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A 2. 64.7 •X MH-t VISITATION CHARGE, DV TllK LORD BISHOP OF OXTARIO, DELlVI.KliD IN CHRIST CHURCH, OTTAWA, OCTOBER 28tm, 1879. iVinted at tl|e ijcque^^t of tl)c Clergy KINGSTON I'KI.MKIl AT THi; BKITISH WHIG liOOK AND J',)H OlUCli, HKUCK STUEEI 1879. W\ 4 I A CHARGE. i i -.1 REVEREND AND DEAR BRETHREN, Through the kmd Providence of God, we are once more per- , ^ mitted to meet at a Visitation, and to discuss in conference ^ some Biigfety subjects which are out of place in the Diocesan '^ Synod. It is neither feasible nor profitable to mingle together the spiritual and temporal affairs of the Church in a meeting of a body of men incorporated by Parliament for special objects. At a Visitation, however, we have an opportunity of interchanging ideas on topics purely theological, while those of organization and practical efficiency in Church work, are not excluded. Of the material progress of the Diocese, I may truly say it has been satisfactory. During the seventeen years of my Episcopate, the funds administered by the Synod have grown, as you know, to very large proportions indeed, while during the same period tne number of the Clergy has been doubled, between 80 and 90 new churches have been built, and parsonages provided for all but a few Missions. Having kept a most accurate account of my confirmations, I would call special attention to the fact, that up to the present date, 18,484 persons have been confirmed, and 14,716 of them admitted to their first communion at the same time. These figures would indicate much prosperity to us as a Diocese, were it not that so many thousands of the members have gone westward, so in^Lz that I believe neither f I ^ affected / ^^^nkfuiness that thf. J" "^^^ ^^ Koniish error not onlv ir. p 1 ^ Communion and fj. ^ ^'*^^ about the argumeHts if th„ ' ' '=*"no' have e..! ''"^'^^"y noting Catholic foil ^^ r^ ''^ ^o called oVth.''"' "'' *''^' ">- negations We f;"f "" ^"='«ri t, Le wH"^""^ °^ "^e n° positive »ffi ''^ ''■'"■a's and Dro,» . "^ confined to '-'ictio:::'^^,:'-- °' "^'-^^ b™ p;:.:.'""''^"^^' ""' '■"ff« of the soul Z"? "**^ ^herewithti ^;°r ^"<' <=°"- prided itself „.. '■'''*'''°''^ •society ZZ '*""^ ">« <=>-av. --- of IS' .::t j; r-'4 ot- .to t:'^- what • supplied. The fr, ""^"^<=t ,s satisfied anW f ! / "'' '"> ^y "y c-enials and pl''^"--^"' -"hod oVlfeti /- "'"''''' .'^""^- The do„ '.^"^ "nputations, bTtvfm°" " "°' "^ disbeliefs for ifs 'on' I ' Christianity vvhTc d T' "^ "ifidelitv a„^ *t popularity is the ^nJ depends on '•' has often" '""T "^ '^"'ichris, MvV"^'"=°^ °' 'otal matter ? ,3" „"'' ■ '" ""^ '° -k arf wfj ""'' ^^^"-«n. ■"ons preacl edV " " ""'- ""e fact Zt2u\''T'''' '" 'h' ^ /from thole '; , "" °" P"'P''s mighttT '"^'' "^ ">e ser- /out the ding it, n for it, noting »at the of the tied to P, but i con- crav- ^hich ^hat • n, by faith 5 not the 2 of on )tai 2n, bis 2r- 2d al and emotional, or what is novel and startling;. But surely it is not the part of a Minister of Christ to pander to this vicious appetite. Rather should his aim be to banish and drive away those parasitical notions of popular theolo^^y which have engrafted themselves on the standard theology of the Anglican Church. Now, in no instance is this divergence so remarkable as in the doctrine of the Eucharist, and you will bear me witness that during my episcopate, I have ever en- deavoured to set forth the doctrine of the Holy Communion to the candidates for confirmation, and to free it, as far as possi- ble, from the accretions of Romish and Protestant supersti. tions. And in taking this doctrine as a subject for a Visitation Charge, let me use the language of St. Peter, " I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth." That the subject is one of pressing importance is plain, when we see a new Divinity School established in the Diocese of Toronto for the purpose, according to the prospectus, of" op- position to the figment of His presence, corporally or spiritually, on the Communion Table, under the form of bread and wine.'' In treating on this subject, I shall not conjure up theological giants for the pleasure of killing them, as the promoters of the new school are doing, as I never happened to fall in with an intelligent Churchman who held the view imputed to some of the Anglican clergy, or who attempted to localize the Presence of Christ *' on the Communion Table," although to do so, would be consistent with sound Pro estantism, the Lutheran Confession of Faith teaching, " that the true body and blood of Christ are truly present, under the form of bread and wine.''* Moreover, "The Formula of Concord" says; " But others are artful, and the most pernicious of all Sacramentarians ; these, in part use our words most speciously, and pretend that they also believe a real presence of the true, real, living body and blood of Christ in the Holy Supper, but say that this happens *Art. X. — Augsburg Confession. : "<=* Divinity .Sell, "'='"'''«'-o'' of tl,e d "'"'^ ^^'es- ■ '^=t >ve have „o c™ '"' ■'°' ''-^^'f in arrav T? °^ ^''^'^^ "'<-• ;"''* o,-di„a„ce ';; , ;' V-^"'- -^''-'-eju,. ;'^;, ■•^»' °^ the Eu! "'e recapituUtio,, lTt°- '" "" >'''-»ce it '..r^'""" *' ^^^« ^'"S a hody „f P,>s ^'°'^' "'■ ^'^n. u„„eco « '"'"''•" ^f JdoiK..re,„e„„ere,;,., , ""^ ""'^ Ghost ^° ^i'ecially to „ '"Z '' "^ Service of tj,e CWo t"' '" ''"' •3««- °" «>« Prayer Book . TT, "" ^■^■^'°'- Day , '""^ '"^""°'' '"'^^'^'er. And yet it ■ [ ""= 1"««on, o/l *^°™'"«'«ariee ^ommeniorateda 1 . "' "'^' *>'- J^^H T '"^"«='«« ^' -^ hro„p,„ i,,^' ^"'■-"^•■- a^ much as tl>e R ' ^'"=™">ent is anthen, "Ch; ''Eminence bv ^u ''"'"'"'^•on itself '"e " VeniS ."^',°;"- ^— r . sati ' Id T'*'""- °f he °««' the pro'. ':?'"f"'«Passov« I^'"^' ^""ains the '"■^tory of ,,; , ' "^ P™Per lessonTs 7 office the '"'^'"""■on of „,e p" f """ ^^hicl, ^e, tile proper n.vf, r-assover • i„ ,i ^ -— "» tne ^^^urrection of'^es, n'*: P^^'-^« God, '.';''"= f°">m"nio„ Pa,M„, , . Je''"'' Christ • For the g|orio„s -surrectio,;;?;;,;:!!?'? ' -o. dt iivensonjr ">« proper P:,:r" "r "^'^--d fo7 ;■.,.'"'■ »- is the verv ^^reat SacramentaJ ^^^chism in ^^^^ JesJs ^y Protes. W^hrist tjje ^^'e con. '■e of the 't \vas N." If addres- "i^ to " to aii Ghost k msvver ques- -nfion tarfes Cient It is self, the J of the Ion 'US ry ^S It e Lord's Day of the year, and every church member is ordered b^ the Rubric to communicate on that day, and that the Eucharist or Christian Passover was instituted at a Passover, spranj( out of it, took the phice of it, and made wliat was a Jewish and hical Sacrament a Christian and .i Cathoh ' one. So completely was the Passover associated with Easter in the minds of the translators of the l>ii)le, that they render the Greek Tzan^u, by luaster, in Acts \ii. 4, and ii is much to be regretted that in the revised Lectionary, lessons in no way bearint; upon the Sacramentid Iiorfri^H- of Easter, have been*^'* "'^'^ substituted on Monday in I^astcr week for lessons containing an account of the manna bread from heaven and the water from the rock, types of the bread and wine in the Holy Eucharist. It is not to be understood, of course, that the reception of the Eucharist is confined to the Easter Commun- ion (thou<(h this practice is too common), but that on that day we celebrate the Lord's Sui)per with a special solenmity, while admittinj^' the ])ropriet3' of weekly comnumion, just as we magnify the Resurrection on the same day, and yet commem- orate that great event in a lessv_r degree every Lord's day. We are then compelled to re,t;?rd the l-Cucharist as having an inti- mate connexion with the Passover, at least the service of the Church indicates so much, on the principal of the Lex oraudi, being the Lex credendi. Let us then examine its name and meaning. The word is a translation of the Hebrew Pesach, Pwud the Greek -aa-j^a, meaning a passing or skipping over, and in our authorized version, means sometimes the whole Festi- val, but more frequently the Paschal Lamb, as for instance, to "sacrifice the Passover" (Dent. vi. 2) "to kill" the Passover (Mark xiv. 12) and " to roast" the Passover (2 Chron. xxxv. 13.) It was not a Levitical Sacrifice, as it was instituted before the Law was given, and the original Passover in Egypt was what no subsequent Passover was, a sin offering and a sacrifice of atonement ; all Passovers except the first, were Memorial Sacrifict.. of the original one. It seems very obvi- 8 ous that in this were typified, "Christ our Passover sacrificed for us," "once for ali," and rdl the Christian Passovers ever since, memorials of it. Again, all the Passovers subsequent to the Ei^yptiaii one, were not, as I said, sin offerings, but peace offerings, \mp]yin^, firstly, Completion or perfect peace with God. Secondly, Joyous Tha)tks<^iving. Thirdly, Commmiion with a Covenant God, by feasting on the sacrifice, while God (as was implied) became His people's guest ; consequently the name " Sevacli," by which the peace offering was denoted in the Pentateuch, means to k'll for the purpose of feasting, the feast upon the sacrifice being the principal idea throughout. Fourth- ly, the Passover as a peace offering expressed, Ccmimmion with God's chosen people as one body. It is equally plain that all this typified, a'ld was fulfilled in the Christian Passover which it foretold, because, ^n/Zv, our Passover is a Memorial Sacrifice of Completion, a feasting by failh on the Lamb who made on the Cross "■ by His one oblation of Himself, once offered, a full, perfect, and sufficient sacrifice, oblation and satisfaction for the sins of the whole worM," " peace with God ha^ . j^ been made by the blood of His cross." Secondly, The Christian Passover is a joyous Thanksfj;ivi}ig, and hence is called the Eucharist. Thirdly, it is a Communion with a Covenant God, for *' the jread which we break, is it not t!ie Communion of the body of Christ, and the cup of blessing which we bless, is it not the Communion of the blood of Christ ?" — the " blood of the Covenant," or the *' new Covenant in my blood." And as we are guests at God's table, " not presuming to come lo that Table, trusting in our own righteousness," so is Christ our guest, foi " then we dwell in Christ, and Christ in us, we are one with Christ and Christ with us ;" God, as Israel's guest in the peace offerings, typified the spiriturl blessing ex- pressed by our Lord, " If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him," (St. John xiv. 23,) and again, " If any man hear my voice, and open the door, I will sacrificed sovers ever 'sequent to but peace '^'iih God. ^^ with a > of all faithful Christians in some sense ?"uc]iarists. Hence every head of a household, as the family Priest, asks a blessing, and says grace, the ordinary form, " Bless these Thy creatures to our use, and make us thankful," being suggested by the words of the Liturgy, " grant that we receiving these Thy creatures of bread and wine." This blessing or j,'race is a prayer that God would make our food blessed to our bodily health, in the same way that the consecrated elements are to our spiritual health, so that " whether we eat or drink, we may do ail to the glory of God," -and receive " every creature of God i.s good, and nothing to be refused, if it be received with thanksgiving (or Eucharist,) for it is sanctified by the word of God and prayer." [i Tim. IV. 4.) It should be remembered that the Apostles with their Jewish instincts, could form no conception of a peace-offering sacrj-. 1 lO fice, unless a feast upon it took place after the sacrifice had been made in the temple. Hence our Lord having offered Himself as a Sacrifice for sin, left them a Feast upon His Sacrifice — the Holy Eucharist; sayii^?, "take eat, this is My Body." Moreover the Passover Peace-offering did not consist of the Lamb alone, but was accompanied by a Meat and Drink offering of bread and wine, and it will justly help us to a right understanding of the Institution of the Eucharist, if we en- deavour to realise a Passover, as it was observed in the days of our Lord. * The Passover tlien in our Lord's day differed from its original in Egypt, in that the blood was not sprinkled on the door posts, but was poured out at the base of the Altar " in the place which the Lord did choose," the Temple. It was not eaten "in haste, with shoes on the feet, and staff in the hand," but at leisure, in a reclining posture, as became men settled in the promised land. It was limited to a lamb only, and not as in Egypt to a lamb or kid. It was not confined to a Household and the next-door neighbour, but the company was chosen indiscriminately, provided they were not less than ten, nor more than twenty. From these and other differences between the First and all subsequent Passovers, we infer the right of the Church to regulate all matters of detail such as kneeling or sitting at the Eucharist. The Levitical Law did not command the attendance of women at the Passover, neither does the Gospel prescribe their attendance at the Eucharrst. We know, however, from the instances of Hannah (i Sam. I. 3, 7) and that of the Blessed Virgin (Luke 11.41) that women attended the Passover, and by analogy they are present at the Eucharist. In describing the essential features of the Passover as celebrated by our Lord, we begin with the command, " None shall appear before me empty." Accordingly a burnt offering * See n most valuable work published by the Religious Tract Society. "The Temple, its Ministry and Services," by Rev. Dr. Kdersheim. sacrifice had avin^ offered St upon His ^ this is My ^ "ot consist at and Drink "s to a right ' if we en- in tlie days -^ from its vied on the ■ Altar "in ^' it was taff in the came men am'j only, \t confined e company ^ess than differences infer the such as Law did ^assover, ' at the Hannah ' "-41) Iiey are >ver as " None >ffering "The II •or "Chagigali" taken from such things as did not otherwise by the Law belong to the Lord, was offered in the Temple on the day of the Passover ; and I need not say that in strict analogy with this requirement, an Offertory rccompanies every Eucharist. There were other preliminaries to the Passover, such as, the head of each family searching with a lighted candle for leaven and removing every particle of it, the previous evening. This reminds us of St. Paul s exhortation to "keep the Feast" of Christ our Passover " not with the old leaven, nor with the leaven of malice or wickedness but with the unleaven- ed bread of sincerity and truth," and "to purge out the old leaven," (r Cor. v. 7.) The Lamb without blemish w.-vs slain in the Temple in the afternoon, by each head of a family or company, and the blood poured out at the base of the Altar. Meanwhile the Priests and Levites chanted the Passover Liturgy, wliile the people responded antiphonally. Tips Liturgy was called the "Hagga- dah," or the "' showing furtJi,'" with reference to the command of Moses, (Ex. xiii. 8,) " Thou shalt show thy son in that day," and to this corresponds St. Paul's account of the Eucharist, "as oft as ye eat this Bread and drink this Cup, ye do show forth the Lord's death," (i Cor. xi. 23.) Let us now describe the actual Feast. * The Lamb was roasted whole, without a bone broken, with two spits thrust through it, the one lengthwise crossing the longitudinal one, so that the Lamb was in a manner crucified, a type of Christ our Passover, and was called the Body of the Passover, in allusion to which Christ* said, abroj^ating the Passover, "This is My Body." Each guest was supplied with four cups of wine mixed with water, and bitter herbs wiiich were dipped twice during the ceremony in a mixture of wine and dates. The hrst of these was the cup which our Lord took, and said, " take this and divide it among yourselves." (Luke xxil. 17.) All then washed their hands, and our Lord took the opportunity of showing His humilicy by •Dr. Kdersheim. \l 1 *asl.i„jj the disciples' feet Jf, •second cup was filled r ''"' "'<-■ "f "le herbs a,„l tt .. ^ ine rites in whirh fh^ President tfm « a discourse recounting t IZ "'"^ '"«**^'=''- He repl -d the firs. par. of t^^H JS'':f,„7^.-P!-^'^ «„ .,.e ,^„e The second cup „as then drunk "^ t T'"" '^^"'•^"" --- nicn now commenced bv Dipr„.. e , Passover pronei- ■" vmejjar, and dates, be, ./S"/ ""'«"™ed bread dipped 'I'e sop given by our Lord to l^d. r ''''' P^^^°"- This wis went immediately out " Sf /^ ' »^'«'- >eceivin« which "h pears that the id^a of 't, f ,. "t:".""- ^":> f™" whiCr t aj bread and wine from our H^' l,"'^^!^"'^' 'I'e Eucharistfc Apostohcal Constitutions " tl „ ''""' '="°neous. Th" extant, expressly says tha i,e d d t" ^''""'''"^' documem ceived tlie sop before H '"" ''"''<''""> "'em r,,,)? "wentoMt-r <• "^ 'ns'itution of ti, i- , •'™asre- supper ffoin- on ." o , . ^^^'^^ of the correct f,-. ^ r-.^-v.?e„derd'b;t':*l--'-^^b'e that no'w Lt ^se":; enaered, when ,t was dav " r,. e. ^?; "''^''"^ r^^ouiu^ is ^^r-»/<%cis translated, " when tL "'"'• ^"'- ^"i ''4- John XX,. 4, //^„„,.„,- & ,..;„„X'. ' '''" r«" *as co.ne.- I„*^;; 'Og was come " and „ \ '" ^ 'eiidered " when ti ' enoi IS the more surprising. I' h ' . '^'^'" ^^ '^^^ P ^sin, as the translators had ^ ^^er^s, and the leinoved from President the 'f • ^e repJied ciiosen people " ■ *o this cor- ' '^'^^'cii is part tile Commun- °n tJ,e table, ^^" and cxiv.) ^^'asiied a-ain. '«^'er proper, Jiead dipped "• This was ^ which "he ^^"'ch it ap- I ^"charistic 20US. The ' docuinent ■ Judas re- ^iiarist, and Jeen eaten- '"^Gv of our ^'i". 3) by •ansiation, e^'e eJse is' lowing in. i^o^ivj^- is ' Inst, le morn- ave the 1 it was tors Iiad 'I 13 Wycliffe's translation before them — " and whanne the soupet was made." After the departure of the traitor, the lamb was eaten, the third cup filled, and thanks given, the prayer in St. John XVII. being, in all probability, the words used. After •jthanks were given, the third cup was drunk. This was the cup .called by the Jews and St. Paul, the " Cup of Blessing," l>e- canse a special blessing was said over it, and is mentioned by St. Luke as " the Cup after Supper;" which our Lord conse- crated and styled " My blood of the New (Covenant)." Thi« was the point of time in the Feast when our Lord instituted the Eucharist, after which the Feast terminated by the drink- ing of the fourth cup and the singing of the second part of the Hallel, (Psalms cxv, — cxviii.) the Hymn sung before "they went out into the Mount of Olives." It is supposed by some that our Lord partook of the Conse- crated Bread and Wine ; but it is inconceivable that He could in any sense have partaken of the Memorials of His Own Body not yet broken, or of His Own 131ood not yet shed. We have also good reason for believing that He did not drink of the two cups preceding the Eucharistic one, because we are told that before the consecration of the Cup of Blessing, He took (not the cup) as our version has it, but a cup, and said, " take this and divide it among yourselves, for I say unto you, I will not drink of the fruit of the vine until the Kingdom of God shall come." He evidently gave as a reason for asking them to divide it among themselves, that He would not drink it ; and if He did not drink of the Passover wine, it is not likely that He drank of the cup — the New Covenant in His own blood. From what has been said, we perceive how intimately inter- woven with the Passover was the institution of the Eucharist, and how plainly it must partake of the character of a Memorial Sacrifice. Our Lord could have selected any time He chose for the institution, but He selected an intensely sacrificial time, and chose His elements from those of a Memorial Sacri- fice. This will appear more forcibly, if we consider a few of (1 '" f'-e Eucharist 1 ^""°^^^ merseTln .'" '^"' P'^oc ^" ordinance unto thee anH°. "^ "" °'dinance fo/'' '^'"■^'< d«ce t/,aTS' ""° "'" E"^''an^t ' 7v """^"^> '^ the i^' Eucharist t:^ererar'^'''"^°''"-i-Sre;;'*''"''^^ ev" ""'^n spiritually u^l "f '" '"terp,.et,V tt latt. ?°"'' ''"^ ">e . ^°""=re„,onia&'!f''d- Astheu„ci,.e, „tt^ '''"= ''^^'-^ ' over, so the unb»,^l ? '""^''^P'ohibiferff '''^"dall Per. "neleanness that ^? t, Eucharist anri i ""'''^'»'' were for- 7""«e h,-,„ ef/ ,'', ,f "' '"'udes whe" 1 "> *''- spiritual P-nfy themselves for \t ??, f"'''ristia„s, spW ° T'y "'^m- themselves "„hetl, .i Christian Pas„l ^ '^ ""clean '° «« the p;s^,'[ ""c,rcumcised oTn'','^''""'y ^eiieved Christian Passover t p^"?''"'^' h. the LT"^ ''^ "is- are weak and sickly atr ^^^^' " For ^h.^/""'"" "^ the f°) and the Church Cns^'^r' ^"^^ "^^-y sleeo"'? """^ '^'^ "- ~e Him to P^^e™ t:: -ff-:^ 4^°^;,- '^^'s diseases and ^5 issover anr? f i In ^j „ ^'^ ^(iSUiidry kinds cf death. There are many other details in the and w '^ P'^ccBassover ritual which find thoir counterpart in the Eucharist. )se pass ""^^^'1, shall mention a few of the more significant. A " Chagigah," ance fn, ^^"'c/gr peace-offering, accompanied every Paschal sacrifice, and in ■ ever " /c^ ojthis the Priests shared. To this corresponds St. Paul's declar- ^tions' ' '^' ^^^' ation that as " they who minister about holy things, l-ve by never ^^^^ *^^^ things of tiie temple, and they who wait at the altar are sinp- fj . ^ ^J^^'- partakers with the altar, even so hath the Lord also ordained Viestii ri ^*^ 1^^^^ ^^'^^ ^^'^'^ preach the Gospel should live of the gospel." aturaJJ •* ^^'' ^^ ^'"^' '^*^ Moreover, on the second day of the Passover, ^Pn); /■ ^" *^^'J' the private offerings of the Jews were brought to the Temple, J y^cie evj. assover and the 1/ ''' ^--e' '^^' and aii pe,. h^"^^^ the Pass, ^an, Were for ' ^^'!' 'Pnitual f; '^^^anaan ^' and drinlc ''^^^y unclean ,f "^-^'^y them- ^^^y unciean ^.^"- former '^^'^ty God, '^ tile abso- '^y Relieved '°«s dared .^^ by dis. 'on of the niany are Cor. XI. '^^"that ^cs and and to this agrees the Church's rule as laid down by the Ru- bric, that "at Easter, every Parishioner shall pay to his Par- son or Curate all Ecclesiastical Duties accustomably due ;" and the law, by which the Priests shared in the Passover offer- ings, has a recognition in the Rubric, which orders " that if any of the bread and wine remain unconsecrated, the Curate shall have it for his own use." We trace another point of an- alogy between the Passover and the Eucharist, in the law which commanded that none of the Paschal Lamb was to re- main until the morning, but whatever was unconsumed was to be burnt ; the Rubric enjoining, that if any of the consecrated bread and wine remain, " it shall not be carried out of the Church, but the Priest and such other of the communicants as he shall then call unto him, shall reverently eat and drink the same." And as from the time of the Evening Sacrifice, noth- ing was eaten till the Paschal Supper, so the usage of Chris- tians was to come to the Christian Passover fasting. But there is one point in which the original institution of the Jewish and Christian Passovers corresponded in a remark- able manner; both were instituted before the atonement, of which they were to be Memorials, had taken place. They were unique of their kind ; both were anticipatory, and required faith in a Redemption yet to come, while all subsequent ones are Me- morials of the Lord's Passoyer, and the Lord's Supper respec- #' ''efo'e Ho suffero,! * "'<= Passover with H , ^^ ^I'st/tute His w ' •■'" "'">■ '"= explained v H ' ^"'""^ Paration for deaf ^ '■''^'^'"'' "'^ EucharLt 1 . ' '"■'''"'' ed- to eat the pt; '''■"='' "■' "'«* as He '-^Ih .' '"'"^''"■«- Accordingly in tip '"' "''''='' ""as also h, r, ' '" " *''« the viaiicum '^'""""'>e Church the P u '"" J^^'"*-" ofthestrorsr/°v''«--?'^^^^^^^^^^ great value 'f th p "'^ ^''° have desLd f '',:"^ """""^-'^ 1 d accordin^.]y tiic f^ays after - tin, ^ -show tJiat the ''^"^ "niocks the '-'ive positive as- "^fiJment of the "ffer ; for I say '"tiJ it be /,/ ^PPears that ai] ^ t^ieir compie. «^God. Our ^.^'■'^' Apostles ^'^ '-anxiety to ' '^■'^'^ fo cease '■^r^^t'^e cor,,. ' '"^ercessory ^aptersofhis ^* ^^« ^visJied a/ittin;.p,-e. ^^sire desir- f|i, so - the "St Jesus." ■ ^as caJJed ^^;e valley ^*^"on, sent "members them the '"rners in '""t, it is ■^^^1 grief, 'oin they <^ciresses '7 at the supper, in lanj^uage easily understood because familiar to them. He used tlie language of the Sabbath-eve ritual, to which they were accustomed. In the Synagogue service, the cup of wine was given to the " little children,'' who stood iiound for the purpose, and further, the response to the " grace," or consecration," was said by an orphan. Now, 'whence this singular provision ? It was doubtless because the nation had been taught to view their condition in Egypt as one of orphanhood and desolation. In the great Psalm which em- bod' -s the national feeling on this point (the lxviii.) we read, *' A Father of the fatherless {orphans lxx.) and a defender of the widows, is God in His holy habitation." On the weekly recurring eve, therefore, of the day of their deliverance they were in like manner represented as orphans and desolate. And this is the reason why wine was the more especial, and in the Synagogue the sole " outward visible sign" in this Memorial action, although in the household ritual, bread \^as also employed. For so was the national and Oriental custom to give to mourners, and especiaPy to orphans, the " cup of consolation for father and for mother," and thus " to comfort them under their loss." ** Give strong drink unto him that is ready to erish, and wine to those that be of heavy hearts. Let him driuk and forget his poverty, and remember his misery no more." (Pro. xxxi. 6, 7.) Bread was also given for the same purpose, but the expres- sion to "■ break bread" was appropriated to eleemosynary giving of it, including specially the case of children and mour- ners. It never means taking ah ordinary meal, but giving food to the sad or destitute, as, e. g. " Neither shall men break bread for them in mourning ;" ** the young children ask bread, and no man breaketh it to them." In a perfectly par- allel manner does our Lord adopt the strain of consolation, and that too as towards orphans, actually calling them by that name. (St. John xiv. 18.) Addressing them in His very lirst words as " little children ;" speaking of God as the Father forty times in His discourses and six times in His prayer, "breaking ?f '■ 'II -^ t^ them tlw |,read" f i--^^' on>i„" 1,'" ''^^P alive a sens, "f "^ ^°'- "'«■"• For r "--,:fa':Tnr"''" ''-'"<'. ve"';;'''^" '-^ "-^ '«"'Per looked f„nv°^" "'' ''<='=*i("(e t, " '""^^'^ «o Jf" order t, ' *ad '>"«-ai 1 ;t'^'''"''' "f God "tt --*. "...til it be *"« original Pa,; ""P^'. ^^^^ "ot properlv c '"^"*'='- ".at tl,e K.nsdom of God ?' ' '^' *° ''ecome Sa^ "^ "*« to f« our Lo,^ f; „^""'<''"^'y St. r,„ke and r n*^'- '"the '-% .'iven or w',"^"'^ expression, 'rhf '•''''"' ''^P'-- ^acrifice was J "^ ''°''^" for vo„ " ; ,. '■' '« my body '"stitution or r/ "'"' '"'f "ot as 'l' '"'■"'■'"">S that the been offered „p ,„,) « ["^'"""al Celebration r "'^''efo.e be ''« obviou. thaf .'".""'f <='' "" the Cross ,"■'*' '"^'^^ ■* ''ad 5-<^'» Supper 'e::^'- 'll '>''^'-'^> ^'^^e'::^'!'' -^''' to "oes, because the 1' f"^ '^^^e have been M ^ ""^''''al permanent memoriar , ' ''^ '''"<='' theyZ """"''' Sacri- ''>' God's con,™a" • ''" ""* ^^^et occirl r""*''' ''^""e *o the heads of"he I'T' '"^''-'^'ons tou'h'' '?' ^= *'°^es ^-^ the twelve Tribes, (Ex. xn .T "" ^^^-ver ''"™"-^ Pn,e,p„, -^-:^ -- ^I'i - our Lord '^'ne Service. VoMi nn "^ ^^•' Pp. 307. h *>'<"» to drink " ''!'''" for their ' "'^"- IsraeJ. °'' ,"""'■ For *'"'' for «,e,v "/ *«"ff/U to waited for ".'""i in tUo """ '"s part, ' ^^e dead '^^'^ t^at the *^ ^ ^ite to "^^^' in the ^"^ repre. "ly body ihat the ^^' The 'efore be ^^ it had «"^ht to i^ Sacri- ^ecame ' Moses issover f" Lord tX) prescribed the details of His Sacrament to His Apostles whc> should " sit on thrones jiidginj^ the twelve Tribes of Israel." Let lis now consider the lan^'iiage in which the Institution of the Eucharist has been handed down to us. It is Hellenis- tic, as distinguished from classical Greek, the same dialect as that of the Septuaj^int which differs from classical Greek in having so much Hebrew texture in it that it was the opinion of one of the greatest modern Greek scholars (Hentley) that Demosthenes could not have understood it. The Greek Old Testament preceded the Greek New Testament by about three centuries. Without it, not only should we be unable to understand the Hebrew original which would be as unintelli- gible as hieroglyphics, but even the New Testament itself vvould be obscure. Hence it has been called "ostium gentium," the gate of the Gentiles, because it served to open the door of the Gospel to the Greek-speaking Gentiles, and enabled " Jews, devout men from every nation under heaven" assembled in Jerusalem at Pentecost, to have a conunon bond of union — a Common Bible. This was the Bible used by our Lord and His Apostles. Out of thirty-seven quotations which our Lord made from the Old Testament, thi/ty-threc agree with the Septuagint, and the writeis of the New Testament while quotingthree hundred and fifty passages from the Old, in three hundred cases quote the Septuagint, even when the Hebrew differs from it. For the first three centuries after Christ, it was the only Bible used in public worship, and it is still the authorized version of the great Eastern Church. It is our great help in understanding the New Testament, because the Jews in our Lord's time thought and spoke on religious matters in the language of that version. From it, as from a vocabulary, they and the first believers derived the phraseology, the technical terms and terminology of our religion. Whatever a religious term meant in the Septuagint, that and nothing else it meant in the mind of our I^ord and His Apostles, for to all intents and purposes it was to them what our Bible is to "s, the auihon-ed v ' ' ^ «''- obvious C's ,?r°""" fro-n .e sl";'"^ '"■?<'"'.•." f '■•"'ce or Men,o„^l ' T^^ ^°^«'"'«, .nd «W '' '^"^■'^'^'aJ iew,sh ears i„ u.^ da '/"""'"'■ '» the kTm 7 ^""'fi" ♦" sacrifice. wr^]f "' <>" Lord, it met, ' ^^''""^ »" Z'"'- ^«ven „C. t,:' '':'"'*^^d in o„r lerst, ?" T" ^^^^ ""•O"* twelve ti„,e's ^ f '"' ''>°"' fotv-two!; '' ^"^ °' ^» = **«'ve times in one^' ^°"'^' ">« Pa"cha[ if 1 "'°"''' have •"" "'e ia„,4, ^°"'^« shows that the 'cLa, '""'^ "'' P"^^' "'"'^ 'o be conlfsttt n"°' ''^P' ^ut sac ferf '' "°' -"eant, ■■endered by & ..l ^^'' f '''ese passages sh'w'.''"^"- '» °'"' translators byp'tr ^f^' ^hich indeed °"''"^^ ^een '^'"' ^^nd, and /'"'' ^^^at the ''^7 "npoitant r^''"^- besides '"^^ ^"^acrificiai ^' "^ Hebre^v ' 7 sacrifi,ce ^ f^miiiar to and Greek *^^' or /),, • ^y prepare, ^^^ ''#';' it ^^ou siiaJt ^^e iieifer, '^rence ,„' "^d have tendered ^f^e Pass. meant, ten. Jn '^ been ted by "pn in in con- J* the ". 28. *' By faith he kept the Passover," instead of the proper tranS- rlatioii " lie sacrificed or offered the Pasclial hitnb." Nor is tliis tcclmical nieauin;^'of the word ;ro£ewconrined to Hellenistic Greek. It occurs in classical Greek constantly, in the sense of sacriHcinjj^. Herodotus uses the word to express sacrifice, zotiev ;i>a, and Demosthenes has the expression zociiu' /nHfua, to celebrate the Isthmian ^atnes. There can therefore be no doubt that this word whicli we translate Do conveyed at the Passover to the minds of the apostles the idea of sacrifice, or the oblation rTa memorial sacrifice. But the question arises, when our Lord said " Do this," what did he intend by this ? It cannot mean Do, or offer this bread, because this (touto) is the neuter j::endt;r, and bread is ma.sculine. We are, therefore, forced to believe that our Lord's meaninjjf was, make this offerinp^ which you have seen me make, by taking bread and blessinj; it, by giving thanks, and by breaking it, and eating it. To partake, therefore, of the body of Christ includes the ideas and requirements of an oblation of the bread and wine, and a blessing or consecra- tion, a thanksgiving or luicharist, and a breaking of It and eating It. It uiay be well to mention here, that rtocstv (Do) means to offer sacrificially when applied to unbloody sacrifices, as well as to those of animals. We find the word applied to the fruits of the eauli in Ex. xxix. 41, Num. xv. 5, and E^ek. XLVi. 13, 14, though in our version it is rendered by prepare. They who lived nearest the time when the Evangelists wiote, and understood their language better than vo can, clearly took the word iJo to mean o^tT, that is, offer sacrificially. Justin Martyr, born A.D. 114, says in his Dialogue with Trypho, " The offering of fine flour was a type of the bread of the Eucharist which the Lord Jesus Christ charged us to Do in remembrance of His Passion." He then quotes the Prophet Malachi as speaking of us Gentiles " who in every place offer sacrifices to Him, that is, the bread of the Eucharist, and also the cup of the Eucharist," a-id again he says speaking of the prophecy (Is XX ^^ f '° the bread - Sr/-"'." e./ended 0"*^'"' <""■ ' ' «vange/ists, we sho.w '' "'^ ''ad onlyT ""^ "="P as well Another r^.ffi i ^® ^^^^"^ of f h« ^^^f^ useri Tj ^^e next word of '''''^ '^' after t/^. ^"^^"^^ators vver. ^^-z-^ff^'^ ^^^:^r'r' "oZu^r/,'-^.^' ">« ordinary worsil' *'""«="■" 'vhat mean? "'"^ 'whatever -;-crat;„,,,;=^'^P-/o «,,3, -ordT:ri%^«^^'-d by F- -- ^^^ "f r -"-r:f "^^^^^^^ f;P">a?ine,t/,etord! '°°'' °^ the Gov °'' ^^^''3' under- i'l^ ^e-'se ofCovZl <":'' '*° hundred j!';''"*-" '" Z ,^^« -hole basis of 'h'.^^r °"« does7/'^.""y '""- " he^een Jeboval, and ,/e Y"' '"'^'''" -as ., '^'^""'J' - Wii, XXIV. 6)„ xhat r J^^s by ff,^ "^^ Covenant m.,^ '^"-■•'"t.vparti: s: j"^ p""-p>To jr^ "^^-s i;: '"^ co„s,dered as »~th. ' ». ^^^t this pro. the CUD r '"" rratjves of fh i'"* they do .'."-hich H,e "' blessed " ' "'■'■ hoid ^ invite ^ ^y " Testa- vvhatever ttached by '^«f vvhen '^^ Testa- ■^^ ^ouid ^^■^ed by r in the ^Jewish y under- ^n the mes fn ■niade (Ex. ' vvas ^the t to * I 23 |hcir contract) in the slain victim, and so acknowledging that |hey could have no power of changing their minds ; they laid their hands on the head of the victim, and the blood was afterwards sprinkled as a symbol of the death or destruction of every thought word or deed which was not in accordance with the covenant established. To this corresponds the ratification of the everlasting Covenant made on the Cross. The Lamb of God, the sacrificial Victim, represented God and man ; both died in Him symbolically. He possessed the nature of both the covenanting parties, and so the Covenant was ratified by One Who was Victim, Priest and Mediator, all in one. To this mode of confirming a treaty or covenant Jehovah condescended. Such a covenant was made between God and Abraham (Gen. xv. 17) when God, represented by a smoking furnace and lamp, symbolirally passed between the pieces of the sacrifice. Even at the present day, the Jews at their morning service, pray God to "remember the covenant with Abraham made between the division." Again, the first Covenant was ratified by blood ; Moses was the mediator, while God was represented by the altar, and the people stood for themselves. Hence, St. Paul says that it was dedicated, " not without blood," (Heb. ix. 18). On this, the first Cove- nant, all future sacrifices rested ; they v/ere either sacrifices expressive of communion with God, like the peace-offer- ings, or sacrifices for restoration to communion forfeited by sin. This original covenant-sacrifice vvas never repeated. In this it resembled the " new Covenant" ratified by the blood of the Cross. To this ratification of covenants by sacrifice, Jeremiah refers when he says (Jer. xxiv. 18) *' The men that have transgressed my covenant, which they made before me when they cut the calf in twain and passed between the parts thereof." When, therefore, our Lord said, " This is my blood of the new Covenant," as is recorded by St. Matthew and St. Mark, or " The new Covenant in my blood," as recorded by St. Luke and St. Paul, the Apostles would have at once un- 24 (Jerstood Him as meaning that the old Covenant was about to be superseded by another ; they would have reasoned as St. Paul did, " In that He saith a new covenant, He hath made the first old ; now tliat which decayeth and waxethold is ready to vanish away," (Heb. viii. 13) ; they would as Jews have understood that this new covenant needed ratification by blood-sheddinj^, and seen how that was symbolically done " m the blood of the new covenant, shed for many for the remis- sion of sins." From all this we infer that the word Covenant used by our Lord -n the Institution of the Eucharist must have conveyed a hif and this accounts for the scant allusions to it in the writings of the Apostolic Fathers, and for the charges laid against the primitive Christians that they celebrated unnatural rites. The Church of England does not regard the Eucharist as a " showing forth of Christ's death" to the world at large, nor as an acted sermon for the edification of the public in general, because the non-communi- cants retire before the Celebration, and even the communicants themselves do not regard the celebrant's actions as a "showing forth" to theniy because, for tie most part they cover their faces and are absorbed in their devotions during the consecration. Therefore, the only remaining view is, that the " showing forth" is before God, by the oblation of the ele- ments ; for the Lord's Supper>^was not ordamed by Christ to be gazed upoil'nBy man, but to be presented as an oblation before God. In short it is a representation before God of that pleading which our great High Priest is ever carrying on in Heaven, " seeing that He ever liveth to make intercession for us." With this view agrees the Liturgy of St. James, proba- bly the oldest extant. In the Prayer of Consecration, the Priest says, " He took the bread into His holy, undefiled, faultless and immortal hands, and looking up to heaven and showing it to Thee His God and Father." John Wesley has well expressed this great truth in his well known hymn : ** With solemn faith we offer 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." The Communion Ofiice of the Scottish and American churches bring out this same truth in the prayer of Oblation, ** We, Thy humble servants do celebrate and make new before Thy Divine Majesty, with These Thy Holy Gifts, which we nr~ "^"'s and uh> ^oly mystery ■ounts for th^ *oJic Fathers pristians that h of EngJand 'th of Christ's "ion for the 'on-communi- [onimunicants actions as a s^ part they *i •tions during ^^'ew is, that >n oftheeJe. ^ by Christ an oblation ■ God of that ^ying on in -rcession for f"es, proba. ration, the undefiJed, leaven and •y has welJ American Ablation, w before ICH We 31 w OFFER UNTO THEE, the Memorial Thy Son hath com- manded us to make." But more ilhistration is needless ; the remaininf^ question is, since the technical terms in which the Hucharist was instituted, are s"?' "^^'^^f, ,^,v;„. .:L taken and ^deed" taken and -«-f„;. TL fkct that the.e is nothmg -Tbt th'SrrspUual, Bvc..ythin. n.tona.^.s :lh e anrperishable. but -P-^.^ Christian Philoso- Tmutable; and this view is not cm ^^^^^ ^^,,^,^,^ '^Tr Heathen religiun.sts l''- J'^ ^,^ christian Philoso- Sctsandnothingwereone h same ^^^^ ^^^^^^^^ ^j °hers like Bishop Berkeley 1 • vc 1^ j^^, „, even £er altogether, and -"f-^^;^ '^^ ,,i „e can know of :::fill views, ^^l^^^X^^jtU^^ of cevtam sen— external objects .s that au-y ^^.^^^ ^^^^ned to then to us, all our knowledge "ft .^aldo En-erson .ays, phenomena or appea^ances '- the true meanmg of Spiritual Minister of Christ to t is by no means "n»««;^'''>^, ° ^^e real Presence on earth Jlttvlyconiinonob^eciuti^^th^ ^_^ '-ve" W •c ^nronsisteiit with the reai footstool ; He is tlvrt His th-- ; -: 1 ;^^^^^^^^^ sense, but by the present in heaven "' /''« hig "■« J ;, extended to His ooeration of the Holy Gho.t, tut Pi ^^^^^^^^^ „f f XstLl body the Church, aiKO eve y ^^^^^^^^ ^^^^^^^^ Het present " where two o, thi^e ^ .^^^j ^^ the recipients of nlname," and this P^seiic-^^^^^^^^ it i„ various degrees IK P- ^^^^^^^^^. ^^^^^^^ ^„ ^, ,„„st,ated n,ay be said m some measui 36 by the natural Sun. It has been well said by a recent writer,* " The Sun which has its own proper place in the Heavens, where it may be said to be present in such a sense that it cannot be said to be present anywhere else in the same sense, is yet present in another and this a true and real sense, in its rays whenever those rays may penetrate. But those rays come sometimes into contact with bodies which are able to receive and transmit their light ; and at other times and perhaps more often, they come across opaque bodies which ■are unable to do so. Again tliey sometimes come into contact with bodies that are capable of absorbing and appropriating their heat ; and sometimes also they meet with bodies that do so but very imperfectly, if at all. But the rays are there just the same with all their natural light and heat, no matter what sort of objects they may come in contact with. It is not in fact in the power of these objects either to make or unmake the Sun's rays, though their own situations to those rays, are of course affected by the physical properties and conditions of their own being. Here then we have an illustration of the objective character of our Lord's Presence, not only in heaven, but also upon earth, and in this latter sense, ' within us, and outside of us alike. But again, the Sun may be said to be more or less specially present in its rays when those rays are made to pass through convex lenses of various degrees of size and convexity. Here then we have an illustration in some sort, of those various degrees of specialty under which, in different ways, our Lord is pleased *<) vouchsafe His Presence to upon earth." My Rev. Brethren, My excuse for detaining you so long is the great importance of my subject. You are well aware that the bitterest controversies, manifold heresies, and the direst theological hatreds, have clustered round and been caused by the diversities of opinion touching the revelation of Sacramental doctrine. I now conclude by reminding you of St. Jude's * Revd. Morton Shaw's, " Position of Celebrant." di ne si e( "f . ^ * "Beloved, when 1 gave a" should earnesiy ^ _^ _ ed unto the Saints. J^j_ "V^st. SS. Simon and jude.