now to speak of, all joined in this one sentence of Eusebius.pp. 65-7.

To proceed then with this collection of Sacrifices in this one Sacrifice, the third is Sacrificium non pecoris trucidati, as St. Augustine calleth it, The Sacrifice not of slain beasts, but of broken and contrite hearts, by repentance and sorrow for sin... -p. 67.

I proceed to the fourth, for I shall have occasion to speak of this again. . . and that is Sacrificium orationis et laudis, the Sacrifice of prayer and praise. . . .

...

As for prayer... I ever thought that our SAVIOUR, before He offered His all-sufficient Sacrifice on the Cross, did offer up supplications with strong cries and tears, and He was heard for His reverence. And His action being our institution, we should follow His steps, and offer our prayers and supplications with strong cries and tears before we did presume to present CHRIST sacrificed to His FATHER, or receive Him ourselves, or offer up the sacrifice of our souls and bodies, and the whole Church, which is the daily Sacrifice of the Church. I ever took it, that the Apostles knew best how this Sacrament was to be received; . . . And in the 13th of the Acts, the Church at Antioch, before they sent out Paul and Barnabas, they ministered, fasted, and prayed here is fasting and prayer, and it is likely it was not without the LORD's Supper; for that which we read ministering, is translated by Erasmus to be sacrificing, Sacrificantibus illis, and sacrificing did surely imply the representation of CHRIST'S Sacrifice; and the word is AETOUρYOUνTWY, " offering of divine λειτουργούντων, worship" and so there was then a Liturgy, and all Liturgies had this Sacrament in them: so prayer went through with this Sacrament...—p. 72.

I come to the fifth Sacrifice that I find in the LORD's Supper, and that is Sacrificium Eleemosynarum, the Sacrifice of Alms... -p. 78.

This is then plain, that, in the ministration and receiving of the Sacrament, there are these five kinds of Sacrifices: 1. The Sacrifice commemorative to Godward, and communicative to us. 2. The Sacrifice of ourselves, our souls and bodies, in which the

Church offers the mystical body of CHRIST, that is, itself, the Church, to God, by her High Priest, CHRIST, &c.—And in the offering of all these solemn Sacrifices, humility, both of soul and body, is necessarily required: and, therefore, this Sacrament ought to be received with kneeling.-p. 84.

I come now to the reasons for sitting, for the authorities are for standing. p. 214.

The third reason is prærogativa mensæ et convivarum : the prerogatives and liberties of a table and a guest....

But this man might have remembered, that the Eucharist is as well called Sacrificium and Cultus Dei as Cona: and then kneeling and prostration, and adoration, are more fitting gestures for sacrificers and worshippers, than sitting is for guests at the table of the LORD of all power and majesty.

And, therefore, as in St. Paul there is mensa Domini," the table of the LORD;" so there is habemus altare, "we have an altar," &c.; and the word altar, in the Fathers, is more common than the word table; so that, as the name of table may plead for sitting, so the name of altar enforceth worship, and Sacrifice, and that implied adoration and kneeling.—pp. 227-9.

The fourth reason is, it is contra jus naturæ, contrary to the law of nature, kneeling at a feast or banquet: therefore it is unlawful to kneel at the feast or Supper of the Lord.

Here I would be glad to know where this law of nature is written, or to be found. If by the law of nature be understood the moral law, I find bowing down, or kneeling, commanded there in the worship of God. . . . . And this Sacrament is a principal part of God's worship. . . . . If he mean the law of nature, that is, the nature of the thing or action. . . . . then kneeling is most agreeable to the nature of the action, or thing done, that is the Eucharist for it is altogether an action of subjection, and humility, and therefore kneeling is most suitable to it. It is Cultus Dei, the worship of GoD, and a most eminent and principal part of it. It is a Sacrifice commemorative: it is a Sacrifice of ourselves, our souls and bodies: it is a Sacrifice of contrition offered by penitentiaries: a Sacrifice of prayer, offered by suppliants; and kneeling is most fit for Sacrificers: it is the

Eucharist or Sacrifice of praise: and in the Revelation, where it is often said, that the elders did fall down and worship, there is seldom or never any prayer made for want, but honour, and glory, and praise for that which was received. So kneeling is most suitable to thanksgiving. pp. 232, 3.

ID.-Funeral Sermon for Bishop Andrews.

In the tenth verse (Heb. xiii.) the Apostle saith, "We have an altar, &c. . . Habemus altare. We have; that is, Christians... And yet it is commune altare, a common altar to all Christians. And so it is externum altare, not only a spiritual altar in the heart of every Christian; then St. Paul should have said habeo, or habet unusquisque: I have, and every Christian hath in private to himself: but "We have an altar," that is, all Christians have; and it must be external, else all Christians cannot have it.

Our Head CHRIST offered His Sacrifice of Himself upon the Cross; and the Cross of CHRIST was the "altar" of our Head, where He offered the unicum, verum, et proprium Sacrificium, the only, true, proper Sacrifice, propitiatory for the sins of mankind; in which all other Sacrifices are accepted, and applicatory of this propitiation....

Now as CHRIST's cross was His altar, where He offered Himself for us, so the Church hath an altar also, where it offereth itself: not Christum in capite, but Christum in membris; not CHRIST the Head properly (but only by commemoration), but CHRIST the members. For, CHRIST cannot be offered truly, and properly, no more but once upon the cross. . . .

66

Therefore St. Paul proceeds in the 15th verse: 'By Him, therefore, let us offer the Sacrifice of praise to God continually; that is, the fruit of our lips giving thanks to His name." "Let us offer up to GoD:" Christians then have an offering: and “let us offer up to GoD continually;" this is the ground of the daily Sacrifice of Christians, that answereth to the daily Sacrifice of the Jews. And this Sacrifice of praise and thanks may well be understood the Eucharist, in which we chiefly praise and thank GOD for this His chief and great blessing of our redemption.

And, this, and all other Sacrifices of the Church, external and spiritual, must be offered up and accepted per Ipsum, in, by, and through CHRIST. St. Paul saith not, Ipsum offeramus, let us offer Him (that is), CHRIST; but let us offer and sacrifice per Ipsum, by Him, in whom only we and our Sacrifices are accepted....

So, likewise, the Church, which is CHRIST's mystical body, offers not CHRIST's natural body, it hath no power to offer the natural body... And there is no such thing in Scripture, nor I presume can easily be showed out of any of the probable and undoubted Fathers, but the Church offers corpus mysticum, CHRIST'S mystical body (that is, itself) to GoD in her daily Sacrifice. pp. 1-3.

MORTON, BISHOP.-Catholic Appeal, ii. 7.

May not all these sufficiently justify the objected exception ? yes verily, especially seeing it is . . . . only a large extension of the text, to signify a Sacrifice in the Eucharist, although in a sense orthodoxal, and (if they shall permit us so to speak,) plainly protestantial, signifying, (according unto St. Augustine's exposition,) "the commemorative representation of the sacrifice of CHRIST's body crucified upon the Cross."

-p. 166.

After the contention about the word Sacrifice, which, in respect of the superstitious apprehension of corruptive times, hath been judged dangerous and incommodious, we descend to the question of doctrine, concerning the true nature of a Sacrifice; which is by the Romanists, in their Council of Trent, propounded as a doctrine of faith, and is by them defined to be "the same Sacrifice, truly propitiatory, now offered by the ministry of the Priest, which was offered by CHRIST Himself on the cross :" "so fully the same (saith their Cardinal,) that as the substance of CHRIST, which is really in the Host, differeth not from the substance of His Body in heaven, so the immolation and sacrificing of Him in the forms of bread, and His sacrificing upon the cross, is the very same." But "Protestants, (saith the same, our greatest adversary) although they allow this to be a Sacrifice of thanksgiving, and of divine worship to God, yet do they not esteem it to have the

proper nature of a Sacrifice, but to be so called after a large and improper manner of speech :" in the which large acceptation Protestants may account it "propitiatory" also. So that the controversy is only concerning the proper and improper signification of terms, and compriseth two questions: first, whether the Eucharist be a true essential Sacrifice; secondly, whether it be properly propitiatory, and available in itself for remission of sins, or no. Both which, we wish, may be decided by the verdict of ancient Fathers, by the tenor of CHRIST'S institution, and by the principles of the Romish Church, and in every of these by the confessions of our learned adversaries. pp. 168, 9.

As for the Protestants, they, in their divine and public service, do profess CHRIST the SON of GOD, to be the only true Priest of the New Testament; who, being GOD and man, was only able to work in Himself propitiation with God for man; and His Sacrifice once offered upon the cross, to be the all and only sufficient Sacrifice for the remission of sins; which, by an Eucharistical and thankful commemoration, (according unto the acknowledged tenor of ancient Liturgies, "for all the faithful, whether Martyrs, Patriarchs, Prophets, or Apostles," and all Saints) they present unto God, as an effectual propitiation both for the quick and the dead; by the which prayers they apply the same propitiatory Sacrifice unto the good of all that are capable:but what? not the Body as it is glorified, but as then freshly bleeding on the cross; which doth, not by a casual or deceivable intention of the priest, but according unto the faith of the believer, nor by a finite virtue of that sacrifice, but by an infinite, work a full remission, not only of venial, but also of mortal sins, according unto the tenor of holy writ [" If any"]', excluding no penitent and sinner, and [" from all"]' excepting no sin; and by the same virtue doth redeem us not so much from temporal punishment, as from eternal :-building this their doctrine not upon uncertain conjectures, but as it becometh the heirs of truth, upon the written will of our testator JESUS and finally defend the same not with the inconstancy of innumerable contradictions, but with the strength of an universal consent. All which do perfect

11 John ii. If any man sin, &c.

21 John i. The blood of CHRIST doth purge from all our sins.