacrifice, in which the Body and Blood of CHRIST, in truth, reality, and substance, are offered up-the ideas which gave rise to the idolatry practised in the modern Church of Rome, on the subject,-but they consider it to be a commemorative Sacrifice and typical representation, by way of memorial, of the grand Sacrifice that had been offered upon the Cross by JESUS CHRIST; an idea, which perfectly secures the possessors of it from the gross corruptions of the Church of Rome, because the commemoration of a fact cannot be the fact itself; the representation cannot be the thing designed to be represented; the sign cannot be the reality, which it is meant to signify. the idea which our Church entertains upon the subject. She considers the Sacrament of the LORD's Supper to be a feast upon a Sacrifice; to constitute it such, that which is feasted upon must have been first made a Sacrifice, by having been offered up by a priest. Such is the idea which the episcopal Church of Scotland has upon this sacred subject; which, . . by forming her Communion Service upon the model of that set forth for the use of the Church of England, in the reign of Edward VI. still keeps closer to the original pattern of the primitive Church, in the celebration of this service, than the Church of England now does. vol. ii. P. 414. Such is JOLLY, BISHOP.-Christian Sacrifice in the Eucharist 2. All grace, all virtue spring from the ever full and ever flowing fountain which was opened in His adorable side, pierced with a spear upon the Cross, whence issued blood and water-water to wash, and blood to give us life; for His death, His atoning blood, is our life. This is the sole foundation of man's claim of pardon, grace, and glory, from Adam to the end of the world. 1 As quoted by Skinner, p. 28. 2 The whole volume is a concise and valuable statement of the doctrine, and refers to a chain of writers in the English branch of the Church. |