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^^rfC 7i^^ ^<^^9

THE DIVINE MEMORIAL

OK THE

HOLY EUCHARIST

A HRIEF F.XPOSmoX OF THE HARMONY SUnsiSTIVG

liF/rWFEN THE PASSION OF CHRIST AND IT.S

REPRESENTATIONS IN THE OLD AND

NEW COVENANTS

RV TlfF,

REV. H. C. STUART, M.A

INCUMBENT OK DOfRG LO.MS, .JITEBEC

NEW YORK
JAMES POTT & CO., PUBLISHERS

MO.NTREAI, : ROWSELL & HUTCHISON

Press of J. J, Little & Co,
Astor Place, New York.

'Moreover they be neither dark nor dumb Ceremonies,
but arc so set forth, that every man may understand
what they do mean, and to what use they do serve."

—Preface of English Prayer Book.

Seriously considering what Christianitv is, and what
the truths of the Gospel are; and earnestly beseeching
Alm.gh.y God to accompany with H.s blessing every
endeavour f.,r promulgating them to mankind in the
clearest, plainest, most affecting, and majestic manner,
for the sake of Jesus Christ our blessed Lord and
Sav,our."-/VcAuv of American Prayer Book

CONTENTS.

I. The Memorial of the Tassion . 3

II. EUCHARISTIC RiiPRESENTA JNS . . 9

III. Key to the Eucharisiic Represen-

tations J.

IV. Harmony of the Passion and its

Memorials .21

V. The Divine Life and its Memorials 27

VI, The Old Testament Outline of

the Passion ,c

VII. The Eucharistic Picture of the

Passion . . . , . . .39

VIII. The Sin-Offering 43

IX. The Burnt-Offering .... 63

X. The Peace-Offering . . . .105

XI. Conclusion 120

h I

THE PRECIOUS DEATH IS
SHOWN IN THE EUCHARIST.

THE PRECIOUS DEATH IS SHOWN
IN THE EUCHARIST.

The commemorative aspect of the Holy
Eucharist is practically an enigma to the ma-
jority of English churchmen. And yet it is so
important that the Prayer Book of the Church
of England sets it forth as the most important
aspect of the Eucharist. For instance, every
child is thus catechised :

"Why was the Sacrament of the Lord's
Supper ordained ? "

" For the continual remembrance of the Sacri-
fice of the Death of Christ, and of the benefits
which we receive thereby."

And the prayer of Consecration contains
these words: "He hath instituted and or-
dained Holy Mysteries as pledges of His
love, and for a continual remembrance of His
Death." "Did institute, and in His Holy

4 THE DIVINE MEMORIAL

Gospel command us to continue, a perpetual
'ncmory^i,^. His Precious DeatI, untU His
commg again. . . . Grant that we receiv-
■ng these Thy creatures of bread and wine

Chri:?'"l r l""' '"" ""' ^-'°- Jesus'
Chnst s Holy I.„„tu„-„„, ,.„ ,„,,^^J^

H,s Death and Passion, . . , Do this /„
re,ne,„irauee 01 Mo. . . . Do this, as oft
.->» ye shall drink it /« rmm^r««,^ of Me "
The teaching of the Church is thus seen to

be ,dcnt,cal with that of our Lord, and with

the declarafon of S. Paul, that "as often as
ye eat th,s bread, and drink this cup, ye do

sW the Lord's death till He come "0 Cor

In accordance with this teaching, I here add
the followmg testimony of some of the great-
est among modern divines :

thf/lTn''t""'-' '"'^^ ^°' °"^ "•"=) believe
hat the Eucharist was instituted by our Lord

for the co,«mem^an-o« of Him ; even of His

Sacnfice, or, if we may so speak, for a co,n-

«,emoratn:e Sacrifice, and not only for a Sacra-

ment.—Zlespmsia ad Apohgiam.

Bislwp Jeremy Taylor.- As it is a ecmnem.

OF THE HOLY EUCHARIST. 5

oratmi and reprcsentment of Christ's Death, so
it is a commemorative Sacrifice.— Life of Christ,
Discourse xix.

John Keblc: The Eucharist has two pur-
poses: I. To be a continual remembrance, or
memory, or memorial, before God as well as
man, not a repetition or continuance of the
Sacrifice of the Death of Christ. 2. To be
verily and indeed taken and received by the
faithful, for the strengthening and refreshing
of their so\xU.~£ucharistical Adoration, p. 75.
Dr. Von Dollinger : The sacrificial rite of
the earthly Church represents and typifies that
act of love, of which it is the appointed me-
morial.—First Age of the Church.

The following quotations from the writings
of the most celebrated fathers may be taken as
representing the teaching of the early Church
on this most important view of the Holy
Eucharist.

5". Cyprian : As often as we drink, we do in
remembrance of the Lord the same thing which
the Lord also ^^<^.— Epistle to Caecilius, sec. ii.

S. Augustine: That alone we call (the Body
of Christ) which, taken of the fruits of the

6 THE DIVINE MEMORIAL.

earth, and consecrated with the Mystic Prayer
we receive solemnly, to the salvation of our
souls, in memory of our Lord's Passion for us.
~De Trinitatc, iii. 4, sec. 10.

5. Chrysostom: What then do we not offer
every day? Certainly wc do ; but to make a
memorial o{ His "D^zAh.- Homily, xviii. 3.

It is needless to continue quotations from
great divines, as those given above are more
than sufficient to show that the most eminent
Christian teachers have left on record their
unqualified adherence to the plain statements
of the Bible, that the Holy Eucharist is essen-
tially a representation of Christ's Passion and
Death, or as Brevint briefly states it, " a Sacra-
mental Passion," and as S. Paul vigorously
asserts, a ''shewing the Lord's Death."

II.

HOW CHRIST'S DEATH IS
SHOWN IN THE EUCHARIST.

II.

HOW CHRIST'S DEATH IS SHOWN IN
THE EUCHARIST.

TliK Holy Eucharist from the carhest ages
has shown a clear and systematical rei)rcsen-
tation of our Lord's whole Life, from His Con-
ception until His Ascension into Heaven, and
it is professedly an imitation of His present
pleading for us at the right hand of the Father.
The Saviour's Life on earth is commemorated
in the varying parts of the Liturgy, as the
Introits, Collects, Epistles, G6spels, Sermons,
Hymns, etc., used at the Great Festivals and
during the Seasons of the Church's year, which
professedly commemorate the whole period.
It is also represented by the use of the Eccle-
siastical or Liturgical Colours which are em-
ployed to mark and accentuate the teaching
pertaining to those Seasons.
And the Saviour's Passion and Death are

THE DIVINE MEMORIAL.

commemorated, not only by the consecration
prayer and the manual acts accompanying,' it,
but by the very parts of the Liturgy itself,
whose nature and order owe their very existence

to the commemorative aspect of the Eucharist.
The rubrics explain how these parts must be
employed, and with what ceremonies they niust
be accompanied, to secure the representation
required. And the officiating clergy and atten-
dant ministers, in connection with the ancient
ornaments of the Church, complete the pre-
scribed means, not only for making the awful
memorial, but also for making our Sacrifice of
Praise and Thanksgiving an intelligible and
reasonable service.

It is thus seen that every part of the Liturgy,
every rubrical direction, and every adjunct of
the service is filled full of holy meaniwg. How
sad it is to hear thoughtless people vlici .;sS cd
" What mean ye by this service ? " boldly de-
clare that it means nothing at all ! As if the
universal practice of God's Church, from the
earliest times, and the solemn enactments of
holy synoH,, constitute no authority they are
morally bound to respect.

(-fl^^

jiisccration
panying it,
urgy itself,
y existence
,• Eucharist,
rts must be
s they niust
)resentation
y and atten-

the ancient
;te the pre-
g the awful

Sacrifice of
lUigible and

the Liturgy,
y adjunct of
aniijg. How
^'ic-i r.sl-cd
" boldly de-
. ! As if the
ch, from the
nactments of
rity they are

III.

FROM THE OTHER MEMORIALS
OF CHRIST'S DEATH. WE
LEARN THE REAL SIGNIFI-
CANCE OF ITS EUCHARISTIC
REPRESENTATION.

III.

FROM THE OTHER MEMORIALS OF
CHRIST'S DEATH, WE LEARN
THE REAL SIGNIFICANCE OF
ITS EUCHARISTIC REPRESENTA
TION.

Every Christian knows that the great Sacri-
fice once made for the Redemption of mankind
was the Death of Jesus Christ upon the altar
of the Cross. Of this Sacrifice, which can
never be repeated, the Bible teaches us there
have been established by Divine authority
three memorials or representations, namely,

1. The Sacrificial System of the Old Cove-
nant.

2. The Holy Eucharist of the Christian
Dispensation.

3- And the Worship in Heaven.

Now, as three pictures of the same object

drawn by three different masters, contain the

i i

14 THE DIVINE MEMORIAL

same features recognizable in all, so must these
sacred pictures of the Passion and Death of
Christ, drawn in every case by the same, and
that a Divine hand, bear a remarkable likeness
to one another. The comparison enables us
to see here and there, in the mystical picture
the Eucharist presents to us, worlds of mean-
ing and wonderful resemblances that our study
of the Death of Jesus, as related in the Gospel,
had not revealed to us. Archdeacon Freeman
remarks that the necessity for a thorough
examination of the old sacrificial system, " fol-
lows from a view of all such passages of the
New Testament as describe the work of Christ
as sacrificial. . • • In a word, the New
Testament, in the matter of Christ's sacrificial
and priestly operation, is throughout ivritten
in cipher; «ind the key is only to be found in
the old sacrificial economy."* Again, it is
scarcely necessary to point out that the deep
significance of the mysterious blood-sprinkling
of the sin-offering, and the corresponding Con-
fession and Absolution of the Christian memo-
rial, and very many other fcatu^s^o f the two
^Principles of Divine Service, Vol II., part 2, p. 8.

>'4

1 \

OF THE HOLY EUCHARIST.

List these
Death of
ame, and
I likeness
lables us
d picture
of mean-
our study
le Gospel,
Freeman
thorough
tern, " fol-
fes of the
; of Christ
the New
I sacrificial
jt written
: found in
gain, it is
t the deep
-sprinkling
iiding Con-
;ian memo-
of the two
rt 2, p. 8.

Covenants, are only recognized by a careful
comparison with the heavenly pattern.

The three dispensations which represented
the Redeemer's Death, in their solemn acts of
worship, were themselves symbolized in the
three parts of the ancient tabernacle, the Court,
the Holy Place, and the Holy of Holies.
Regarded as a whole, the tabernacle was a
type of the Incarnation. This is implied in
its very name, " Tabernacle of Meetin*^ "
between God and man. For in the Incarnate
Jesus, who " tabernacled in us " (S. John i.
14), the Divine and human natures met to-
gether. Jesus claimed to be the fulfilment of
all that the tabernacle foreshadowed, for He
called the temple His Body, and in the Book of
the Revelations we read : " I heard a great voice
out of heaven, saying. Behold, the tabernacle
of God is with men, and He will dwell with
them, and they shall be His people " (Rev. xxi.
3). Here Jesus is called "the tabernacle of
God," and He is also called " the temple,"—
" I saw no temple therein ; for the Lord God
Almighty and the Lamb are the temple of it''

( —

THE DIVINE MEMORIAL

(xxi. 22). It is thus seen that the tabernacle
was a symbol of God dwelling with man in Christy
and it also symbolized man admitted to dwell
forever with God in Him, Who is both God and
man ; " I in them, and Thou in Me " (S. John
xvii. 23). "That they all may be one; as
Thou, Father, art in Me, and I in Thee, that
they also may be one in us" (xvii. 21).

The tabernacle being a symbol of Christ it
follows that it must also have typified His
mystical Body, the Church. Here we notice
the extraordinary correspondence between
them. Kurtz briefly explains their similarity.
" The threefold division of the tabernacle con-
tained a figurative and typical representation
of the three progressive stages, by which the
kingdom of God on earth arrives at its visible
manifestation and ultimate completion. . . .
This triple stage of approach to God, which
was set forth simultaneously in space in the
symbolism of the tabernacle, is realized success-
ively in time through the historical develop-
ment of the kingdom of God. The first stage
was the Israelitish theocracy; the second is
the Christian Church ; the third and last will

OF THE HOLY EUCHARIST.

be the heavenly Jerusalem of the Apoca-
lypse." *

The court of the tabernacle with its brazen
altar, its gorgeous worship, its music, its priests
in their grand robes, led only into the Holy
Place, as the whole Israelitish economy was
but the schoolmaster to lead God's ancient peo-
ple to Christ. The outer court with its bleed-
ing sacrifices, its laver and brazen altar of burnt
offering, fitly represented the Mosaic dispensa-
tion, with its unceasing shedding of blood which
could never take away sins.

The Holy Place, in which no bleeding sacri
fices were offered, illuminated with the seven-
fold flame of the golden candlestick, with the
Table of shew-bread and altar of incense, was
a fit representation of the Christian Church,
illuminated with the sevenfold gifts of the
Holy Spirit, interceded for by the incense of
the true High-priest's perpetual pleadings, and
on whose altar-table ever lies the bread of the
pure unbloody offering of the New Covenant
(Malachi, i. 11).

That the Holy of Holies was a type of Hea-

* Sacramental Worship of the Old Testament, p. 44. Clark.
« 2

THE DIVINE MEMORIAL.

vcn we are distinctly assured by the Apostle.
"Christ is not entered into the holy places
made with hands, which are the figures of tJie
true ; but into heaven itself' (Heb. ix. 24).

In considering the threefold division of the
tabernacle, and its symbolism, we must notice
that the progression was from a lower to a
higher stage, and that a veil in each instance
guarded the entrance into each place. When
the veil which barred the way was removed, it
granted access to the stage above it. When
. Christ died, the veil which hung between the
outer court and the Holy Place was rent asun-
der. His death broke down the wall of parti-
tion between Jew and Gentile, that they might
be one in God, dwelling together in love and
peace in the holy places.

And here the Church now waits in the Holy
Place, patiently walking by faith, and knowing
full well that after the Judgment of the last
great day, the final veil, the everlasting doors,
shall be broken down, and the final dispensation
shall be reached, the Church at rest, triumphant
in the golden city.

he Apostle,
holy places
enures of tJie
, ix. 24).
ision of the
must notice
lower to a
ch instance
ace. When
removed, it
; it. When
)etween the
s rent asun-
^all of parti-
; they might
in love and

IV.

THE RELATION SUBSISTING
BETWEEN THE TWO ME-
MORIALS AND THE THINGS
THEY REPRESENT.

in the Holy
md knowing
of the last
isting doors,
dispensation
, triumphant

IV.

THE RELATION SUBSISTING BE-
TWEEN THE TWO MEMORIALS
AND THE THINGS THEY REPRE-
SENT.

The relation which the Old Covenant bears
to the New is clearly stated as follows : He-
brews X. I, «« The law having a shadow of good
things to come, and not the very image of the
things. "

On the interpretation of this passage, Bishop

Wordsworth writes, " According to the mind

of ancient expositors, the word ffjda would

best be rendered here by sketch or outline (and

not shadow); and the word eiucov, by picture

(not image). There are three things considered

here, i. The reality of the future ^ood things—

in heaven and eternity; 2. The dKo^v^ or clear

picture of them, in the gospel; 3. The Gma, or

dim outline of them, in the Law." " S. Paul

22 THE DIVINE MEMORIAL

designates here the future life as the things
themselves; and he calls the Gospel the dnovi.,
or picture of those things ; and he terms the
Old Dispensation the amav, or sketch of the
future: for the e/«aiv, or picture, exhibits the
objects more clearly, but the outline delineates
them more obscurely than the ^iuc^v docs."-

Theodoret.

The means of comparing these memorials
with the reality is thus indicated to us. We
shall obtain a truer, juster idea )' the great
truths of Redemption, and we shall be able to
discern in the finished picture features that
would otherwise escape attention, by carefully
examining the sacrificial system of the Old
Covenant, and detecting therein the broad out-
line of the Saviour's Death on the Cross, and
then by comparing it, line by line, with the
finished picture produced in the Eucharist,
and finally by repeating the comparison of
both with the divine reality.

There are three special features of the
Saviour's Death to be considered.

I. He shed His precious Blood for the sins
of mankind.

_4^*»

or THE HOLY EUCHARIST.

the thhigs
ho BiHova,
terms the
;tch of the
xhibits the
; delineates
ov does. —

memorials
:o us. We
f the great
I be able to
atures that
by carefully
of the Old
e broad out-
e Cross, and
16, with the
i Eucharist,
mparison of

jres of the

[ for the sins

2. He offered Himself a complete sacrifice,
go that nothing was lacking to its perfect con-
summation.

3. He instituted the means by which He
could be sacramentally joined to mankind, and
mankind could be joined together in Him.

These form the special features of the sac-
rificial system of the Old Covenant, and they
exhibit the special features also which char-
acterize the Holy Eucharist. The following
table will perhaps show this more clearly, and
also the representative value of these features
in depicting the sacrifice of Christ :

THE SKETCH.

THE PICTURE.

THE KEALITV.

The

Sin

Offering.

Sacramental
Confession

and
Absolution.

Shedding His

Blood
on the Cross.

The

Burnt

Offering.

The Holy Eucharist

asa

Sacrifice.

Offering to God

a life of Per-
fect Obedience.

The

Peace

Offering.

The Holy Eucharist

asa
Communion Feast.

Kceding us with

His
Body and Blood.

CHRIST'S LIFE AS COMMEMO-
RATED IN THE TWO COVE-
NANTS.

CHRIST'S LIFE AS COMMEMORATED
IN THE TWO COVENANTS.

The Divine and human natures of our
Blessed Lord are mystically represented in the
Eucharist by the two altar lights. The injunc-
tions of Edward VI., 1547, order the continu-
ance of " two lights upon the high Altar, before
the Sacrament, which for the signification that
Christ is the very true light of the world, they
shall suffer to remain still."

The Incarnation is also mystically set forth
in the ♦' mixed chalice," or the admixture of a
little water with the sacramental wine. This
is explained by S. Cyprian as follows: "In
the water is understood the people, but in the
wine is showed the blood of Christ. But when
the water is mingled in the cup with wine, the
people is made one with Christ, and the assem-
bly of believers is associated and conjoined

THE DIVINE MEMORIAL

with Him on whom it believes ; which associa-
tion and conjunction of water and wine ^s so
mingled in the Lord's cup, that that mixture
cannot any more be separated. . . , Thus,
therefore, in consecrating the cup of the Lord,
water alone cannot be offered, even as wine alone
cannot be offered. For if any one offer wine
only, the blood of Christ is dissociated from
us ; but if the water be alone, the people are
dissociated from Christ ; but when both are
mingled, and are joined with one another by a
close union, there is completed a spiritual and
heavenly sacrament." — Epistle Ixii., sec. 13.
Vol. V. The Ante-Nicene Fathers. American
Edition.

In the worship of the Old Covenant, the
Incarnation was mystically represented by a
variety of means.

I. By number. Bishop Wordsworth on S.
Matt. X. 2, writes, " From an induction of par-
ticulars it would appear that 3 is an arithmeti-
cal symbol of what is divine, and 4 of what is
created. 3 + 4 = 7 is the union of the two ;
3 X 4 = 12 is the blending and indwelling of
what is divine with what is created." Twelve

OF THE HOLY EUCHARIST.

speaks of a body conditioned by the very
indwelling of God, and is also the number of
the mystic Body of Christ. Thus there were
twelve patriarchs, twelve tribes, twelve pillars
at the great sacrifice at Sinai (Ex. xxiv. 4),
twelve apostles, and twelve times twelve thou-
sand, the number forming the Church of the
redeemed (Rev. vii. 4).

The number of the Incarnation is also seen
in the number of loaves on the table of shew-
bread, and in the jewelled breast-plate of the
high-priest.

2. By Colour. The sacred colours of the
tabernacle were blue, red, purple, white and
gold. Blue is the symbol for what is divine,
and red for what is created. The intermixture
of red and blue is purple, and is therefore the
colour used to symbolize the Incarnation. It
appeared side by side with blue and red in the
interior hangings, in the veils, and in the vest-
ments of the high-priests. In one instance it
is found alone ; the altar of burnt-offering, dur-
ing removal, was covered with a purple -loth.

3- The Incarnation was also symbolized by
the two goats of the great day of Atonement,

Ij^B

THE DIVINE MEMORIAL

i !

and by the two birds of the Purification of the
leper. In Bishop Wordsworth's commentary
on the Bible (Lev. xvi. 8, note), we read:
" Some were of opinion that the live goat rep-
resented Christ in His Divine Nature, while the
goat that was slain symbolized Him in His
suffering humanity." Of the birds he writes :
** In the two birds, one killed, and the other let
go, ancient expositors have seen a figure of the
One sacrifice for sin in His two natures, human
and divine, the union of which was necessary
to constitute an acceptable sacrifice for the
moral leprosy of sin ; and in the living bird,
dipped in the blood of the slain one, a type of
the union of Christ's everliving Godhead with
His Manhood " (Lev. xvi).

We have already considered the whole taber-
nacle as a symbol of Christ's life among men.
(I.) Every Christian Church edifice is supposed
• to depict the same divine life, — to do this by
its threefold division of nave, choir and sacra-
rium. The Church s manner of commemora-
ting the Lord's life will at once recur to every
reader's mind. (2.) There are the regularly-

OF THE HOLY EUCHARIST.

recurring allusions to each great division of
His life, made in the Introits, Processionals,
and other hymns, and there are the Collects,
Epistles, Gospels, Prefaces, and Sermons ; (3.)
and also the Liturgical colours that have natu-
rally passed on from the tabernacle and temple,
into use in the Christian Church. By these
means the most complete commemoration of
the life of Christ is made in the regular services
of the church every year.

Vi.

CHRIST'S DEATH AS OUTLINED
IN THE WORSHIP OF THE
OLD COVENANT.

VI.

CHRISTS DEATH AS OUTLINED IN
THE WORSHIP OF THE OLD COV-
ENANT.

THiiRE were six distinct actions in the ritual
of the ancient sacrificial system, as follows :

1. The Presentation of the offering by the
offerer.

2. The Imposition of hands by the offerer.

3. The Killing of the victim by the offerer.

4. The Sprinkling of the blood by the priest.

5. The Burning of parts of the offering upon
the altar by the priest.

6. The Partaking of the offering by both
priest and offerer.

This system represented the chief acts of the
great sacrifice of Christ.

I. He was offered for the Redemption of the
world.

IHE DIVINE MEMORIAL.

2. He was accepted as a substitute for man-
kind.

3. He was slain as the substitute for man-
kind.

4. His Blood sprinkling means His continual
mediation.

5. The Burning signified God's acceptance of
the offering.

6. Both priest and offerer partake of the
Sacrament of the Lord's Body and Blood.

The sacrificial scheme consisted in the sacri-
fice of three victims, each one of which had as
its characteristic one of the special features
named in the last three numbers jf the preced-
ing scheme. Thus :

1. The Sin-offering had its characteristic in
the sprinkling of the blood.

2. The Burnt-offering, in its being entirely
consumed by fire upon the altar.

3. The Peace-offering, in its being eaten as a
sacrificial meal by both priest and offerer.

Christ was the Sin-offering, the Burnt-offer-
ing, and the Peace-offering, and His great sac-
rifice contained the special features which char-
acterized them.

VII.

CHRIST'S DEATH AS SET
FORTH IN THE EUCHARIST.

VII.

CHRISTS DEATH AS SET FORTH IN
THE EUCHARIST.

The outline, with its six sacrificial actions,
agrees with the completed picture in the num-
ber and signification of its parts.

1. The bringing in of the elements, and
arranging them upon the Credence-Table, an-
swer to the Presentatio th- victim by the
offerer.

2. Confession and Absolution and all the sub-
sequent parts of the Liturgy to the beginning
of the Canon, or Consecration Prayer, answer
to the Imposition of hands.

3. The Consecration of the Elements, and
the ritual Fraction, answer to the Slaying of the
victim.

4. The mediatorial element of the Eucharist
answers to the Sprinkling of the blood.

5. The commixture or placing one part of the

THE DIVINE MEMORIAL.

threefold fraction into the Chalice tor epresent
the Resurrection, answers to God's acceptance
of the sacrifice of the Death of Christ as a sub-
stitute for mankind. " He was raised for our
justification."

6. Communion is the Feast on Christ's Sac-
rifice.

sent
ince
sub-
our

3ac-

VIII.

THE SIN-OFFERING.

coi

sid

coi

an(

offi

VIII.
THE SIN-OFFERING.

I. iriE SACRIFICIAL OUTLINE.

The sacijiicial scheme of the Mosaic Dis-
pensation consisted in three degrees of approach
towards God. The first step must be the sin-
offering. This was expiatory in its nature, and
must therefore precede the Burnt and Peace
Offerings. The righteous Abel, conscious of his
need of cleansing from the defiling touch of sin,
humbly brought a lamb for a sin-offering, and
it was accepted. Cain, on the other liand, was
conscious of no sin, his self-righteous soul con-
sidered itself in no need of any expiation
whatever. He considered himself ready for
communion with God without any repentance,
and without the formal acceptance of a burnt-
offering as a substitute for himself. Therefore
he appeared at the altar bringing a peace-offer-

THE DIVINE MEMORIAL

ing; and although he was graciously informed
that his offering was rejected on account of
unrepented sin, he was unwilling to retrace his
steps, and was angry because God could not
receive him without repentance.

The sin-offering differed according to the
station of the offerers, (i) For the high-priest,
or for the whole congregation, the sin-offering
was to be " a young bullock without blemish"
(Lev. iv. 3, 14) ; and (2) in the case of a common
person, " a kid of the goats, a female without
blemish (Lev. iv. 28), or a lamb, a female with-
out blemish (ib. 32); and in the case of a ruler,
" a kid of the goats, a male without blemish "
(ib. 23).

1. The offerer brought the victim to the
door of the tabernacle. In every case he must
be a willing offerer.

2. He then laid his hands upon the head of
the victim, at the same time confessing liis sins.
Outram gives the form of confession, as follows:
— " I beseech Thee, O Lord ; I have sinned, I
have. . . . {^Here the person specified the
particular sin he had committed, and Jor which

OF THE HOLY EUCHARIST.

he desired expiation\ ; but now I repent, and let
this be my expiation."

3. He then killed the victim.

4. The priest now took the blood of the vic-
tim, and if the offerers were of the first order
mentioned above, he carried it into the Holy-
Place, and sprinkled it seven times before the
veil which hung over the entrance into the
Holy of Holies, put some of it upon the horns
of the golden altar of Incense, and then poured
the blood at the bottom of the altar of burnt-
ofifering. If the offerers were of the second
rank, thai is, rulers or common people, the
priest took the blood of the victim to the
brazen altar of burnt-offering, put some of
it upon the four horns of the altar and poured
it out at the bottom as in the sin-offering for
the first order of people.

5. The priest now burnt all the fat upon the
altar.

6. If the offerers were priests or the whole
congregation, the flesh of the victim was taken
outside the camp, and there entirely consumed
by fire. If the offerers were rulers or common
people, the flesh was taken into a part of the

THE DIVINE MEMORIAL

Court called a holy place, where it was eaten
by the priests.

In the majority of cases the blood was not
taken into the sanctuary, and therefore the
victims had to be eaten by the priests. The
people were never permitted to partake of the
sin-offering. Thus the priests were made to
bear the iniquity of the congregation. See
Leviticus x. 16-18.

2. THE SACRAMENTAL PiCTURE.

1. The Introit, the bringing in of the ele-
ments, and placing them on the Credence
Table, at the beginning of the Eucharistic
Service, answer to the Presentation of the vic-
tim by the Israelitish offerer.

2. The Confession and Absolution came here
in the primitive form of the Liturgy. We
must mark the similarity of the ancient con-
fession of the English Liturgy, with the form
as used in the confession of the Old Covenant.

" I confess to God . . . and to you,
that I have sinned exceedingly in thought,
word and deed, of my fault : I pray . . .
you to beseech for me."

OF THE HOLY EUCHARIST.

The priest then, after giving the deacon and
sub-deacon the Kiss of Peace, went to the
midst of the altar, and said silently, with in-
clined body and joined hands, " Let us pray.
Take away from us, we beseech Thee, O Lord,
all our sins, that we may be deemed worthy to
enter into the Holy of Holies with pure minds.
Through Jesus Christ our Lord." Then rais-
ing himself, he kissed the altar and signed him-
self, saying " In the Name of the Fathef, and
of the Son, and of the Hcly Ghost. Amen."

The deacon then put incense in the censer,
and said to the priest, " Bid a blessing ; " to
which the priest responded, " The Lord, in
whose honour this incense shall be burnt, by
Him be it blessed. In the Name of the
Father, and of the Son, and of the Holy
Ghost." The deacon then gave the censer to
the priest, who censed the altar, (i) in the midst,
(2) then on the Epistle side, (3) and then on the
Gospel side, and lastly he was himself censed
by the deacon. In the modern English Lit-
urgy the celebrant goes to the north side of the
altar (not end) and then says aloud the Lord's
Prayer, and the Collect for purity. Then came

THE DIVINE MEMORIAL

the Kyrie. In its ancient form it was repeated
as follows, which was also the form in the Lit-
urgy of Edward VI. :

Lord have mercy upon u^ (iij).

Christ have mercy upon us (iij).

Lord have mercy upon us (iij).
On certain days the Kyrie had verses, that
is, there were verses sung before each Kyrie.
On all Doubles, except Principal Feasts, one
arrangement might be used containing ten
verses. This was unquestionably the origin of
the present use of the ten commandments in
connection with the Kyrie.

After the Kyrie the Gloria in Excelsis was
sung. The first Liturgy of Edward VI. con-
tinued its use in the ancient place. In all sub-
sequent revisions it appears as a post-commun-
ion hymn. The reasons for the change were
probably the following. If placed after the
consecration, an additional petition would do
away with the necessity of singing the Agnus
Dei. Its burden of " Peace on earth," would
naturally connect it with giving of the Pax,
and make it an appropriate Hymn to sing after
the reception of the peace-offering. From a

OF THE HOLY EUCHARIST.

Liturgical and memorial view the change is
much to be deplored.

After the Gloria came the Collects, the Epis-
tie, Gradual, Alleluia and Sequence, the Gos-
pel, Creed and Offertory. As these particularly
represent the Lamb of God offered a.s the sub-
stitute for mankind, they will be examined
when we deal with the burnt-offerin<Ts.

3. The Sursum Corda, Preface, and Sanctus.
The worshippers are here solemnly bidden to lift
up their hearts, because Christ is drawing near.
And during the singing of the Sanctus, it was
always the custom to ring the Sanctus bell to
herald His approach. The Consecration of
the Elements and the breaking of the conse-
crated Bread, answer to the slaying of the vic-
tim. The efficacy of the sin-offering depended
entirely on Christ's Death. Without this there
would have been no blood of the victim to
sprinkle for the atonement of men's sins. The
manner of representing His Death will be more
fully described in connection with the burnt-
offerings.

4. The mediatorial element of the Eucharist
answers to the sprinkling of the blood of the

THE DIVINE MEMORIAL

victim, the characteristic of the sin-offering.
The blood was sprinkled after the victim was
slain, consequently the pleadings after conse-
cration answer to the sprinkling of the blood.
The ancient Liturgies plead the Sacrifice for
three classes, those who are present, the faith-
ful departed, and the Catholic Church through-
out the world. The Liturgy of S. John
Chrysostom, after Consecration, contains the
following petitions. Priest, (i) "And make
this bread the precious Body of Thy Christ.
. . . And that which is in this cup, the pre-
cious Blood of Thy Christ. . . . Changing
them by Thy Holy Spirit so that they may be
to those who receive them, for the cleansing
of their soul, for remission of sins, for commun-
ion of Thy Holy Spirit, for the fulness of the
kingdom of heaven, for confidence in Thee, not
for judgment or far condemnation, (ii) We
also offer unto Thee this reasonable worship
for those who are at rest in the faith, our fore-
fathers, patriarchs, prophets, apostles, preach-
ers, evangelists, martyrs, confessors, hermits,
and for every righteous spirit departed in the
faith . . . [here the Priest commemorateth

OF THE HOLY EUCHARIST.

whom he will of the departed), and grant them
rest in that place, where the hght of Thy coun-
tenance shineth upon them, (iii) Again we
beseech Thee : remember, O Lord, every epis-
copate of the orthodox, who rightly divide the
word of truth, the whole priesthood, the dia-
conate which is in Christ, and the whole sacer-
dotal body. Again we offer unto Thee this
reasonable service for the whole world, for the
Holy Catholic and Apostolic Church, for those
living in purity and a holy state, for our most
faithful and Christian kings, for their whole
court and army," etc.

The ancient Liturgy of the Church of Eng-
land contained these pleadings after consecra-
tion,as follows: (i) "We humbly entreat Thee,
Almighty God, command these things to be
carried by the hands of Thy Holy Angel to
Thy Altar on High before the sight of Thy
Divine Majesty, that as many of us, as shall
by partaking at this Altar receive the most
sacred Bo + dy, and Bl + ood of Thy Son,
n.ay be fulfilled with all grace and heavenly
bene + diction, through the same Christ our
Lord. Amen, (ii) Remember also, O Lord,

THE DI\ INE MEMORIAL

the souls of Tliy servants and handmaidens, N
and N, who have gone before us witli the sign
of the faith, and sleep the sleep of peace ; to
them, O Lord, and to all who rest in Christ,
we pray Thee, grunt a place of refreshment, of
light, and of peace. Through the same Christ
our Lord. Amen, (iii) To us, also", Thy sin-
ful servants, who hope in the multitude of Thy
mercies, vouchsafe to grant some part and fel-
lowship with Thy holy Apostles and Martyrs
. . . into whose company, not weighing
our merits but pardoning our offences, we
beseech Thee to admit us." The ancient use
of the Church of England agrees substantially
with the Roman use in these prayers. The
Clementine Liturgy, the oldest Liturgy extant,
contains the petition after consecration as fol-
lows : (i) " That all who shall partake of it may
be confirmed in godliness, may receive remis-
sion of their sins. . . . (iii) We further pray
unto Thee, O Lord, for Thy holy Church ;
spread from one end of the world unto the
other, which Thou hast purchased by the pre-
cious Blood of Thy Christ, that Thou wilt
keep it steadfast and immovable unto the end

OF THE HOLY EUCHARIST.

of the world. . . . Let us pray for kings
and all that arc in authority. . . . (ij) Let
us commemorate the holy martyrs, that we
may be deemed worthy to be r-'u-':ers of their
trial. Let us pray for all tlv, se who ' ave fallen
asleep in the faith."

The first Liturgy of Edward \";. contained
these petitions in the following order: (ii)
(before consecration) " We commend unto Thy
mercy (O Lord) all other Thy servants, which
are departed hence from us with the sign of
faith, and now do rest in the sleep of peace :
grant unto them, we beseech Thee, Thy mercy
and everlasting peace. . . . (iii) (After
consecration) " most humbly beseeching Thee
to grant, that by the Merits and Death of Thy
Son Jesus Christ, and through faith in His
Blood, we and all Thy whole Church may
obtain remission of our sins, and all other
benefits of His Passion. . . . (i) Humbly
beseeching Thee, that whosoever shall be par-
takers of this holy Communion may worthily
receive the most precious Body and Blood of
Thy Son Jesus Christ, and be filled with Thy
grace and heavenly benediction."

THE DIVINE MEMORIAL

The revised Liturgy now in use among us
contains a commemoration of the living and
dead in the prayer for the Church militant.
The following appears to be the order for the
special pleadings, at or subsequent to the con-
secration :

(jii, ii) Most humbly beseeching Thee to
grant, that by the merits and Death of Thy
Son Jesus Christ, ,and through faith in His
Blood, we and all Thy whole Church may
obtain remission of our sins, and all other
benefits of His Passion, (i) And here we offer
and present unto Thee, O Lord, ourselves, our
souls and bodies, to be a reasonable, holy, and
living sacrifice unto Thee ; humbly beseeching
Thee, that all we, who are partakers of the
Holy Communion, may be fulfilled with Thy
grace and heavenly benediction."

From a Liturgical point of view it is necessary
that these special pleadings b j contained in the
Sacred Canon, as they answer to the character-
istic feature of the sin-offering.

5. The Commixture answers to the burning
upon the altai signifying God's acceptance of
the sacrifice. This is the characteristic of the

OF THE HOLY EUCHARIST.

burnt-offering, and will be considered in con-
nection with that part of the sacrificial system.
6. The Communion answers to the disposi-
tion of the victim. The greater number of the
sin-offerings were those whose blood was not
taken into the sanctuary, and which were con-
sequently eaten by the priests in a holy place.
The offerer was never permitted to partake of
the sin-offering, but in the peace-offering both
priest and offerers partook of their respective
shares. This points to the Communion of the
priest as containing a special element that can
never be received by the lay communicants.
The explanation of this is given in Leviticus x.
17; the eating of the sin-offering, over which
the offender's sin had been confessed, and on
which that sin had been representatively laid
by the priest, set forth the mediatorial charac-
ter of the priesthood ; it is written : " God hath
given it you to bear the iniquity of the congre-
gation, to make atonement for them before the
Lord" The people's sin thus passed into the
very substance of the priests who thus, as
Archdeacon Freeman observed, " in a deep
mystery neutralized, through the holiness

THE DIVINE MEMORIAL

vested in them by their consecration, the sin
which the offerer had laid upon the victim, and
upon them." — Principles of Divine Service, vol.
\\., part ii., p. 247. In the case of sin-offerings,
in which the blood was taken into the sanctu-
ary, and the bodies burnt without the camp, it
must be observed that the fire made use of to
consume the victim was not the consecrated
fire, but common fire, and that this consump-
tion of the victim is never to be confounded
with the burning upon the altar, for their
whole signification was different.

3, THE DIVINE REALITY.

I. Christ and His disciples going to Jerusa-
lem to eat the Passover, — represented by the
Introit and approach to the altar, — was typi-
fied by the journey to the tabernacle of the
offerer of the sin-offering, in company with the
victim destined for the sacrifice. SS. Peter
and John, sent to prepare the upper room for
the feast, were represented in the old English
rite by the two candle-bearers, one of whom
brought the bread, wine and water for the
Eucharist, and the other the basin with water

OF THE HOLY EUCHARIST.

and a towel. The symbols of the Lord's Body
and Blood represented Jesus as the Victim, and
the celebrant represented Him as Priest, He
had come to suffer death, to offer Himself as
the sacrifice to take away the sins of the
world.

2. After Supper and the Institution of the
Holy Eucharist, Jesus girded Himself and
washed the disciples' feet.

The Rev. T. T, Carter, in his volume of Ser-
mons, pp. 93-98, says of this transaction : " This
example was primarily intended to symbolize
the Apostles' ministrations a priests, theirs
and their successors' for ever, in applying the
virtues of His precious Blood. It refers to a
washing that has previously taken place, and
can never be repeated. Baptism contains not
in itself the power of remedying all after falls.
It imparts a covenanted claim to ministries
which are ordained to renew the forfeited purity
of baptismal grace ; but other means are pro-
vided to meet the case of sin after baptism,
prayer, confession, etc. The absolving power
of the Church is the special ministerial agency,
which, having relation respectively to Baptism

THE DIVINE MEMORIAL

and the Holy Eucharist, repairs the losses of
the first grace, and removes the hindrances to
the ever-increasing fulness of grace in the Com-
munion of the Lord's Body. These exercises
and ministries of repentance are ' the washing
^' the feet.' "

It was necessary that the disciples should
love as brethren, a necessity symbolized by the
Kiss of Peace, which was given in this place
in the old English Service.

The use of incense is explained as follows :

The altar is censed first in the midst because
it is the place of honour, being the spot where
the Blessed Sacrament is consecrated ; after-
wards on the Epistle side first, because the
ministry of intercession was first committed to
the Jewish Church, the ritual South ; then the
Gospel side, the ritual North, because it is now
committed to the Christian Church ; then again
from the Gospel to the Epistle side, to signify
that Jew and Gentile are both one in Christ.

Judas had gone out to betray Him. How
needful to be reminded that we too require to
be guarded from falling into temptation, and
delivered from the evil one ! Jesus had said :

OK THE HULV EUCHARIST.

" Ye are not all clean." How necessary the
Collect for Purity,

Thus our modern Liturgy begins with the
Lord's Prayer and this beautiful Collect.

When they had sung a hymn, they went into
the garden of Getlisemane. This was repre-
sented by the repetition of the Introit.

The Agony of Jesus in the Garden was repre-
sented by the Kyries. Every step of the way
was marked by B'ood ; tlie characteristic of the
sin-offering was the sprinkling of Blood. " His
sweat was as it were great drops of Blood fall-
ing down to the ground " (S. Luke xxii. 44).
The blood of the sin-offering, poured out at
the base of the altar, descended through pipes
into the valley of the Ked i, where the Gar-
den was situated, and it was bought up by the
gardeners, and poured, out or sprinkled on the
garden to enrich the soil. Archdeacon Free-
man wrote: "There are strong grounds for
interpreting the Agony of Christ, which took
place in this same spot, by reference to these
awful ceremonies. Such accordingly is the
view which the best divines have taken of this
awful transaction. Nor can we fail, by the

THE DIVINE MEMORIAL.

light of that analogy, to ascribe to the Blood of
the Agony, a mighty virtue, in its der^r* < . in the
work of Redemption." — Principles of Divine
Service, vol. ii., page 250.

Three times did Jesus pray. " Father, if it be
possible, ]'.:'( this cup pass from me," and thrice
three times cio. s iho Western Church pray for
deliverance "K; 'ie Kicison." In the agony of
the garden, Jesus began to sprinkle the ground
with Hh Blood, which later on was poured
out at the foot of the Cross.

" Bciiold and see if there be any sorrow like
unto My Sorrow." — Lamentations i. 12.

" His visage wiis so marred more than any
man, and His form more than the sons of men :
So shall He sprinkle many nations." — Isaiah
iii. 14, 15.

The remaining part of this and the iii. Sec-
tion are special features of the Burnt-Offering,
iv. and vi. of the Peace-Offering, and v. the
characteristic of the Sin-Offering.

of
he
ne

be
/ce
"or
of
nd
ed

'ly

n :
ah

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IX,

THE BURNT-OFFERING.

The Characteristic of the burnt-offering was
its entire consumption upon the brazen altar.
In its nature it was dedicatory to God, and an-
swered to the Hfe of perfect obedience which
Jesus offered to God.

I. THE SACRIFICIAL OUTLINE.

i. The sin-offering having been offered and
its blood sprinkled as an atonement for him,
the offerer brought the victim for the burnt-
offering, a male of the flock or herd, to the
door of the tabernacle, and there presented it,
probably specifying the kind of sacrifice he in-
tended it to be.

ii. The offerer then laid his hands upon the
head of the victim, and made his confession as
before.

THE DIVINE MEMORIAL

iii. He then killed the victim, on the north
side of the altar.

iv. The priest then sprinkled the blood round
about upon the altar.

V. Th' priest then cut the victim into parts,
and wasncd them, and placed upon the altar
fire, wood, and the pieces of the victim " in
order," that is, arranging them like a living
animal. He then ^ook a handful of the Mm-
chah which had also been provi led by the
offerer as an indispensable part of the burnt-
offering. This was commonly composed of
flour and oil, and a " drink offering of wine."
Every burnt offering had its accompanying
meat and drink offering. (See Ex. xxix. 38-42,
and Numbers xv., xxviii., xxix.) So important
was the Minchah tl at its name is r ten applied
to the whole morning and evening sacrifice.
(2 Kings iii. 20; Dan, ix. 21; Ps. cxli. 2; i
Kings xviii. 29.) Concerning the Minchah,
Archdeacon Freeman wrote : "It is nuch to
be observed, as an unfailing fenture of Gentile
sacrifice, when properly perf'" ec that ani-
mals were never offered alone, .at always with
•ui accompaniment of flour and wine. Nor

OF THE llOl.V EUCHARIST.

only so. The victim, though itself the effica-
cious element of the sacrifice, was offered by
means of the bread mid wine. The bread was
broken and sprinkled on the head of the animal
while alive ; and again wine, with frankincens •,
was poured between its horns. T'lis done, the
sacrifice was conceived to have been duly
offered, so far as concerned the gift and dedi-
cation of it on man's part, and the acceptance
of it by the Deity. This is proved by the fact
that immolare, ' to sprinkle ' with the broken
moi' or cake, was used, as is well known, to
express ♦■he entire action of sacrifice, the slaying
and b niing included. So again, mactare, ' to
enricii or ci n with the addition of wine,'
{maiictus = magts atictus), was likewise used for
the whole action. This is an absolute proof of
the immense virtue and implicit power attrib-
uted to the bread and wine in these sacrifices.
1 ney were held to carry within them, in a
manner, the whole action. The presenting of
them was the presenting of the slain sacrifice ;
the acceptance of them was its acceptance.
And that, moreover, they were identified re-
spectively, the broken bread with the body to
5

\ mm x

111"

THK I)IVT\E MEMORIAL

be slain, the poured-out wine with the blood to
be shed, is both probable from the obvious
parallel, and is countenanced by other parts of
the system. Thus the poor, who could not
afford slain victims, were allowed to do their
part by providing cakes of bread ; and these
were sometimes made in the shape of the ox
to be sacrificed, and might be offered alone."
(Principles of Divine Service, vol. ii., pt. ii., p. 75.)
The Minchah then represented the whole sacri-
fice, and it is to be specially noticed that the
part placed upon the altar was called the
" memorial " (Lev. ii. 2. 9). Thus the wonder-
ful correspondence is brought out between the
bloody sacrifices of the Old Covenant and the
Minchah, which was to continue throughout
the Christian Dispensation, as the divinely
appointed memorial of the Lord's Death.
" From the rising of the sun even unto the
going down of the same, My name shall be
great among the Gentiles ; and in every place
incense shall be offered to My Name, and a
pure offering (minchah) : for My Name shall
be great among the heathen, saith the Lord of
hosts " (Mai. i. 11.)

OF THE HOI.V KUCIIARIST.

It is exceedingly useful to iiave thus pointed
out the unassailable position of the Eucharist
as a commemorative, unbloody sacrifice.

The burnt-offering with its accompanying
minchah, was entirely consumed by fire upon
the altar. The Hebrew name for the burnt-
offering is the Olali, or the - ascending s;icrifice,"
because it was made to ascend in the flame of
the fire upon the altar, the whole victim thus
ascending as a sweet savour unto the Lord.

vi. The consumption by the priests of the re-
maining portion of the meat and drink offering
had a necessary connection with the burnt-
offering as a sacrificial meal, because it was an
offering "before the Lord, before the altar"
(Lev. vi. 14). Again, if the priest offered the
meat and drink offering for himself, he was not
permitted to partake of the portion that re-
mained after the "memorial" had been taken
from it. Bishop Wordsworth commented on
this as follows : " // shall not be eaten. That
is, by the priest ; because it was an offering for
him. The Levitical priest is to be regarded as
a man needing pardon and salvation for him-
self; and the imperfect and preparatory charac-

THE DIVINE MEMORIAL

ter of the Levitical Priesthood is exhibited by
this provision, that he was not to eat the meat-
offering which was offered by himself for him-
self. The act of eating by the priest signified
the transfer of the sin of the offerer to the
priest, who as a priest, typifying Christ, in-
corporated into himself a part of the offering
which represented the offerer's sin (chap. x. 17).
He was to eat of the sin-offering for the people
(vi. 26; X. 17); but he might not eat what re-
presented his own sin. He could not transfer
anything from himself to himself. Thus the
Levitical Priesthood shov/ed its need of another
priesthood, the Priesthood of Christ, to take
away the sins of its own corrupt humanity."
(Note on Lev. vi. 23).

The Holy Place in connection with the Burnt-
Offering.

A. The Shew-bread.

In material at least the shew-bread was con-
nected with the meat-offering. It was called
" bread of the face," " bread of ordering," and
the "perpetual bread." It consisted of twelve
loaves or cakes of fine flour, but whether made

OF THE HOLY EUCHARIST.

with or without leaven is uncertain. These
loaves were in number according to the twelve
tribes of Israel, and they were arranged on a
golden table, which stood in the Holy Place,
in two sets of six each.

Each loaf was split into two parts, and an-
ointed with oil, with the sign of the cross.
Upon each set or row was placed frankincense
and salt. After the loaves had Iain upon the
table from Sabbath to Sabbath, they were taken
away, and fresh ones put in their place. The
old loaves were eaten by the priests in the Holy
Place, and the frankincense burnt on the altar
" for a memorial."

This burning of the frankincense " for a me-
morial " brings the shew-bread clearly into the
cai e^^ory of offerings ; for it is through a similar
burning of a memorial upon the altar that the
minchah itself becomes an offering made by fire ;
and it is also written of the shew-bread : " It
is most holy unto him of the offerings of the
Lord made by fire by a perpetual statute "
(Lev. xxiv. 9). It is not said that a libation of
wine was offered with the shew-bread, but it
is taken for granted, on account of the frequent

THE DIVINE MEMORIAL

mention of bowls and cans in connection with
it. In the shew-bread the twelve tribes of
Israel were perpetually presented before the
presence of God, in a nearer manner than even
by the perpetual burnt-offering of the lamb,
because the table of shew-bread stood nearer
to God's manifested presence in the Holy of
Holies than did the brazen altar of burnt-offer-

The shew-bread was wholly dedicated to
God, and yet it was wholly consumed by man.
On account of the memorial of it which was
burnt, it was called an offering made by fire,
and yet it was all eaten by the priests. The
golden table on which the loaves rested was
therefore at the same time both an altar and a
table ; and the shew-bread itself was the " high-
est, most perfect form of combined sacrifice
and communion known to the Mosaic scheme,
and as such it has, ever visibly, a special com-
mission to set forth to us the mystery of the
Holy Eucharist" (ii. F ceman, 2. p. 188).

This form has passei . on into the Christian
Church. The shew-brerd, carrying in its twelve
loaves the whole nation, was solemnly offered

OF THE ?IOLY EUCHARIST. yi

to God by the high-priest or his sons, when they
were placed on the golden table, and secondly
It was partaken of by them as ' most holy ' and
as making them such. Thus it is seen that the
shew-bread answers, first, to the C/mrc/i in
Christ, as a royal priesthood, ,^zV»/^. /,,r,f^// ac-
ceptably to God, in bread and wine, which were
so changed by the application to them of His
priestly intercession, and the sanctifying fire of
the Spirit, that they were, secondly, received
back again by the Church, as the Body and
Blood of Christ, and obtain for us through
Christ, communion with God.

£. The Golden Candlestick.

This was made of pure gold. From the up-
right stem there branched out three arms on
each side, which curved upwards ; so that there
would have been seven lamps in all. It stood
on the south side of the Holy Place. It was
the twin ordinance to the table of shew-bread.
As the twelve tribes of Israel were presented
before God, in the corn, wine and oil, of the
shew-bread, so in the special products of the
earth v^h.Vh yielded the light from the golden

THE DIVINE MEMORIAL

candlestick, did the Israel of God make their
light to shine before God. Fire both consumes
and yields light. In both characters it is an
emanation of the Holy Spirit. " As the shew-
bread gift returned in food to the giver, so did
the gift rendered to God by man in the oil of
the candlestick come back in light for the dis-
charge of his own holy duties" (Freeman, vol.
ii., part 2, p. 202). Thus, as the table of shew-
bread sets forth in all respects the eucharistic
action of Christ and His Church, so does the
candlestick the several and more ordinary work
of the Holy Spirit on her behalf, apart from
the eucharistic operation.

C. The Golden Altar of Incense,

Incense was composed of four ingredients
(Ex. XXX. 34), and might only be used in the
worship of God. It was burnv. morning and
evening upon the golden altar of incense :
" Aaron shall burn thereon sweet incense every
morning: when he dresseth the lamps, he shall
burn incense upon it. And when Aaron light-
eth the lamps at even, he shall burn incense
upon it, a perpetual incense before the Lord

OF THE HOLY EUCHARIST. 73

throughout your generations " (Ibid. ver. 7, 8).
Like the shevv-bread, and the daily sacrifice
the incense also is called perpetual (Ibid. ver. 8).
Aaron burnt the incense the first thing in the
morning, as soon as the preliminaries of the
burnt-sacrifice began ; and again in the evening
when he lighted the lamps of the candlestick,
and when the sacrifice was on the point of being
completed by the pouring out of the drink-
offering. Thus the sacrificial work of the day
began and ended u'ith the incense, which, like
the sacrifice itself, was called perpetual. Incense
signifies Christ's intercessions for us sinners. It
also signifies the intercessions of the Body of
Christ, the Church. Thus are mentioned the
prayers- of the Saints as sacred odours (Rev
V. 8).

2. THE SACRAMENTAL J'ICTURE.

i. The Introit, Presentation of Elements, as
before.

ii. Confession and Absolution, Incense, the
Lord's Prayer, Collect for Purity, and Xh^Kyrie.
These formed a special f ature of the sin-ofTer-
ing, and are therefore not dv elt upon in this
section.

THE DIVINE MEMORIAL

The Gloria in Excclsis in the Western Church,
or a similar hymn in the Eastern, has been sung
here from a very early period. As showing the
division in the sacrificial scheme, between the
offering of the sin-offering and the beginning
of the burnt-offering, its ancient position is
very important. The worshipper, having had
an atonement made for him in the sprinkling
of the blood of his sin-offering, would rejoice
at his expiation, and naturally bless God who
now permitted him to approach nearer to Him
in the sacrifice of the burnt-offering. " Is any
merry? Let him sing psalms" (S. James v. 13).
"O bless our God ye people, and make the
voice of his praise to be heard : which holdeth
our soul in life, and suffereth not our feet to be
moved. For thou, O God, hast proved us; thou
hast tried us, as silver is tried. Thou brought-
est us into the net ; thou laidst affliction upon
our loins. Thou hast caused men to ride over
our heads ; we went through fire and through
water: but thou broughtest us out into a
wealthy place. I will go into Thy house with
burnt-offerings: J will pay Thee my vows"
(Psalms, Ixvi. 8-13). "' Thou O God hast proved

OF THE HOLY EUCHARIST. 75

us\ This and the following verses are appli.

cable . . . especially to the Passion of

Christ and the gbry that followed it" (Words-

worth's note on Ps. Ixvi. zo).

The Collects, a feature of the Western Church
succeeded the Gloria. " More than seven Col'
lects arc never to be said, for Christ in the
Lord's Prayer did not exceed seven petitions
An uneven number of Collects is always to be
preserved, except in Christmas-week, both at
Mass and at Matins. If the number of Collects
IS naturally even, it is made uneven by adding
the Memorial of All Saints" (Rubric from
Sarum Missal).

The Epistle. •' The proper side from which
to say the Epistle is the south " (Blunt's An-
notated Prayer Book, p. 168). The Gradual was
then sung with the Alleluia, afterwards the Se-
quence. The subdeacon here prepared the
bread and wine and water for the service of the
Eucharist, the water here receiving a special
blessing. The deacon then censed the midst
of the altar only, took the Book of the Gospels,
and asked and received a blessing from the
celebrant for the reading of the Holy Gospel

THE DIVINE MEMORIAL

" Let the deacon go through the midst of
the quire carrying the text solemnly on his
left hand, the thurifer and candle-bearers pre-
ceding him, and if it be a double feast, the
cross-bearer. At the pulpit let the sub-dea-
con take the text and hold it on the left of
the deacon opposite him, the cross-bearer
standing on the right opposite; the candle-
bearers on either, side, and the thurifer behind
the deacon turned towards him ; and let the
Gospel be always read turning to the north.
Then shall he say, signing the book, his fore-
head, and chest with his thumb:

f- The Lord he with you.
I?. And with thy Spirit.
The Sequence of the Gospel according to
Matthew, Mark, Luke, or John.

Glor>- be to Thee, O Lord " (Sarum Missal).

The twenty-fourth cL.ion refers to the an-
cient use of epistoler and gospeller, who al-
ways read the Epistle on the south, and the
Gospel on the north side of the altar, agreeably
to the ancient place assigned for these lec-
tions.

OF THE HOLY EUCHARIST.

The canon is important as being the author-
ized direction for cathedral use.

"In all cathedral and collegiate churches
the Holy Communion shall be adminstrated
upon principal feast-days, sometimes by the
Bishop, if he be present, and sometimes by the
deacon, and sometimes by a canon or preben-
dary, the principal minister using a decent
cope, and being assisted ivith the gospeller and
epistoler agreeably according to the adver-
tisements published Anno 7, Elizr (Canons
Ecclesiastical).

The Creed.

"At the end of the Gospel, the celebrant
moves to the centre of the altar, to say the
Creed" (Blunt's Annotated Prayer Book, p.
169).

The Offertory.

"And when there is a Communion, the priest
shall then place upon the table so much bread
and wine as he shall think sufficient" (Ru-
bric of Authorized Liturgy).

The manner of doing this is illustrated by
the ancient rubric. The server brought to the
celebrant the paten with the bread, and after-
wards the chalice. In low celebrations, when

THE DIVINE MEMORIAL

the elements had not been prepared before the
reading of the Gospel, the server handed the
cruets to the celebrant, who at the epistle
side of the altar poured a sufficient quantity of
wine into the chalice and added thereto a few
drops of water. He then placed the paten with
the bread upon the chalice, and raising the
chaHce somewhat in both hands, said privately:
"Receive, O Holy Trinity, this oblation which
I, unworthy sinner, offer to Thy honour for my
sins and off «i lies, for the health of the living,
and for the rest of the faithful departed. In the
name of iht Father, and of the Son, and of the
Holy Ghost, may this sacrifice be acceptable to
Almighty God." There are two authorized
prayers used in the Anglican rite. The former
is only used at the coronation of the sovereign.
The rubric preceding it, and the prayer of obla-
tion are as follows :

''And first the Queen offers Bread ^«d?Wine
for the Communion, which being brought out of
King Edward's Chapel, and delivered ittto her
Hands, the Bread upon the Paten by the Bishop
that read the Gospel, are by the Archbishop re-
ceived from the Queen, and reverently placed

OF THE HOLY EUCHARIST.

upon the Altar, and decently covered with a fair
linen Cloth, the Archbishop first saying this
Prayer: 'Bless, O Lord, we beseech Thee,
these Thy gifts, and sanctify them unto this
holy use, that by them we may be made par-
takers of the Body and Blood of Thine only-
begotten Son Jesus Christ, and fed unto ever-
lasting life of soul and body ' " (" Maskell's
Monumenta Ritualia Ecclesiae Anglicanae,"
vol. ii., p. 137). The other is the brief form in
the Prayer for the Church Militant: "We
humbly beseech Thee most mercifully to accept
our oblations."

Having recited the prayer of the old rite
secretly, the celebrant reverently placed the
chalice upon the corporal that had been previ-
ously spread upon the altar, in the midst
thereof, and lifting the paten from the chalice,
he placed it before the chalice, where it rested
upon the one cross embroidered on the cor-
poral. The paten was then covered by turning
back the right corner of the corporal over it,
and the chalice was covered with the left hand
corner, the " pall " being unknown to ancient
English use.

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THE DIVINE MEMORIAL

After the oftering of the oblation at a high
celebration the celebrant received the censer
from the deacon and censed the oblations,
thrice in the form of a cross over the paten,
thrice in a circle round the paten and chalice,
and thrice the space between himself and the
altar, saying meanwhile this verse : " Let my
prayer be set forth as the incense in the sight
of Thy majesty." The censing of the choir
then followed. This third use of incense in the
Liturgy answers to the offering of incense on
the golden altar of incense at the time of the
burnt-ofTering. The celebrant then washed his
hands at the right corner of the altar, saying :
" Cleanse me, O Lord, from every defilement of
mind and body, that I may be able purely to
perform the holy work of the Lord."

There was then said the " In the spirit of
humility," etc., and " In the Name of the
Father," after which the priest turned to the
people and said in a low voice : " Brethren and
sisters, pray for me that my and your sacrifice
may alike be accepted by the Lord our God."

The clergy answered privately : " The grace
of the Holy Ghost illumine thy heart and lips,

- ^

OF Til HOLV EUCHARIST.

and the Lord graciously accept this sacrifice of
praise at Thy hands for our sinr. and offenses."
It will be noticed that the oblation is the prin-
cipal feature of thi- part of the ancient litur-
gics. The connection between the oblation and
the offering of the burnt-offering, reminds the
devout worshipper of the words of the Psalm :

" The Lord hear thee remember

all thy offerings, and accept Thy burnt sacri-
fice," words actually embodied in the English
use at the oblation. (Sec Freeman's " Princi-
ples," vol. ii., p. 345.)

iii. The Sursiim Corda announces that the
Saviour of the world is drawing near.

At The Sanctus the world breaks forth into

singing, and the ringing of the Sanctus bell

heralds the advent of the Lamb of God. How

reverently and naturally follows the Benedic-

tus : " Blessed is He that cometh in the Name

of the Lord. Hosanna in the highest."

The celebrant then rises and kisses devoutly

the feet of the figure of Christ crucified, painted

in the missal, a full-paged illumination at the be-

ginning of the Canon or Prayer of Consecration.

The Consecration then follows. At the words
6 '

THE DIVINE MEMORIAL

" this is My Body," " this i& My Blood," the
sacring-bell is tolled thrice, and after the con-
secration of each element the paten and chal'ce
are respectively elevated, that it may be seen
by the people. The consecration answers to
the slaying of the victim. The Agnus Dei is
then sung, followed by the Lord's Prayer
sileiitly. Then the Fracture of the body, which
was broken once in consecration, follows. The
body is broken into two pieces, which answers
to the death of the victim slain for the burnt-
offering.

iv. Prayers for the living and the departed
answer to the priest sprinkling the blood about
the altar.

V. The Commixture answers to the burning
upon the altar.

vi. The Communion will be considered in
connection with the peace-offering.

3. THE DIVINE REALITY.

The life of perfect obedience which Jesus
offered to God, answers to the burnt-offering,
and in the Christian Church, to the Holy Eu-
charist as a sacrifice.

OF THE Hor.V EUCHARIST.

i. " He is brought as a lamb to the slaughter."
Isaac cried out in innocent wonder: "My
Father, behold the fire and the wood : but where
is the lamb for the burnt-offering ? " And Abra
ham said : " My son, God will provide Himself
a lamb for a burnt-offering" (Gen. xxii. ;. 8).
" When He said, ' Sacnfice and offering and
burnt-offerings, and offering for sin Thou
vvouldest not, neither hadst pleasure therein •
which are offered by the law f then said He •/.
/ come to do Thy xvill, O God: He taketh away
tlie first that He may establish the second. By
the which will we are sanctifi,,d through the
offering of the body of Jesus Christ on^ce for
all" (Heb. X. 8. 10).

The Incarnation was the great Presentation,
as it ^^'as " ivhen Hecovteth into the xoorhr thrt
He said "Lo, I come to do Thy loilir When
Jesus went up to Jerusalem with His disciples
to eat the Passover. Ho formally approached
the city and temple in a sacrificial manner, as
the one burnt-offering, freely offering Himself
as the one necessary sacrifice for sin, in per-
feet obedience to His Father's will.
ii. The true meaning of the laying on of

IP I
I'll

THE DIVINE MEMORIAL

hands, with its accompanying confession of sin,
is expressed by the word substitution. The
offerer deserved death on account of his sins,
and the victim became his substitute and suf-
fered death in his stead. It was necessary that
he should be a willing offerer, tliat he should lay
his hands on the victim's head, and that he
should confess his sins.

Jesus was the great Sacrifice, offered for the
redemption of the world. Jew and Gentile
must therefore unite in offering Jesus as their
substitute. This section then, must relate the
terrible history of Jesus obedient unto death,
and explain the mystic figures employed by the
Old and New Covenants duly to set it forth.
In considering the signification of the sin-offer-
ing, the Kyrie was seen to answer to the agony
of Jesus in the garden. It will at once be ob-
served that as an angel came to comfort Him,
the song of the angels might well be placed
here to represent this feature in the Liturgy.
At His birth the angelic choir sang "Glory to
God in the highest, and on earth peace, good
will towards men." The last efficacious peace-
offering of the Old Covenant had that very even-

iiiii;

or THE HOLY EUCHARIST.

ing been offered on the altar in the temple of
the Lord, for it had been already superseded
by the newer rite; the shadowy outline had
gone, and the reality had taken its place. Well,
therefore, may the Church sing "and on earth
peace."

"jUDAS, HAVING RECEIVED A BAND OF MEN
AND OFFICERS FROM THE CHIEF-PRIESTS ANd"
PHARISEES, COMETH THITHER WITH LANTERNS
AND TORCHES AND WEAPONS." Those in au-
thority had lent themselves to shed innocent
blood. What prospect of a fair trial was there
before Caiaphas, or Pilate, or Herod ? There is
certainly no place in the Liturgy where the Col-
lect for the Sovereign could find a more fitting
position than here. " Have mercy upon the
whole Church {Body of Christ), and so rule the
heart of thy chosen servant Victoria, our
Queen and Governour, that she may above all
things seek Thy honour and glory."

Concerning the number of Collects to be said.
Archdeacon Freeman wrote : " The ancient rite
of S. John Lateran * had the Lord's Prayer in

* Johann. Diacon., ap. Mabillon, Mus. Ital., ii. 566; Durand,
iv. 37.

TUt: DIVINE MEMORIAL

this place : and this may have led to the rule
that there should never be more than seven
collects, the number of petitions in that prayer "
(" Principles of Divine Service, ' vol. ii., p. 416).

The seven petitions of the Lord's Prayer
furnish a wonderful commentary on the appre-
hension of Jesus. "Our Father which art in
heaven, hallowed be Thy Name." Here were
the traitor's kiss, the rude arrest by the brutal
band, the malignity of the chief-priests, and the
wicked blasphemy of the scribes and Pharisees.
In mournful contrast with these gleams forth
the beautiful possibility expressed by the words
" Hallowed be Thy Name."

The Church of God in its Jewish rule was
compassing His death. Well might men and
angels long for the Church of God in Christ to
succeed the old covenant whose days were now
fulfilled. Well might they pray "Thy King-
dom come." As Jesus had breathed forth in
the garden the spirit of perfect resignation to
the Father's will, " Nevertheless Thy will, not
mine, be done," how blessed would this world
be if every creature could also do His will, "in
earth as it is in heaven." Surely if these dis-

OF THE HOLY EUCHARIST.

obedient and cruel children had not strayed

from their Father's 1

but had ch(

leerfully

eaten of His bread, they would never have be-
trayed the Prince of Life. How deep were the
trespasses of those who thirsted for His blood.
Although Judas died impenitent and in his
despair craved for no pardon, yet Jesus prayed,
" Father, forgive them ; they know not what
they do." And all the time He was as willing
to heal the spiritual wounds of His enemies as
He was to heal the high priest's servant, whose
ear Peter had cut off with a sword.

Judas had been led into temptation, the ef-
fects of which was so terrible that even he,
wicked as he was, despaired. Had people never
fallen unto temptation, no sacrifice had ever
been needed. Well might the Passion of Jesus
call forth the earnest cry from every human
heart, " Deliver us from the evil one." Jesus
was delivered into his power, "This is your
hour, and the power of darkness " (S. Luke
xxii. 53). He was haled before the judge and
thrown into prison. He was a prisoner. And
although at a word from Him more than twelve
legions of angels would have delivered Him,

111 11

THE DIVINE MEMORIAI.

yet would He fulfil the scriptures, He would
not go forth out of the prison of this world, out
of the hands of the Jews, until He had paid the
uttermost farthing.

But the imposition of hands must be per-
formed in a sacrificial and formal manner. He
must become the acknowledged substitute of
both Jew and Gentile.

First, Jesus was i)raggej3 before the
higii-pkiest.

Caiaphas was by his office the head and rep-
resentative of the Jewish Dispensation. Be-
sides this, the chief-priests and elders, and all
the council, were called together, and they
sought false witness against Him to put Him
to death. Therefore, when Caiaphas asked for
th^ir decision concerning Him, they answered
at once : " He is guilty of death." Caiaphas had
before this " said unto them, ' ye know nothing
at all, nor consider that it is expedient for us,
that one man should die for the people, and that
the whole nation perish not.' And this spake
he not of himself: but being high-priest that
year, he prophesied that Jesus should die for

OF THE HOLV EUCHARIST.

that nation; and not for that nation only, but
that also he should gather together in one the
children of God that were scattered abroad.
Then from that day forth they took counsel to
gether to put Him to death" (S. John, xi. 49-
53). And now, after long plotting and plan-
nmg, the Lamb of God was in their power, and
their decree that He should die as a substitute
for the people, was the formal imposition of
the Jewish offerers, who thus made Him their
substitute.

The substitution of Jesus for the Jews is rep-
resented by the Epistle being read on the
south side of the altar. " On the north side
heth the city of the Great King; God is well
known in her palaces as a sure refuge " (Ps
xlviii. 2). This " Hill of Sion," the joy of the'
whole earth, Jerusalem above, is the Church of
Christ, and it is " on the north side,' v here the
table of shew-bread stood, which was a com-
plete symbol of Christ, and it was also on
the north side of the brazen altar that the vie-
tim for the burnt-offering was slain (Lev. i. 1 1).
The north side would thus seem to be the ap-
propriate place for the Gospel to be read. The

I "■

THE DIVINE MEMORIAL

corresponding position on the south side would
mark the proper place for the representation of
tlie Jewish Church. When the FLpistle has
been read, the reader says: " Mere endetli tl)C
Epistle." No such words are used to mark the
end of the Gospel lection, an arrangement
that is explained by the fact that the Jewish
Dispensation was to come to an end. but the
Gospel Dispensation is uneniiing and eternal.

As far as the Jews were able, they had sen-
tenced Jesus to death, liut they had not the
power of the sword. They must seek that from
the Gentiles. The hands of the representatives
of the Gentiles must be laid heavily upon the
victim's head, for He was their substitute also.

Secondly, Jesus was hound and

DRAGGED AWAV TO PiLATE's JUDGMENT-
HALL.

The fierce and blasphemous cries of the
rabble pressed around Him, as the procession
journeyed along. The march to Pilate and
Herod, representatives of the Gentile world, is
symbolized by the procession which is formed
at the close of the Sequence, and which pro-
ceeds to the northern part of the sanctuary,

OF THE HOLY EUCHARIST. 9,

With tapers, and cross, and incense. The trans
ference of His special presence from the Old
Dispensation is thus beautifully symbolized.
The hghts which had hitherto blazed forth
from the seven-branched candlestick on the
south side of the Holy Place, which represented
the old Covenant, were bein^. taken away, the
candlestick was being removed, and the Divine
Presence was going f.rth to be the Light to
lighten the Gentiles. And it must be noted
that the procession does not return to the
south until the complete substitution has been
symbolized. Henceforth the devout members
of the Old Covenant must say with David of
old: "I shall go to Him, but He shall not re-
turn to me."

Christ rekokk Ph.atk axd Hekdd is
represented by the Gospel being read on the
north side of the altar. Concerning this I have
already given the plain ritual reason.

"Let the Gospel be always read turning to
the north " (Rubric Sarum Missal).

''Herod with his men of tvar set Him at
naught, and mocked Him, and arrayed Him in
a gorgeous robe, and sent Him again to Pilate ^

THE DIVINE MEMORIAL

(S. Luke xxiii. n ). The Roman governor
was anxious to save Jesus, but fear caused him
to yield to the demands of the Jews that He
should be crucified. We now behold the spec-
tacle of the representative of Gentile power
weakly giving way to the Jews. Pilate's own
ideas of justice gave way before the terrible
demands of the chief-priests. His judgment,
therefore, was nothing less than a Jewish sen-
tence sanctioned by the imperial authority. It
was not Roman, because it was given to appease
the Jews: it was not Jewish, because the Jews
had no power to condemn any man to death.
The sentence of death, passed upon Jesus, was
in its nature half Jewish and half Roman. The
celebrant, therefore, in representing the jour-
ney back to Pilate, moves to the midst of the
altar. It was there S. Paul tells us that Jesus
" witnessed a good confession before Pontius
Pilate " (I Timothy, vi. 13). The whole passage
is : " Fight the good fight of faith, lay hold on
eternal life, whereunto thou art also called, and
hast professed a good profession before many
witnesses. I give thee charge in the sight of
God, who quickencth all things, and before

OF THE HOLY EUCHARIST. 93

Christ Jesus, who before Pontius Pilate witnessed
a good confession r The Bishop of Wakefield
has this note on the first part of the passage.
"At his Baptism (compare Heb. x. 23; i S.
Peter, iii. 21). The primitive profession made
at baptism involved two main points: (i)
the solemn renunciation of Satan ; (2^ the
declaration of faith in Christ " (Commenta on
the New Testament). The Apostle thus in-
forms us that Jesus made a formal profession
of faith before Pilate. The proper place, then,
for the celebrant to declare the profession of
our faith as laid down in the Nicene Creed,
would seem to be at the centre of the altar.
The Sarum Rubric is : " Then let the priest,
standing in the midst of the altar, begin the
Creed."

"Then CAME Jesus forth, wearing the

CROWN OF thorns AND THE PURPLE ROBE.

And Pilate saith unto them, ' Behold
THE Man ' " (S. John, xix. 5). "And when

THEY had MOCKED HiM, THEY TOOK OFF
THE PURPLE FROM HiM, AND PUT HiS 0\VN
CLOTHES ON HiM, AND LED HiM OUT TO

CRUCIFY Him " (S. Mark. xv. 20).

kill

m \

THE DIVINE MEMORIAL

Jesus was. now accepted by both Jews and
Gentiles as their substitute. •' Surely He hath
borne our griefs and carried our sorrows. . . .
But He was wounded for our transgressions,
He was bruised for our iniquities; the chastise-
ment of our peace was upon Him ; and with
His stripes we are healed. All we like sheep
have gone astray : we have turned every one
to His own way; and the Lord hath laid on
Him the iniquity of us all. He was oppressed,
and He was afflicted, yet He opened not His
mouth : He is brought a<: a lamb to the slaughter,
and as a sheep before her shearers is dumb, so
He openeth not His mouth. He was taken from
prison and from judgment : and who shall de-
clare His generation? for He was cut off out of
the land of the living : for the transgression of
my people was He stricken " (Isaiah, liii.).

The great oblation, the delivery of Jesus to
the Jews by Pontius Pilate, and the march to
the hill of Calvary are represented in the Eu-
charistic Memorial by the ritual observed at the
offertory; aru in the Old Covenant it was sym-
bolized by the imposition of the offerer's hands,
by which the victim became his substitute.

OF THE HOLY EUCHARIST.

The symbols of the Lord's body and blood,
now claim great attention as representing Jesus
as a divine victim. The server handing these
to the celebrant represents Pilate delivering
Jesus to the Jews, saying, "Behold the Man!"
The celebrant taking them to the midst of the
altar, and placing the paten on the one embroid-
ered cross on the corporal, and the chalice be-
hind it, represents the soldiers conducting Jesus
to Calvary, where they laid Him down upon
the cross, preparatory to driving the spikes
through His hands and feet. The chalice be-
hind it, or below it, represents the position of
the sacred blood which fell down from the
cross, and also symbolized by the sacrificial
blood that was poured out at the bottom of the
altar of burnt-offering. The covering of the
chalice and paten is an act of reverence, beauti-
ful in its signification.

The ofTertory closely resembles a deep mys-
tery in this part of the sacred memorial. The
celebrant, representing Christ, oblates the sym-
bols of the Lord's body and blood, in agree-
ment with the express assertion of JesJs that
He laid down His own life, of His own will

ii!

THE DIVINE MEMORIAL

(S. John, X. 17). He was Himself both Priest
and Victim.

iii. The Imposition of hands was now accom-
plished. The world had performed what was
necessary to make the Lamb of God its ac-
cepted substitute. The Divine Victim was now
to be slain, which included not only the stroke
of the knife, but also the death of the victim.
The slaying of Christ was a slow process full of
pain, extending from His immolation upon the
cross until His death six hours later.

Jesus was nailed to the cross.

His body was being broken, and His blood
shed when the spikss were driven through His
hands and feet. The nailing of Jesus to the
cross, is represented by the Canon or Prayer of
Consecration.

A difference between the type and its anti-
type should here be noted. Jesus was placed
upon the altar of the cross whilst He was yet
alive, and the sacrificial victim was always slain
before his body was laid in order upon the
wood that was on the altar. The sacrifice of
Isaac teaches us that even in this matter of de-
tail, a deep truth must underlie this different

()!• THE IIOLV KUCHAKIST.

order of procedure. For the living Isaac was
bound and laid upon the \v(jod. Me was therc-
f(M-e a truer figure of Christ nailed to the cross
than any of the dead victims which were placed
upon the altar. May not this difference point
to the unfathomable depth of the sufferings of
Christ? S. Paul certainly sees no inconsist-
ency in the sufferings of Christ being typified
even by the burning t){ the sin-offering outside
the gate. " For the bodies of those beasts
whose blood is brought into the sanctuary by
the high-priest for sin, arc burned tvitlioiit the
camp. Wherefore Jesus also, that He might
sanctify the people with His own blood, suf-
fcrcd ivithout the gate'' (Heb. xiii. 1 1, 12). He
who was pierced through and through with sor-
rows, lived until every jot and tittle of the law
had been fulfilled, and His dying voice could
proclaim the divine decision, " It is finished."
After the nailing to the cross, the cruel struct-
ure was at once raised up, and the cross was
fastened into the earth to make it firm. This
was intimated in the assertions of Jesus con-
cerning the manner of His d':ath : "I, if I be
lifted up from the earth will draw all men unto
7

THE DIVINE MEMORIAL

me" (S. John, xii. 32). "As Moses lifted up the
serpent in the wilderness, even so must the Son
of Man be lifted up, that whosoever believeth
in Him should not perish, but have eternal life"
(M, 15)- "When ye have lifted up the son of
man, then shall ye know that I am He" (Ibid,
viii. 28).

No part of the Eucharistic M./..orial is more
misunderstood than the ritual elevation, which
has always been made to represent the raising
up of the " veil of flesh " between heaven and
earth, the one door through which all who are
saved must enter. The object of the ritual ele-
vation was not to give a signal for the faith-
ful to adore the Christ in sacrament, but to
symbolize the profound truth that He was
lifted up upon the cross to draw all men unto
Him.

The Seven Sayings from the Cross.
These have been symbolized East and West
alike by the seven petitions of the Lord's Prayer.
Its removal to its present post-communion po-
sition must be considered as unfortunate from
the commemorative point of view. It is, how-
ever, satisfactory to notice that it has been re-

OF THE HOLY EUCHARIST. 99

instated in its ancient position, in the existing
rite of the Scottish, and also the American
branch of the Church.

Jesus' Death upox the Cross. This is
represented by the breaking of the consecrated
bread. Anciently the fraction did not take
place in the consecration prayer, but subse-
quent to the elevation and the repetition of
the Lord's Prayer. In our Liturgy one fraction
IS prescribed in the Canon. It is ritually in-
correct to break the bread in the consecration
only, as such a course commemorates the victim
as dying as soon as nailed :o the cross. After
consecration the consecrated bread can be
broken twice, in agreement with the ancient
custom, and also with the sacrificial division of
the peace-offering into three parts. The sym-
bolism of these parts will be considered in con-
nection with the peace-offerings.

iv. The sprinkling of the blood, representing
our Saviour's mediatorial work, is the charac
teristic of the sin-offering and has been already
considered. Literally, His blood had been
sprinkled upon the cross, and poured out at
the foot of the altar of the cross.

100

THE DIVINE MEMORIAL

V. When Jesus said, " It is finished," the
burning had taken place. The meaning of the
words "burnt-offering " is " the ascending sac-
rifice " and denotes the acceptance of the sac-
rifice by God. Jesus* death was accepted by
the Father as a substitute for the race of man-
kind.

vi. The communion will be considered in
connection with the peace-offerings.

We have now considered the Passion and
Death of Christ as represented in the Holy
Eucharist. The commemorative has been de-
clared by great divines to be the chief aspect
in which it should be viewed. We have seen
that this is the view held by the Church as
declared in her formularies, and also the plain
assertion of our Saviour Himself and of S. Paul,
as it is the aspect specially dwelt upon by them.
At the present day this aspect is so misunder-
stood that it is practically a dead letter to the
majority of our fellow churchmen. In the
ancient church this was otherwise. The real-
ization that each ritual action was a factor in
the divinely-ordered commemoration of the

ti^rP

OF THE HOLY EUCHARIST.

lOI

Passion and Death of Christ, caused the Chris-
tian Fathers to continually speak of an immola-
tion in the sacrament. And their words have
often led people to suppose that they believed
they were causing Christ to die again His all-
atoning death. It was of the commemorative
aspect of the Eucharist that Saint Chrysostom
said : " When thou seest the Lord sacrificed and
lying (on the altar), and the priest standing and
praying over the sacrifice, and all reddened
with that precious blood, thinkest thou that
thou art yet amongst men, and standest upon
the earth ? " {De Sacerdot. iii. 4.) This and
similar passages mark the intense realization of
the power with which tlic Eucharist represents
the Death of Christ. Witness the same reali-
zation of the eucharistic picture as a perfect
representation of the Death of Christ, in such a
writer as John Wesley :

"With solemn faith we '^Jer up

And spread before Thy glorious eyes
That only ground of all our hope,

That precious, Bleeding Sacrifice,
Which brings Thy grace on sinners down,
And perfects all our souls in one."

102

THE DIVINE MEMORIAL.

" Father, behold Thy dying Son."

• **##*♦*
" By faith we see Thy Sufferings past
In this mysterious rite brought back,
And on Thy grand Oblation cast

Its saving benefit partake.
Memorial of Thy Sacrifice,
This Eucharistic Mystery,
The full atoning grace supplies.
And sanctifies our gifts in Thee."

THE PEACE-OFFERING.

ta
fe

in
fo

alt

she

THE PEACE-OFFERING.

The characteristic of the peace-offering is
the meal upon the sacrifice.

I. THE SACRH-ICIAL OUTLINE,
i. The offerer presented at the door of the
tabernacle, for the peace-offering, a male or a
female of the herd or flock.

11. The imposition of hands was performed
in the same manner as in sacrifices for sin and
for burnt-offerings,
iii. He then slew the victim,
iv. The priest sprinkled the blood about the
altar, as in the case of the burnt-offcrinrrs

V. The fat was now burnt upon the altar as
before.

vl And the priests consumed their portion
of the victim, the wave-breast and the heave-
shoulder, whilst the remaining part was eaten
by the offerer and his household.

io6

THE DIVINE MEMORIAL

As representing the three sacrifices, the
peace-offering was best fitted to survive in the
Christian scheme, as summing up in one the*
characteristics of each. The peace-offering
dwelt specially on the concluding portion of
the sacrificial system, being the meal on the
sacrifice which had been offered and accepted
as the offerer's act of worship. As the chief
feature of the peace-offering was the consump-
tion of the victim in a feast on the sacrifice, this
feature must be chiefly dwelt upon in consider-
ing it. When the blood had been sprinkled
round about the altar, the body was divided
into three parts. For the purpose of exhibit-
ing the manipulation of these parts in the
clearest manner, it appears advisable to con-
sider the fifth and sixth sections of the sacrifi-
cial scheme, under the threefold division to
which they were subjected.

i. The breast and .shoulder of the victim
were separated from the other parts.

ii. The fat and the choicest of the inward
parts were also set aside.

iii. And the remaining portion of the victim
formed the third division.

OF THE UOl.Y EUCHARIST.

107

These three parts were then subjected to the
following ritual actions :

>. The breast was waved backwards and
forwards, and towards the right, and towards
the left. R. Bechai says : " He moves it for-
wards and backwards to Him whose are the
four quarters of the world '• (Outram on Sacri-
fice, 1. XV. 5). The heave-shoulder was moved
upwards and downwards. The importance
assigned to waving and heaving is shown by
the fact that offerings of various kinds are
themselves sometimes spoken of as zaavin^s
and /u'avinj;-s{Ex. xxxv. 22, xxv. 2, xxx. 13-15.
Num. xxxi. 41, etc.).

•'• The fat and the choicest inward parts
were laid upon the burnt-offering that was
upon the altar.

iii. The third part was not apparently sub-
jected to any particular ritual action at this
stage of the sacrificial proceedings.

Subsequently these parts were disposed of
in the following manner:

i. The wave-breast and heave-shoulder were
eaten by the priests in a holy place.

io8

THE DIVINE MEMORIAL

ii. The parts laid upon the burnt-offering
were immediately consumed by the fire which
was always burning upon the altar.

iii. The remaining portion was eaten by the
offerer and his household in the place ap.
pointed for the sacrificial meal.

2. THE SACRAMENTAL PICTURE.

The special consideration of this section be-
gins with the ritual fraction, which answers to
the threefold division of the peace-offering. In
the ancient Liturgy of the Anglican Church,
the fraction was accompanied by certain ritual
acts, which are here quoted : '' Here let him un-
cover the chalice and take the body, zvith an
inclination, placing it over the boiul of the chal-
ice, holding it between the thumb and forefingers,
and let him break it into three parts, the first
fraction xchilst he says, Through the same Thy
Son Jesus Christ our Lord, the second fraction
whilst he says, Who with Thee liveth and reiiin-
eth in the unity of the Holy Ghost, God ; here
let him hold the tzuo broken pieces in his left
hand, and the third over the top of the chalice

OF THE HOLY EUCHARIST.

109

in his right hand, saying aloud, World without
end. Amen.

i. The first part answered to the wave-
breast and heave-shoulder.

ii. The second to the part burned upon the
altar.

iii. And the third ,0 the portion set aside
for the consumption of the offerer and his
nouuehold.

The fraction was accompanied by the follow-
ing ritual actions.

'■• The paten was held up by the deacon with
outstretched arms and solemnly waved from
side to side to the four quarters of the heavens
and at the same time it was subjected to an up-
ward or heaving motion. This answered to the
wavmg and heaving observed in the case of the
peace-offerings.

Archdeacon Freeman says: "The wavin-^ or
movement from side to side has been perpetu-
ated m some liturgies, as, for instance, in that
of Salisbury, which directed the paten to be
waved from side to side to the four quarters "
Of the heaving.or movement upwards and down-
wards, he says: '• There is one striking action

1 10

THE DIVINE MEMORIAL

more especially — anciently common, as it should
seem, to all liturgies ; though it has now dis-
appeared from some, and is probably miscon-
ceived in all — which tends to invest the recep-
tion with a very awful character, and to explain
yet further the deep reverence here expressed.
It is the * elevation ' already referred to. The
elements, one or both, were lifted up tow-
ards heaven with mysterious words, desiring
that they might be received up to God's
heavenly and spiritual altar. The words gener-
ally used in the East, and which we find also in
one Western ofifice, the Spanish, were : * The
holy (things) are lifted up to the holy (places).'
This desire was sometimes most distinctly ex-
pressed in the 'prayer of bowing doww^ as, for
example, in the Roman, ' We suppliantly be-
seech Thee Almighty God, command these
things to be carried up by the hands of Thy
holy angel to Thy celestial altar, in the sight of
Thy divine majesty ' " {Principles of DivtJie Ser-
vice, vol. ii., part, i., p. 175).

iii. The part that was burnt upon the burnt-
offering was placed thereon in connection with
the memorial of the minchah. The second part

OF THE HOLY EUCHARIST.

Ill

of the fraction, which was called the manorial,
was put into the chalice with this prayer : " Let
this most »{• holy union of the body and blood
of our Lord Jesus Christ be to me and all who
receive it health of mind and body, and a saving
preparation for worthily attaining unto eternal
life. Through Jesus Christ our Lord." The im-
mission of the consecrated memorial into the
chalice was called the commixture.

iii. The communicants' portion, being upon
the paten, was subjected to the same motion
as that of the priests, signifying the royal priest-
hood of the Christian laity.

Finally, the three parts were reverently dis-
posed of as follows :

i. The priests consumed their portion. The
reader is referred to the Sarum Liturgy for the
beautiful prayers which accompanied the
priests' reception.

ii. The memorial remained in the chalice.

iii. The people consumed their portion kneel-
ing-

During or after the communion the Agnus

112

THE DIVINE MEMORIAL

Dei was sung. This ancient hymn was most
wonderfully adapted to represent the conjoin-
ing and blending together of the characteristics
of the sin-offering, the burnt-offering and the
peace-offering.

*' O Lamb of God ( The Burnt-offering).

That takest away the sins of the world, {The
Sin-offering).

Grant us Thy Peace " {The Peace-offering),

3- THE DIVINE REALITY.

The ritual /r^c//^« represents the separation
in death of the soul and body of Christ. " The
fraction is found in ahnost ^w^xy liturgy, be-
tween the consecration and the communion, '.y/;,/.
bolizingthe Death and Passion" (Hammond's
Liturgies, Eastern and Western, p. 380).

i. The ivavingoi the paten towards the four
points of the compass brings to mind the voice
which cried over the dry bones in the myste-
rious valley of bones: -Thus saith the Lord
God ; * Come from the four winds, O breath, and
breathe upon these slain, that they may live'"
(Ezekiel, xxxvii. 9). The heaving symbolized
the return of the soul of Jesus from the place

OF THE HOI.V KUCHARrST.

1'3

of departed spirits, which ritually was a motion
upwards.

ii. Tlie commixture, or placing the memorial
into the chalice, represented the soul and body
of Christ joined together at the resurrection."
" It consists in phicing a small portion of the
consecrated bread, or wafer, into the chalice,
symbolizing the restoration in the rcsurrcc-
Hon of the union of bod\- and soul which had
been severed in death ; in a word, pointing to
the Risen Life. Though probably not a primi-
tive rite, it became nearly universal at an early
date (Ibid. p. 378). " The mystical intention
of the immission into the chalice is explained
by Micrologus : ' Ad dcsignandum corporis et
animac conjunctioncm in resurrect ione Christi ' ■
(cap. xvij). And to the same effect Pope Inno-
cent : ' Commixtio panis et vini designat nnio-
nem carnis et animae quae in resurrectione
Christi deniio sunt unitac. ' " ( Maskell's A ncient
Liturgy of the Church of England. Third ed.
p. 199. Sec also the rubric and prayer in the
Liturgy of 5. John Chrysostom.)

iii. Jesus ever strengthens His earthly mem-
bers by feeding them with His own body and

114

THE DIVINE MEMORIAL

blood. His table is always spread, and His ser-
vants arc always pressing' His people to come
clothed in the wedding garb of righteousness.
Three times in the yean at their great feasts,
they were obliged to ofTer sacrifices in the tern-
pie, and to partake of the peace-offerings : this
was in addition to the voluntary offerin^rs
which they might offer at any time.

The sacrificial scheme outhned. as we have
seen, the Passion and Death of our Saviour
We have now to inquire into the manner of
representing the Ascension and Mediation.

The Ascension was outlined by the peculiar
ceremonies observed on the day of atonement
On this day. the tenth day of the seventh
month, the one annual fast-day of strict obli-
gation, the high-priest, having offered the daily
morning sacrifice, put off his glorious high-
pnestly robes, and having washed his body in
water, clothed himself in linen vestments worn
only on this occasion (Lev. xvi. 4). It will
be convenient to deal with the ritual actions
observed on this day, in the order employed in
describing the sacrificial scheme.

iif. The high-priest slew a bullock, as a sin-

HF THK HOLY FUCriARIST. 1,5

offering for himself and his household. He
then entered into the Holy of Holies, carrying
a censer full of burning coals from off the altar"!
and with his hands full of sweet incense, to-
gether with the blood of the bullock.

Bishop Pearson writes concerning this en-
trance of the high-priest into the Holy of Ho-
lies, as a t; pc of Christ's ascension : " The high-
priest under the law was an express type of
the Messias and His priestly office ; the atone-
ment which He made was the representation
of the propitiation in Christ for the sins of the
world; for the making this atonement, the
high-priest was appointed every year to enter
into the Holy of Holies, and no oftener. For
the Lord said unto Moses: 'Speak unto Aaron
thy brother, that he come not at all times into
the Holy Place within the veil, before the
mercy-seat, which is upon the ark; that he die
not' (Lev. xvi. 2). None entered into that
Holy Place but the high-priest alone ; and he
himself could enter thither but once in the
year, .and thereby showed that the ' high-priest
of good things to come, by a greater and more
perfect tabernacle not made with hands, was to

ii6

■JHK nrVINK MKMOKrAI,

enter into the Holy Place, having obtained
eternal redemption for us (Ilcb. ix. ii, 12).
The Jews did all believe that the tabernacle did
signify this world, and the Holy of Holies the
highest heavens (Josephus, Ind. Antiq., lib. iii.,
c. 8.) ; wherefore, as the higii-priest did slay the
sacrifice and with the blood thereof did pass
through the rest of the tabernacle and with
that blood enter into the Holy of Holies, so
was the Messias here to offer up Himself, and,
being slain, to pass through all the courts of
this world below, and with His blood to enter
into the highest heavens, the most glorious seat
of the majesty of God. Thus Christ's ascen-
sion was represented typically" {Exposition
of the Creed, Article vi.).

S. Luke, xxiv., contains the account of the
Lord's Ascension. He appeared unto them
and said : " Peace be unto you " (verse 36). This
is represented by the celebrant turning to the
people and pronouncing : " The peace of God
which passeth all understanding." He then
" /ed them out as far as to Bethany, and He lifted
up His hands and blessed thcur (v. 50). This
is represented by the celebrant raising his

OK TllK HOLY EUClIAklST. ,,;

hands and saying: "And the blessing of God
Almighty, the Father, the Son and the Holy
Ghost, be with ynu all cvenrore." " A,u/ it
came to pass xvhilc He blessed them. He zvas
parted from them ami earried up into heaven'
(v. 5 0- In the Eucharistic Memorial the dis-
appearance of Jesus is represented by the cele-
brant turning to the altar, reverently consum-
ing what remains of the sacrament, and takincr
the ablutions. This is the literal disappearance
of the sacrament, not into heaven above, it
is true, but into the living tejnple of God a
member of Christ, who even now by virtue of
the mcarnation. sits at the right hand of God
in the heavenly places.

In the sacrificial system of the Old Cove-
nant the ascension was outlined, wc have seen,
by the disappearance of the high-priest, bearincr
mto the Holy of Holies the sacrificial blood
and the sweet incense.

iv. This appears to be the proper place to
describe not only the sprinkling of the blood on
the day of atonement, but the wonderful si-r.
nification of this ritual action in the threefold
sacrifice.

118

tup: divink mkmokiai.

When the hif,di-pricst entered into the Holy
of Holies, he carried with him '• a censer full
of burning coals of fire from off the altar before
the Lord, and his hands full of sweet incense
beaten small, and " he brought it " within the
veil. And he shall put the incense upon the
fire before the Lord, that the cloud of the in-
cense may cover the mercy-seat that is upon
the testimony, that he die not ; and he shall
take of the blood of the bullock, and sprinkle
it with his finger upon the mercy-seat eastward ;
and before the mercy-seat shall he sprinkle of
the blood with his finger seven times" (Lev.
xvi. 12, 14).

Here we have the description of the type of
the work of our Saviour in the highest heaven.
The type is the sprinkling of the blood and
the use of incense. They constituted the great
function of the day of atonement and they
typify what Jesus, our great high-priest, is now
doing in heaven. We must have a clear idea of
His work, and how it corresponds with its sac-
rificial type.

The Creed explains it as a session, "He sit-
teth on the right hand of God the Father

OF TUL HOLY LUCHAKIST.

119

Almi^rhty." S. Mark says : " So then after the
Lord had spoken unto them. He was received
up into heaven, and sat on the ri<,rht hand of
God" (xvi. 19), and in Hebrews, i. 3, it is
declared that Jesus, "when Hehad by Himself
pur^rcd our sins, sat down on the ri<,rht hand of
the Majesty on hi-h." (Sec also S. Matt, xxxvii.
64; S. Mark xiv. 62; S. Luke xxii. 69; Psalm
xvi. 11, etc.) The//rtr^' signifies the absolute
power of Jesus in heaven, the honour and glory
He has obtained there, after all the labors and
sorro.vs of this world, when He rested above
in unspeakable joy and everlasting felicity.
Bishop Pearson writes as to the "sitting" of
our Lord: -We must not look upon it as
determining any posture of His body in the
heavens, correspondent to the inclination and
curvation of our limbs; for we read in the
Scriptures a more general term, which signifies
only His being in heaven, without any expres-
sion of the particular manner of His presence.
So S. Paul : 'Who is even at the right hand of
God • (Rom. viii. 34) ; and S. Peter : ' Who is
gone into heaven, and is at the right hand of
God ' " (i Peter iii. 22). Besides, we find Him

I20

THE DIVINE MEMORIAL

expressed in another position than that of ses-
sion: for 'Stephen looking steadfastly into
heaven, saw the glory of God, and Jesus stand-
ing on the right hand of God.' ... He
appeared standing unto Stephen, whom we ex-
press sitting in our Creed ; but this is rather a
difference of the occasion, than a diversity of
position. He appeared standing to Stephen,
as ready to assist him, as ready to plead for
him, as ready to receive him " {Exposition of
the Creed, Art. vi.).

The work of Jesus in the heavenly Holy of
Holies is, as far as we are concerned, mediatorial.
''This man, because He continueth ever, hath
an unchangeable priesthood. Wherefore He is
able to save them to the uttermost that come
unto God by Him, seeing He ever liveth to
make intercession for them " (Hebrews vii. 24,
25). " Now when these things were thus or-
dained, the priests went always into the first
tabernacle, accomplishing the service of God.
But into the second went the high-priest alone
once every year, not without blood, which he
offered for himself, and for the errors of the
people. . . . But Christ being come an

OF THE HOLY EUCHARIST

121

high-priest of good things to come
neither by the blood of goats and calves, but
by His own blood He entered in once into the
Holy Place. . . . For if the blood of bulls
and of goats, and the ashes of an heifer, sprink-
ling the unclean, sanctifieth . . . how much
more shall the blood of Christ, who, through
the eternal Spirit offered Himself without spot
to God, purge your conscience ? . . . And
for tills cause He is the Mediator of the New
Testament." . . (Ibid. ix. 6, 14). If any man
sin, we have an Advocate with the Father, Jesus
Christ the righteous "(i S.John ii. i). '* He
IS able also to save them to the uttermost that
come unto God by Him, seeing He ever liveth
to make intercession for them " ( Heb. vii. 25).
" There is one Mediator between God and men,
the Man Christ Jesus " (i Tim. ii. 5).

These passages show conclusively that Jesus'
intercession and mediation for us were typified
by the blood-sprinkling, and by the burning of
incense by the high-priest, in the Holy of
Holies, on the day of atonement.

JVow the form of the Mediation is altogether
sacrificial. S. John sees in a vision of the hea-

122

THE DIVINE MEMORIAL

vcn of heavens, in the midst of the throne, and
of the four Hving creatures, and of the elders,
a- " Lamb standing as it had been slain," and
as sacrificially slain, glorified by the heavenly
hosts. " Thou wast slain and hast redeemed
us unto God by Thy blood." " Worthy is the
Lamb that was slain " (Rev. v. 6, 9, 11). The
type of Jesus' intercession represents, of course,
the divine reality. The high-priest offers the
sacrificial blood, and Jesus, the true high-priest,
entered into the true Holy of Holies, " not
without blood," which He offers, and pleads
our acceptance of God by its great virtue. In-
deed His sitting, at the right hand of God is
contrasted by S. Paul with the standing of the
priest of the Old Covenant before the altar
executing the duties of his sacrificial calling.
Every priest standcth daily ministering and
offering oftentimes the same sacrifices which
can never take away sins ; but this Man, after
He had offered one sacrifice for sins, forever
sat down on the right hand of God " (Heb. x.
II, 12). On this passage Bishop Wordsworth
writes : " Observe the contrast between k'arrjnB
(stands), said of the Jewish priests, v. ii, and

f tl

OF THE HOLY EUCHARIST,

123

the aorist, etiadiae (sat down), said of Christ,
and declaring His dignity and continuance,
sovereignty and judicature " (Theophyl., (Ecu-
men). Bishop Pearson says on the session of
Christ : " The bcHef of Christ's glorious session
is most necessary in respect of the immediate
conseguenee, lohich is His most gracious interces-
sion. Our Saviour is ascended as the true Mel-
chisedec, not only as the 'King of Salem,' the
Prince of Peace, but also as the ' Priest of the
Most High God ' (Heb. vii. i), and ivhereas
every ' priest,' according to the law of Moses,
'stood daily ministering and offering often-
times the same sacrifices, which could never
take away sins, this Man, after He had offered
one sacrifice for sins, forever sat down on the
right hand of God ' (Heb. x. 11,12). And now
Christ being set down in that power and maj-
esty, though the sacrifice be but once ofTercd,
yet the virtue of it is perpetually advanced by
His session which was founded on His passion;
for He is ' entered into heaven itself, now to
appear in the presence of God for us ' " (Heb.
ix. 24, Exposition of the Creed, Article vi.).
The Mediation of Christ in heaven is thus

124

THE DIVINE MEMORIAL

seen to be a sacrificial action, and it was an-
ciently typified by the presentation of the blood.
Without tliis offering or presenting of the
blood it was not a sacrifice to God ; therefore
this presenting of the blood included, so to
speak, the previous death of the victim, and
may itself be properly called the sacrifice.
This is also true of the sacrifice of Christ. His
eternal presentation of Himself was His sacri-
licc, so that He should be the Lamb slain from
the foundation of the world. His presentation
of Hi,-, own blood is in the truest sense of the
word sacrificial. " As His sufferings were per-
fect ni His foreknowledge, so now do they exist
perfectly in His mind or memory. So that
this presentation of His Passion is far beyond
the outward exhibition of the marks of suffer-
ing yet retained on the glorified body of the
* Lamb standing as slain.' His atoning pains,
yet perfectly present in the mind of His Un-
changeable Godhead, are by Him now set forth
before the mind of His Father just as vividly
as the outward signs of them arc now set forth
before the hosts of heaven. And so when He
offers Himself as the Lamb slain, the mystery

OF THE HOLY EUCHARIST. 125

is not a figure, but a Divine Reality ; but being
unspeakable we call it a mystery. If the death
of the Jewish victim existed and was included
under the presentation of its blood, much more
does the Death of the all-atoning Victim ex-
ist in the presentation now going on on the
throne of God " (Sadler's One Offering, p. 90).

The Eucharist is the counterpart of this mys-
terious presentation in heaven, because Christ
instituted it as such at the very time which iden-
tified it with His sacrifice. For when at that
Passover He broke the bread and said, " This
is my body," He sacramentally identified the
bread with the body of the sacrifice, and He
then and there said and did what necessitated
His sacrifice on the cross the following day,
and so in- His divine intention He included
His own sacrifice in the eucharistic action.
Again, when He ordained the Eucharist He
ordained it to be a perpetual memory of His
death on earth, and He was then about to
make a memory of that death in heaven.
Therefore the highest act of earthly worship
should correspond with the highest act of

126

THE DIVINE MEMORIAL.

heavenly worship, thus showing the great truth
that the Incarnation and Death of Christ have
united earth and heaven in the presentation of
the one eternal sacrifice once offered on Calvary,
and continually presented and pleaded before
God for the sins of mankind. May the Church
on earth strive to carry out effectually the
Lord's will and command in her chiefest act of
worship! "Thy kingdom come, Thy will be
done in earth as it is in heaven."

XI.

CONCLUSION.

I. THE OLD COVENANT IN CONNECTION WITH
CERTAIN QUESTIONS OF THE DAY.

It was assumed at the begriming that the
Church of God is one from the beginning to
the end of the world, and that it is one with the
Church in heaven. There was one great pattern
given for the worship of God's Church, and this
pattern was most carefully made after a heavenly
model. Later on we get glimpses of the wor-
ship in heaven, enough to enable us to see
clearly that the lawgiver did indeed form
his work in close imitation of the pattern
shown him in the mount.

The pattern given in the Old Covenant was
the only pattern ever given by God for the
celebration of public worship, and to that pat-
9

I30

THE DIVINE MEMORIAL

tern wc must look for the principal features
of .-icceptablc worship. The great test that
should be applied to everything in the system
of the Christian Church, if this view be a
correct one, is this,-does everything con-
nected with the Church's system correspond
with the prescribed worship and order of
the Old Dispensation? For ^ve have, by
God's own appointment, a rule of worsh-p to
which the worship of the Church in all ages
must be referred as an authorized standard.
In the foregoing pages an effort has been
made to trace the connection which subsist,
between the worship of the Old and New Cove
nants. There are also some features, which
have a peculiar mterest at the present time
and on which this comparison throws a strong
light. From many questions thus brou-ht
prominently to the front, I shall say a few
words on certain subjects which appear to me
to receive a remarkable accession of light from
this method of treatment.

I. Under the old Covenant, sacrifice, which
prefigured Christ's death, was offered daily. It
cannot be soundly argued that in the New

OF THE HOLY EUCHARIST. 131

Covenant, winch specially sets forth the Lord's
l^cath m a nearer and truer manner, anythin.^
less than a daily celebration of the Holy
Eucnarist can satisfy the ideal of worship
held up before us by God Himself in the
Mosaic law.

It must be with sorrow that the devout fol-
lower of Christ views the desolate condition
of the majority of our altars. In unloving days
the daily oblation was taken away, and iVs rcC
toration to its rightful position is making but
slow progress, a condition of things which is
almost inexcusable in these days when euchar-
isfc truth and ritual are everywhere receiving
an amount of consideration as marked as it is
gratifying.

2. The worship of the Old CovenajU has .n
important bearing on what is commonly known
as - non-communicating attendance," or what
may more properly be termed the " withdrawal
of the laity from the Eucharist." This very
important subject will be briefly considered
from four points of view :

i. Its correspondence with the Old Cove-
nant.

132

THE DIVINE MEMORIAL

ii. Its correspondence with the Death and
Passion of Christ.

iii. Its relation towards the Eucharistic Me-
morial.

iv. Its historical authority.

(i.) With the Israelites, the attendance of
those for whom the sacrifice was offered was
imperative. They presented the victim, laid
their hands upon its head, confessed their sins
over it, and then with their own hands took
away its life. After that they witnessed the
burning of the burnt-offering, and partook of
the peace-offerings. The sacrificial scheme be-
ing a type or outline of the one offering of
Christ, demanded the presence of the offerer
throughout. We cannot imagine such a law-
less proceeding as an offerer solemnly present-
ing his offering to Almighty God, and then
coolly turning his back upon it, going away
from the temple, and leaving all the rest to be
done by others. The presence of the offerer
was compulsory throughout. His withdrawal
would be nothing else than a direct insult to
the majesty of God. He who refused to accept

ni- TUI.; ifoi.Y EUCHARIST.

^35

imperfect offcrin^js at their hands, could „ot
receive from them a maimed service, a pro-
fessedly crippled memorial.

(ii.) There is an unintentional symbolism in
the withdrawal of the laity at the offertory It
answers to one <,f the darkest passages in the
Passion of our Lord, the desertion of His
friends, the defection and denial of Peter
" I hey all forsook Him and ncd." " Could ye
not watch with Me one hour ? " « Will yc
also go away?" If the view always main,
tamed in the Church that the Eucharist is a
solemn memorial of the Death and Passion of
Christ, be a true one, then the remarkable co-
inc.dence between the withdrawal of the laity
from the Divine Mysteries, and the cruel dc.
scrtion of His friends, is so startling that the
custom should find no one bold enough to de-
fend It for a single moment.

(iii.) In its relation towards the Eucharistic
Memorial the custom complained of can be
called nothing less than an unhappy innovation.
Mr. Keblesays that the Eucharist '< has two
purposes: i. To be a continual remembrance
or memory, or memorial, before God as well as

134

THE DIVINE MEMORIAL

man, not a repetition or continuance of the
sacrifice of the Death of Christ ; 2. To be verily
and indeed taken and received by the faithful
for the strengthening," etc. {Eucharistical Ad-
oration, p. 75).

Every member of Christ is in duty bound to
make the solemn memorial, and this is the
very thing he avoids by leaving the Church at
the offertory. If hq be unable from various
causes to communicate, let him remember that
reception is not the sole object of the Euchar-
ist. Several things may hinder his receiving
the Divine Mysteries, but nothing can excuse
him for neglecting to complete the memorial
of the Lord's Death. It is indeed a strange
excuse to plead in extenuation of such neg-
lect, that non-reception warrants a mutilated
memorial /

Want of preparation owing to insufficient
notice, having received at an earlier celebra-
tion, and other similar reasons are sufficient to
justify the presence of a communicant at the
celebration of the mysteries, although he does
not communicate. The blessing attendant on
those who press near to touch even the hem of

, OF THE HOLY EUCHARIST. ,35

His garment, should be sought and lovingly
appreciated by the disciples of Jesus.

(iv.) Jesus said: " This do in remembrance of
me." AH were to make the Divine Memorial.
The earliest canons of the ancient Church,
which have come down to us, made presence at
the Holy Eucharist obligatory on all who were
entitled to be present at all. Those who were
ineligible were dismissed before the offertory.
The earliest evidence of all is that which is
contained in one of the very ancient " Apos-
tolical Canons." Bishop Beveridge considered
that they were made up of decrees enacted by
synods in the second century, or at latest, early
in the third century, and at once accepted as
authoritative rulings. The ninth canon is as
follows :

"All who enter church and hear the Scrip,
tures, but do not remain for the prayer and the
Holy Communion, must be excommunicated,
as occasioning disorder in the Church." The
eighth canon declares that any clergyman who
does not partake when the oblation takes place,
is to be excommunicated, unless he can suffi-
ciently explain his action. We must notice

136

THE DIVINE MEMORIAL

that these canons state most positively that
the clergyman was commanded to partake of
the mysteries, and the layman was to remain
"for the prayer and the Holy Communion."
The distinction between " partake " and '' re-
main," in the earliest evidence on the subject,
must be carefully considered.

The next item of canonical evidence is con-
tained in the Second Canon of Antioch in 341,
which is as follows :

*' All who attend God's Church and hear the
Holy Scriptures, but who do not communicate
in the prayer along with the congregation, or
turn away from the communion of the Euchar-
ist in any disorderly way, are to be cast out of
the Church, until, having made confession and
shown fruits of repentance, and made en-
treaty, they may be able to receive pardon."

Theodore Balsamon, the most eminent of
Greek canonists, says that this canon does
not apply to obstinate defamers and enemies
of the sacrament, nor yet to such as from mo-
tives of humility and piety do not venture to
communicate, but only to such as contemptu-
ously go out of church before the time of Com-

OF THE HOLY EUCHARIST. 13;

munion, and will not wait to sec it. Bishop
Beveridge cites another ancient gloss on these
canons :

" To say that we all, the faithful laity, the
clergy who do not-ona given occasion-touch
the sacrament, are bound every day to receive
or else be excommunicated, is not enacted by
the canon, nor is it pr cticable. And, there-
fore, the ninth can .,• ,..ys that the faithful who
do not remain are l^ be punished; it does not
add those who do not communicate. Thus in-
terpret the canon consistently with the Second
Canon of the Council of Antioch."

Eusebius of Alexandria, about 415, says • " Be
early in church. . . . Abide during the
Divme and Holy Eucharistic Service, by no
means leaving before the dismissal. ... If
thou hast thy conscience clear, approach and
communicate, . . . but if thy conscience
condemn thee, . . . decline the Communion
till thou have amended by repentance. But
continue during the prayer and go not out of
church till thou be dismissed. Remember the
traitor Judas; for the beginning of his destruc-
tion was his not abiding with them all in the

138

THE DIVINE MEMORIAL

prayer. ... If thou goest out before the
dismissal, thou imitatest Judas. Wouldst thou
be condemned with Judas rather than stay one
short hour? It will not hurt thee to remain in
church. . . . All that is wanted is patience
for a short while, that thy prayer may be
completed."

A witness in the English Church appears
in 668, in a canon ^ of S. Theodore of Tarsus,
Archbishop of Canterbury:

" When the people come to celebrate Mass
in the name of the Lord, they may not de-
part from the church till Mass is ended, and
the Deacon cries : * //r, mtssa est: " (See the
foregoing historical evidence in the Chjirch
Times of July 20,27, 1888.)

From the fifth and sixth centuries there are
numerous enactments on the subject, and at
the ti.ne of the Reformation such a proceeding
as the withdrawal of the laity was never heard
of. The ancient practice was continued after
the translation of the Liturgy into English, and
there is not one word or scrap of authority con-
tained in the Prayer Book which can be pro-
duced as evidence that the ancient custom of

OF THE HOLY EUCHARIST. 139

the Church in this respect was to be changed.
In the face of the plain declaration in the cate-
chism that the Holy Communion was insti-
tuted for the " continual remembrance of the
sacrifice of the Death of Christ," such a cus-
torn is not only contradictory, but it is inca-
pable of intelligent explanation. The time has
arrived when Catholics must boldly assert the
ancient truth as to the necessity of assisting as
lay priests at the commemorative sacrifice of
the Holy Eucharist. The Catholic position
must be maintained :

(I.) That the Holy Eucharist was instituted
to be a memorial sacrifice of our Lord's Passion
and Death, at which memorial all Catholics,
not under censure, should assist, at least on
Sundays and Holy Days.

(2.) That the Holy Eucharist was by divine
appointment to be received frequently by the.-
faithful, as the only appointed means of sus-
taining the life of Christ in the individual soul.
(3-) That the object of the Eucharist is (i) a
commemoration or representation of Christ's
Passion and Death, and His powerful Media-
tion for us sinners and all the worid, and (ii)

140

THE DIVINE MEMORIAL

for the receiving of the body and blood of
Christ by the faithful communicant. It is
never celebrated, therefore, in order to have a
visible object for worship, z.'s. slanderers declare.
Such a course would be an abuse abhorred by
Catholics, as it would be directly contrary to
the objects Christ had in view in instituting
the heavenly sacrament. Still, Catholics wor-
ship Christ present in the Holy Eucharist, and
deem it one of the holiest privileges ace rded
to them, a position maintained by the Church
in enjoining kneeling at the reception.

3. The sacrificial system of the Old Cove-
nant has also an important bearing on what is
known as the eastward position of the cele-
brant. The Holy Place and Holy of Holies
were situated in the westward part of the tem-
ple, and the worshipper entered at a gate at
the eastward, seeing before him towards the
west the brazen altar for burnt-offerings, beyond
which hung the first veil which shut out from
view the interior of the Holy Place. The sym-
bolism of this has been thought to militate
against the eastward position of the celebrant.

OF THE lOLV EUCHARIST.

141

and also against the Catholic custom of having
the chancels of churches built at the cast end,
and of erecting the altars there. The fact is,
there w-as an elaborate symbolism connected
with the principle of light, the light of day as
contrasted with the true Light of the world.
Dr. Edersheim tells us in his exhaustive work-
on " The Temple, its Ministry and Services "
(p. 1 32, note), that the sacrifices were always
offered against the sun, that is, looking towards
the sun. The morning sacrifice in the temple
was offered by the priest facing towards the
east. As the Holy Eucharist is always offered
in the morning, the eastward position is sim-
ply a survival of the ancient sacrificial posi-
tion, which was given without doubt by divine
authority. Hence also the orientation of the
altar.

4. There are many people who have no
sympathy with inquiry into the connection be-
tween the Worship of the Old and the New
Covenants. In their impatience they grandly
exclaim : " What have we to do with these
beggarly elements? All those things are
past ages ago. We will not submit to a yoke

142

THE DIVINE MEMORIAL

which neither wc nor our fathers were able to
bear."

If the ancient sacrificial system consisted of
type and outhnc only, then certainly the objec-
tion would be a sound one, they would be in-
finitely worse than mere beggarly elements;
but as leading to a better understanding of
Christian principles, they are most valuable
guides, as the Apostle has shown once for all in
the Epistle to the Hebrews.

That they have no teaching value is a posi-
tion which goes too far. For this view con-
demns the intelligent reading of the Holy
Scriptures, which are largely composed of terms
which only a careful study of the sacrificial
system of the Old Testament can make intelli-
gible. If the Scriptures were written " for our
learning," no excuse can be urgeu for the sys-
tematic neglect of the great study of sacrifice,
a subject referred to in every page of the sacred
volume, a subject of such importance and of
such far-reaching effects, that it has eternally
filled the mind of the eternal God, and which
enters into all His dealings with our sinful
race.

OF THE HOLY EUCHARIST.

143

2. ATTEMPTS TO DIVORCE TRUTH FRC M

SYMBOLS.
The Bible teaches us that God has ever en-
shrined the most vital truths in a system of
symbohsm. Men have ever resisted the divine
method. Their opposition takes two well-
defined h'nes, which are strongly opposed to
each other, but which nevertheless agree in the
attempt to divorce necessary doctrines from the
symbols which represent them.

i- In the ranks of Christ's followers are
found many, especially in reformed bodies of
Christians, who stoutly maintain the truth of
Catholic doctrine, but who as stoutly resist the
symbols which the Church has ever employed
to represent that doctrine.

The position thus taken up distinguishes be-
tween the media which transmit impressions to
the mind, holding the sense of sight to be sin-
fully employed if called upon to convey vital
truths to the understanding, but strongly main-
taining that the sense of hearing is the only
legitimate channel through which essential doc-
trines are apprehended. This position at once
condemns the divinely-instituted worship of

144

THE DIVINE MEMORIAL

the Old Covenant, and the glorious ritual al-
ways observed in t'he worship of heaven itself.
During the past three hundred years tin Church
of England has suffered from this persistent
effort to separate what God has decreed shall
be joined together. Especially in the latter
part of this century has there been kept up an
intolerant faction determined to " stamp out "
every vestige of synjbolism from the worship
of Almighty God. In future ages, when the
student of church history shall read in the
annals of the Victorian days, that iron doors
opened and closed upon faithful priests, who
languished for montns within prison walls, sep-
arated from their flocks, and that even bish-
ops were haled before earthly tribunals, and
threatened with expulsion from their sees,
simply and solely because they persisted in
maintaining the principles of divine worship as
always observed in the Catholic Church, and
specially enjoined in our Liturgy, — when they
read of these things, how can they do other-
wise than question the candour of these mod-
ern persecutors ? Catholics maintain the true
principles of ritual, then, because it symbolizes

OF THE HOLY EUCHARIST.

145

the great central truth of Christ's sacrifice for
us sinners, and because it was once enjoined
upon men by divine authority and expressly
declared to be of perpetual obligation to the
end of time.

ii. The other way by which men seek to sep-
arate doctrines from their symbols in worship
is even more evil and deadly than the first.
There are people who admit the plea for a rev-
erent ritual, but who, alas ! content themselves
with the outward forms of worship, and care
very little for the deep truths they enshrine.

In the olden days this abuse was severely
reprimanded by the prophets, and when our
Saviour came this spirit of formalism, which
had then become almost part and parcel of
the degenerate Jewish race, brought forth His
keenest rebukes and elicited His severest de-
nunciations. Then, later on, this spirit proved
one of the greatest obstacles to the spread of
true religion. East and West alike at times
were permeated with it. And in our own days
we meet it only too often. One piece of ritual
after another is adopted with no higher object
than because it is beautiful, or because it is
10

146 TIIK DIVINE MEMORIAL

esthetic, or poetical or ancient. They love the
ritual for its own sake; they care nothing for
the deep truths it enshrines. They talk much
about the beauty of symbols, but seldom or
never about the beauty of unselfishness, the
pure gold of sympathy, or the divine gift of sin-
cerity. They say much about correctness of rit-
ual, but little or nothing of the purity of heart
without which no one can see God. ' But this
special danger is not confined to the Catholic
Church. What are the vaunted shibboleths of
Protestants but the clearest evidence of a dry
formalism, as destructive of the true principles
of divine worship as the asstheticism of the
dilettanteritualist, or the deep selfishness of
the Pharisee?

So long as human nature is what it is, there
will be this great danger of exalting one or
other of the elements of divine worship and ig-
noring the other ; there will be the temptation
to separate them, to divide asunder what God
has in His wisdom joined together, and which
cannot be severed without bringing the great-
est injury to them both.
The true Catholic, whilst using and valuing

OF THE HOLY EUCHARIST. J4;

all legitimate symbolism and ritual, feels that
the doctrines they teach are of far more impor-
tancc than their mere outward expression, that
the doctrines are as superior to ther ,:t tal ex-
pression as the soul is superior to , he body He
admits most fully the paramount .mjvortanca of
the divine truths which must enter .: upiy into
the hearts and lives of Christ's followers. But
he employs a reverent ritual because it is of
divine appointment, and consequently of im-
mense value in building up his own spiritual
life. Because it is of divine appointment he
dare not neglect it.

On the other hand, the Protestant, whilst
believing in the necessity of divine truth, is un-
willing to admit the divine authority of any
ritual or system of symbolism. It has been
the humble endeavour of the writer to show in
the preceding pages the unsoundness of this
view. Instead of hating forms of worship, and
denouncing those who advocate them, the
Dible everywhere teaches us that God insti-
tuted these outward forms by which He '
chooses to be worshipped, and He severely re-
bukes all who either neglect them, or permit

148

THE DIVINE MEMORIAL

them to degenerate into mere formalism. The
popular Protestantism of the day is unwilling
to meet Catholicism half way. It talks loudly
and truly of the necessity of unity, but unfor-
tunately its unity means nothing less than the
abandonment of the whole Catholic position.

A careful study of this whole subject will
probably lead one to these results :

I. The Catholic position as to teaching vital
truths by means of ritual is in close accord
with the divine commandments. Protestants
have no right to disregard the divine command-
ments as to the essentials of public worship and
set up a standard of their own. If there is to
be unity, either Catholics must abandon the
divine commandments as to the essentials of
public worship, or else Protestants must forego
some of the cherished practices their fond hearts
have established.

II. What a pity to see so much time and
labour wasted in profitless jangling, with ene-
mies at our very heels who believe neither in
God nor any of the doctrines which Catholics
and Protestants hold in common. Infidels
laugh at the quarrels of Christians, and under a

OF THE HOLY EUCHARIST.

149

safe cover their sun always shines, and nothing
hinders them from making hay to their hearts'
content. If we were only united, if our dis-
sensions were only healed, the Church of God
could move on in her appointed way, overcom-
ing everything that opposed her triumphant
march through the length and breadth of this
wide world, until the command of the Great
Bridegroom should be obeyed, till the king-
doms of this world are become the kingdoms
of our Lord and of His Christ.