* 
 
THE DIVINE MEMORIAL 
 
 HOLY EUCHARIST 
 
 A BRIEF EXPOSITION OF THE HARMONY SUBSISTING 
 
 BETWEEN THE PASSION OF CHRIST AND ITS 
 
 REPRESENTATIONS IN THE OLD AND 
 
 NEW COVENANTS 
 
 REV. H. C. STUART, M.A 
 
 INCUMBENT OF BOURG LOUIS, QUEBEC 
 
 NEW YORK 
 JAMES POTT & CO., PUBLISHERS 
 
 MONTREAL : ROWSELL & HUTCHISON 
 
si 
 
 Copyright, 1889, 
 By JAMES POTT & CO. 
 
 Press of J. J. Little & Co., 
 Astor Place, New York. 
 
" Moreover they be neither dark nor dumb Ceremonies, 
 but are 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 Christianity is, and what 
 the truths of the Gospel are; and earnestly beseeching 
 Almighty God to accompany with His blessing every 
 endeavour for promulgating them to mankind in the 
 clearest, plainest, most affecting, and majestic manner, 
 for the sake of Jesus Christ our blessed Lord and 
 Saviour." — Preface of American Prayer Book. 
 
CONTENTS. 
 
 PAGE 
 
 I. The Memorial of the Passion . 3 
 II. Eucharistic Representations . . 9 
 
 III. Key to the Eucharistic Represen- ■ 
 
 TATIONS X 3 
 
 IV. Harmony of the Passion and its 
 
 Memorials . . ' 2I 
 
 V. The Divine Life and its Memorials 27 
 VI. The Old Testament Outline of 
 
 the Passion . . • • ••35 
 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 I2 9 
 
I. 
 
 THE PRECIOUS DEATH IS 
 SHOWN IN THE EUCHARIST. 
 
I. 
 
 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 
 memory of that His Precious Death until His 
 coming again. . . . Grant that we receiv- 
 ing these Thy creatures of bread and wine, 
 according to Thy Son our Saviour Jesus 
 Chrises Holy Institution, in remembrance of 
 His Death and Passion. . . . Do this in 
 remembrance of Me. . . . Do this, as oft 
 as ye shall drink it in remembrance of Me." 
 
 The teaching of the Church is thus seen to 
 be identical with that of our Lord, and with 
 the declaration of S. Paul, that " as often as 
 ye eat this bread, and drink this cup, ye do 
 show the Lord's death till He come " (i Cor. 
 xi. 26). 
 
 In accordance with this teaching, I here add 
 the following testimony of some of the great- 
 est among modern divines : 
 
 Bishop Andrews : They (of our side) believe 
 that the Eucharist was instituted by our Lord 
 for the commemoration of Him ; even of His 
 Sacrifice, or, if we may so speak, for a com- 
 memorative Sacrifice, and not only for a Sacra- 
 ment. — Responsio ad Apologiam. 
 
 Bishop Jeremy Taylor : As it is a comment- 
 
OF THE HOLY EUCHARIST. 5 
 
 oration and representment of Christ's Death, so 
 it is a commemorative Sacrifice, — Life of Christ, 
 Discourse xix. 
 
 John Keble : 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 souls. — Eucharistical 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. 
 
 S. Cyprian : As often as we drink, we do in 
 remembrance of the Lord the same thing which 
 the Lord also did. — 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 Trinitate, iii. 4, sec. 10. 
 
 S. Chrysostom : What then do we not offer 
 every day ? Certainly we do ; but to make a 
 memorial of His Death. — 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. 
 
 The Holy Eucharist from the earliest ages 
 has shown a clear and systematical represen- 
 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, Gospels, 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 
 
10 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 must 
 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 meaning. How 
 sad it is to hear thoughtless people, when asked 
 " 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 synods, constitute no authority they are 
 morally bound to respect. 
 
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, 
 
 i. 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 
 
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 Chrises sacrificial 
 and priestly operation, is throughout written 
 in cipher ; and 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 features of the two 
 * Principles of Divine Service, Vol. II., part 2, p. 8. 
 
OF THE HOLY EUCHARIST. 1 5 
 
 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 Meeting " 
 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" 
 
l6 THE DIVINE MEMORIAL 
 
 (xxi. 22). It is thus seen that the tabernacle 
 was a symbol of God dwelling with man in Christ, 
 and it also symbolized man admitted to dwell 
 forever with God in Him, Who is both God and 
 ma?i ; " 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. \J 
 
 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. n). 
 
 That the Holy of Holies was a type of Hea- 
 
 * Sacramental Worship of the Old Testament, p. 44. Clark. 
 2 
 
1 8 THE DIVINE MEMORIAL. 
 
 'ven we are distinctly assured by the Apostle. 
 " Christ is not entered into the holy places 
 made with hands, which are the figures of the 
 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. 
 
IV. 
 
 THE RELATION SUBSISTING 
 BETWEEN THE TWO ME- 
 MORIALS AND THE THINGS 
 THEY REPRESENT. 
 
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 T 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 ania would 
 best be rendered here by sketch or outline (and 
 not shadow) ; and the word €imgdv, by picture 
 (not image). There are three things considered 
 here, i. The reality of the future good things — 
 in heaven and eternity ; 2. The sihgdv, or clear 
 picture of them, in the gospel ; 3. The &Kid 9 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 einova, 
 or picture of those things ; and he terms the 
 Old Dispensation the (jkiccv, or sketch of the 
 future : for the sikgqv, or picture, exhibits the 
 objects more clearly, but the outline delineates 
 them more obscurely than the eiuGov does." — 
 Theodoret. 
 
 The means of comparing these memorials 
 with the reality is thus indicated to us. We 
 shall obtain a truer, juster idea of 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. 
 
OF THE HOLY EUCHARIST. 
 
 23 
 
 2. He offered Himself a complete sacrifice, 
 so 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 REALITY. 
 
 The 
 
 Sin 
 
 Offering. 
 
 
 
 Sacramental 
 
 Confession 
 
 and 
 Absolution. 
 
 Shedding His 
 
 Blood 
 on the Cross. 
 
 
 The 
 
 Burnt 
 
 Offering. 
 
 
 The Holy Eucharist 
 
 as a 
 
 Sacrifice. 
 
 Offering to God 
 
 a life of Per- 
 fect Obedience. 
 
 
 
 The 
 
 Peace 
 
 Offering. 
 
 The Holy Eucharist 
 
 as a 
 Communion Feast. 
 
 Feeding us with 
 
 His 
 Body and Blood. 
 
V. 
 
 CHRIST'S LIFE AS COMMEMO- 
 RATED IN THE TWO COVE- 
 NANTS. 
 
V. 
 
 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 
 
28 THE DIVINE MEMORIAL 
 
 with Him on whom it believes ; which associa- 
 tion and conjunction of water and wine is 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 lxii., 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. 
 
 1. 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. 29 
 
 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 cloth. 
 
 3. The Incarnation was also symbolized by 
 the two goats of the great day of Atonement, 
 
30 THE DIVINE MEMORIAL 
 
 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. 3 1 
 
 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. 
 
 CHRIST'S DEATH AS OUTLINED IN 
 THE WORSHIP OF THE OLD COV- 
 ENANT. 
 
 THERE were six distinct actions in the ritual 
 of the ancient sacrificial system, as follows : 
 
 i. 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. 
 
 1. He was offered for the Redemption of the 
 world. 
 
36 THE 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 of 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. 
 
 CHRIST'S 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. 
 
 i. The bringing in of the elements, and 
 arranging them upon the Credence-Table, an- 
 swer to the Presentation of the 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 
 
40 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. 
 
VIII. 
 
 THE SIN-OFFERING. 
 
VIII. 
 THE SIN-OFFERING. 
 
 I. THE SACRIFICIAL OUTLINE. 
 
 The sacrificial 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 hand, 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- 
 
44 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 his sins. 
 Outram gives the form of confession, as follows : 
 — " I beseech Thee, O Lord; I have sinned, I 
 have. . . . S^Here the person specified the 
 particular sin lie had committed, and for which 
 
OF THE HOLY EUCHARIST. 45 
 
 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- 
 offering. If the offerers were of the second 
 rank, that 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 
 
46 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. 47 
 
 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 Father, and 
 of the Son, and of the Holy Ghost. Amen." 
 
 The deacon then put incense in the censer, 
 and said to the priest, u 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, (1) 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 
 
48 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 us (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. 49 
 
 Liturgical and memorial view the change is 
 much to be deplored. 
 
 After the Gloria came the Collects, the Epis- 
 tle, Gradual, Alleluia and Sequence, the Gos- 
 pel, Creed and Offertory. As these particularly 
 represent the Lamb of God offered as the sub- 
 stitute for mankind, they will be examined 
 when we deal with the burnt-offerings. 
 
 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 
 
5<D 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 confide7ice in Thee, not 
 for judgment or for 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. 5 1 
 
 whom he will of the departed), and grant them 
 rest in that place, where the light 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, 
 may be fulfilled with all grace and heavenly 
 bene + diction, through the same Christ our 
 Lord. Amen, (ii) Remember also, O Lord, 
 
52 THE DIVINE MEMORIAL 
 
 the souls of Thy servants and handmaidens, N 
 and N, who have gone before us with 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, grant 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. 53 
 
 of the world. . . . Let us pray for kings 
 and all that are in authority. . . . (ii) Let 
 us commemorate the holy martyrs, that we 
 may be deemed worthy to be partakers of their 
 trial. Let us pray for all those who have fallen 
 asleep in the faith." 
 
 The first Liturgy of Edward VI. 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." 
 
54 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 : 
 
 (iii, 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 be 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 altar, signifying God's acceptance of 
 the sacrifice. This is the characteristic of the 
 
OF THE HOLY EUCHARIST. 55 
 
 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 
 
56 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. 
 ii., 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. 57 
 
 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 as 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 
 
58 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 
 of 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 : 
 
OF THE HOLY EUCHARIST. 59 
 
 " 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 Gethsemane. 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 Blood ; the 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 Kedron, 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 
 
60 THE DIVINE MEMORIAL. 
 
 light of that analogy, to ascribe to the Blood of 
 the Agony, a mighty virtue, in its degree, in the 
 work of Redemption." — Principles of Divine 
 Service, vol. ii., page 250. 
 
 Three times did Jesus pray, " Father, if it be 
 possible, let this cup pass from me," and thrice 
 three times does the Western Church pray for 
 deliverance "Kyrie Eleison." In the agony of 
 the garden, Jesus began to sprinkle the ground 
 with His Blood, which later on was poured 
 out at the foot of the Cross. 
 
 " Behold and see if there be any sorrow like 
 unto My Sorrow." — Lamentations i. 12. 
 
 " His visage was 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. 
 
IX. 
 THE BURNT-OFFERING. 
 
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 life 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. 
 
64 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. The priest then cut the victim into parts, 
 and washed 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 took a handful of the Min- 
 chah which had also been provided 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 that its name is often applied 
 to the whole morning and evening sacrifice. 
 (2 Kings iii. 20; Dan. ix. 21; Ps. cxli. 2; 1 
 Kings xviii. 29.) Concerning the Minchah, 
 Archdeacon Freeman wrote : " It is much to 
 be observed, as an unfailing feature of Gentile 
 sacrifice, when properly performed, that ani- 
 mals were never offered alone, but always with 
 an accompaniment of flour and wine. Nor 
 
OF THE HOLY EUCHARIST. 65 
 
 only so. The victim, though itself the effica- 
 cious element of the sacrifice, was offered by 
 means of the bread and wine. The bread was 
 broken and sprinkled on the head of the animal 
 while alive ; and again wine, with frankincense, 
 was poured between its horns. This 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 
 mola, or cake, was used, as is well known, to 
 express the entire action of sacrifice, the slaying 
 and burning included. So again, mactare, i to 
 enrich or crown with the addition of wine/ 
 (inauctus = magis auctus), 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, 
 j-iiey 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 
 
66 THE DIVINE 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 HOLY EUCHARIST. 6j 
 
 It is exceedingly useful to have 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 Olah y or the " ascending sacrifice/' 
 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 : "It 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- 
 
68 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 showed 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 Skew-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. 69 
 
 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 lain 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 
 category 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 
 
70 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- 
 ing. 
 
 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, even visibly, a special com- 
 mission to set forth to us the mystery of the 
 Holy Eucharist" (ii. Freeman, 2. p. 188). 
 
 This form has passed on into the Christian 
 Church. The shew-bread, carrying in its twelve 
 loaves the whole nation, was solemnly offered 
 
OF THE HOLY EUCHARIST. 71 
 
 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 i most holy,' and 
 as making them such. Thus it is seen that the 
 shew-bread answers, first, to the Church in 
 Christ, as a royal priesthood, giving herself '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. 
 
 B. 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 which yielded the light from the golden 
 
72 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 hi cense. 
 
 Incense was composed of four ingredients 
 (Ex. xxx. 34), and might only be used in the 
 worship of God. It was burnt 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 shew-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 with 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 PICTURE. 
 
 i. The Introit, Presentation of Elements, as 
 before. 
 
 ii. Confession and Absolution, Incense, the 
 Lord's Prayer, Collect for Purity, and the Kyrie. 
 These formed a special feature of the sin-offer- 
 ing, and are therefore not dwelt upon in this 
 section. 
 
74 THE DIVINE MEMORIAL 
 
 The Gloria in Excelsis 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). 
 " 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 : I will pay Thee my vows " 
 (Psalms, lxvi. 8-13). "' Thou O God hast proved 
 
OF JHE HOLY EUCHARIST. 75 
 
 us\ This and the following verses are appli- 
 cable . . . especially to the Passion of 
 Christ and the glory that followed it" (Words- 
 worth's note on Ps. lxvi. 10), 
 
 The Collects, a feature of the Western Church, 
 succeeded the Gloria. " More than seven Col- 
 lects are 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. 
 
j6 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 : 
 
 T. The Lord be with you. 
 3- And with thy Spirit. 
 The Sequence of the Gospel according to 
 Matthew, Mark, Luke, or John. 
 
 Glory be to Thee, O Lord " (Sarum Missal). 
 
 The twenty-fourth canon 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. 7J 
 
 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 with the gospeller and 
 epistoler agreeably according to the adver- 
 tisements published Anno 7, Eliz" (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 
 
78 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 
 chalice somewhat in both hands, said privately: 
 "Receive, O Holy Trinity, this oblation which 
 I, unworthy sinner, offer to Thy honour for my 
 sins and offenses, for the health of the living r 
 and for the rest of the faithful departed. In the 
 name of the 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 and Wine 
 for the Communion, which being brought out of 
 King Edward's Chapel, and delivered into 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. 79 
 
 upon the Altar, and decently covered with a fair 
 linen Cloth, the Archbishop first saying this 
 Prayer : i 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 ( u 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. 
 
80 THE DIVINE MEMORIAL 
 
 After the offering 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-offering. 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 THE HOLY EUCHARIST. 8l 
 
 and the Lord graciously accept this sacrifice of 
 praise at Thy hands for our sins and offenses/' 
 It will be noticed that the oblation is the prin- 
 cipal feature of this part of the ancient litur- 
 gies. 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. (See Freeman's " Princi- 
 ples," vol. ii., p. 345.) 
 
 iii. The Sursum 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, 
 
82 THE DIVINE MEMORIAL 
 
 " this is My Body," " this is My Blood," the 
 sacring-bell is tolled thrice, and after the con- 
 secration of each element the paten and chalice 
 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 
 silently. 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 w T hich Jesus 
 offered to God, answers to the burnt-offering, 
 and in the Christian Church, to the Holy Eu- 
 charist as a sacrifice. 
 
OF THE HOLY EUCHARIST. 
 
 83 
 
 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. 7, 8). 
 "When He said, i Sacrifice and offering and 
 burnt-offerings, and offering for sin Thou 
 wouldest not, neither hadst pleasure therein ; 
 which are offered by the law ;' then said He, 'Lo 
 I come to do Thy will, God! He taketh away 
 the first that He may establish the second. By 
 the which will we are sanctified through the 
 offering of the body of Jesus Christ once for 
 all" (Heb. x. 8. 10). 
 
 The Incarnation was the great Presentation, 
 as it w r as " when He comet h into the world" that 
 He said " Lo, I come to do Thy will" When 
 Jesus went up to Jerusalem with His disciples 
 to eat the Passover, He 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- 
 fect obedience to His Father's will. 
 
 ii. The true meaning of the laying on of 
 
84 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, that 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- 
 
OF THE HOLY EUCHARIST. 85 
 
 ing been offered on the altar in the temple of 
 the Lord, for it had been already superseded 
 by the ?iewer 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. 
 
86 THE 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. 87 
 
 obedient and cruel children had not strayed 
 from their Father's love, but had cheerfully 
 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, 
 
88 THE DIVINE MEMORIAL 
 
 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 dragged before the 
 high-priest. 
 
 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 
 their 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 HOLY EUCHARIST. 89 
 
 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- 
 ning, 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 
 lieth 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/' where 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 vic- 
 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 
 
90 THE DIVINE MEMORIAL 
 
 corresponding position on the south side would 
 mark the proper place for the representation of 
 the Jewish Church. When the Epistle has 
 been read, the reader says: "Here endeth the 
 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 unending and eternal. 
 
 As far as the Jews were able, they had sen- 
 tenced Jesus to death. But 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 bound and 
 dragged away to pllate'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 1 
 
 with tapers, and cross, and incense. The trans- 
 ference of His special presence from the Old 
 Dispensation is thus beautifully symbolized. 
 The lights which had hitherto blazed forth 
 from the seven-branched candlestick on the 
 south side of the Holy Place, which represented 
 the old Covenant, were being taken away, the 
 candlestick was being removed, and the Divine 
 Presence was going forth 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 before Pilate and Herod 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 war set Him at 
 naught, and mocked Him, and arrayed Him in 
 a gorgeous robe, and sent Him again to Pilate " 
 
92 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 quickeneth all things, and before 
 
OF THE HOLY EUCHARIST. 93 
 
 Christ Jesus, who before Pontius Pilate witnessed 
 a good confession!' The Bishop of Wakefield 
 has this note on the first part of the passage. 
 "At his Baptism (compare Heb. x. 23 ; 1 S. 
 Peter, iii. 21). The primitive profession made 
 at baptism involved two main points : (1) 
 the solemn renunciation of Satan ; (2) the 
 declaration of faith in Christ " (Commentary 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, i Behold 
 the Man ' (S. John, xix. 5). "And when 
 
 THEY FIAD MOCKED HlM, THEY TOOK OFF 
 THE PURPLE FROM HlM, AND PUT HlS OWN 
 CLOTHES ON HlM, AND LED HlM OUT TO 
 
 crucify Him " (S. Mark, xv. 20). 
 
94 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 as 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 ; and 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. 95 
 
 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 offertory 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 Jesus that 
 He laid down His own life, of His own will 
 
96 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 spikes 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 
 
OF THE HOLY EUCHARIST. 9/ 
 
 order of procedure. For the living Isaac was 
 bound and laid upon the wood. He was there- 
 fore 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 of 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, are burned without the 
 camp. Wherefore Jesus also, that He might 
 sanctify the people with His own blood, suf- 
 fered without the gate" (Heb. xiii. n, 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 death : " I, if I be 
 lifted up from the earth will draw all men unto 
 
98 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" 
 (14, 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 Memorial 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 upon 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 to 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. 
 
IOO 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 
 
OF THE HOLY EUCHARIST. IOI 
 
 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 the 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 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." 
 
102 THE DIVINE MEiMORIAL. 
 
 " 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." 
 
X. 
 THE PEACE-OFFERING. 
 
X. 
 
 THE PEACE-OFFERING. 
 
 The characteristic of the peace-offering is 
 the meal upon the sacrifice. 
 
 I. THE SACRIFICIAL 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. 
 
 ii. 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-offerings. 
 
 v. The fat was now burnt upon the altar as 
 before. 
 
 vi. 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. 
 
106 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 HOLY EUCHARIST. 107 
 
 These three parts were then subjected to the 
 following ritual actions : 
 
 i. 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, i. 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 wavings 
 and heavings (Ex. xxxv. 22, xxv. 2, xxx. 13-15. 
 Num. xxxi. 41, etc.). 
 
 ii. 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. 
 
I08 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, with an 
 inclination, placijig it over the bowl of the chal- 
 ice, holding it between the thumb and forefingers, 
 and let him break it into three parts, the first 
 fraction whilst he says, Through the same Thy 
 Son Jesus Christ our Lord, the second fraction 
 whilst he says, Who with Thee liveth and reign- 
 eth in the unity of the Holy Ghost, God ; here 
 let him hold the two broken pieces in his left 
 hand, and the third over the top of the chalice 
 
OF THE HOLY EUCHARIST. IO9 
 
 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 to the portion set aside 
 for the consumption of the offerer and his 
 household. 
 
 The fraction was accompanied by the follow- 
 ing ritual actions. 
 
 i. 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 
 waving and heaving observed in the case of the 
 peace-offerings. 
 
 Archdeacon Freeman says: " The waving or 
 movement from side to side has been perpetu- 
 ated in 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 
 
110 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 office, the Spanish, were : ' The 
 holy (things) are lifted up to the holy (places).' 
 This desire was sometimes most distinctly ex- 
 pressed in the i prayer of bowing down ;' 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 Divine Ser- 
 vice, vol. i-L, 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 memorial, 
 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 fraction represents the separation 
 in death of the soul and body of Christ. " The 
 fraction is found in almost every liturgy, be- 
 tween the consecration and the communion, sym- 
 bolizing the Death and Passion'' (Hammond's 
 Liturgies, Eastern and Western, p. 380). 
 
 i. The waving of 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 HOLY EUCHARIST. II3 
 
 of departed spirits, which ritually was a motion 
 upwards. 
 
 ii. The commixture, or placing the memorial 
 into the chalice, represented the soul and body 
 of Christ joined together at the resurrection. " 
 "It consists in placing a small portion of the 
 consecrated bread, or wafer, into the chalice, 
 symbolizing the restoration in the resurrec- 
 tion of the union of body 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 : l Ad designandum corporis et 
 animae conjunctionem in resurrectione Christi ' 
 (cap. xvij). And to the same effect Pope Inno- 
 cent : ' Commixtio panis et vini designat unio- 
 nem carnis et animae quae in resurrectione 
 Christi denuo sunt unitae' ' ' (Maskell's Ancient 
 Liturgy of the Church of England. Third ed. 
 p. 199. See also the rubric and prayer in the 
 Liturgy of S. 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 are always pressing His people to come, 
 clothed in the wedding garb of righteousness. 
 
 Three times in the year, at their great feasts, 
 they were obliged to offer sacrifices in the tem- 
 ple, and to partake of the peace-offerings : this 
 was in addition to the voluntary offerings, 
 which they might offer at any time. 
 
 The sacrificial scheme outlined, 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- 
 priestly 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. 
 
 Hi. The high-priest slew a bullock, as a sin- 
 
OF THE HOLY EUCHARIST. 1 1 g 
 
 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 type 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 
 
Il6 THE DIVINE MEMORIAL 
 
 enter into the Holy Place, having obtained 
 eternal redemption for us (Heb. ix. 11,12). 
 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 high-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 
 w r hich passeth all understanding." He then 
 " led them out as far as to Bethany, and He lifted 
 up His hands and blessed them' (v. 50). This 
 is represented by the celebrant raising his 
 
OF THE HOLY EUCHARIST. 117 
 
 hands and saying : " And the blessing of God 
 Almighty, the Father, the Son and the Holy 
 Ghost, be with you all evermore." " And it 
 came to pass while He blessed them, He was 
 parted from them and carried up into heaven' 
 (v. 51). 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 taking 
 the ablutions. This is the literal disappearance 
 of the sacrament, not into heaven above, it 
 is true, but into the living temple of God, a 
 member of Christ, who even now by virtue of 
 the incarnation, sits at the right hand of God 
 in the heavenly places. 
 
 In the sacrificial system of the Old Cove- 
 nant the ascension was outlined, we have seen, 
 by the disappearance of the high-priest, bearing 
 into 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 sig- 
 nification of this ritual action in the threefold 
 sacrifice. 
 
Il8 THE DIVINE MEMORIAL 
 
 When the high-priest 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 THE HOLY EUCHARIST. 1 19 
 
 Almighty." S. Mark says : " So then after the 
 Lord had spoken unto them, He was received 
 up into heaven, and sat on the right hand of 
 God" (xvi. 19), and in Hebrews, i. 3, it is 
 declared that Jesus, "when Hehad by Himself 
 purged our sins, sat down on the right hand of 
 the Majesty on high." (See also S. Matt, xxxvii. 
 64 ; S. Mark xiv. 62 ; S. Luke xxii. 69 ; Psalm 
 xvi. 11, etc.) The place signifies the absolute 
 power of Jesus in heaven, the honour and glory 
 He has obtained there, after all the labors and 
 sorrows 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' " (1 Peter iii. 22). Besides, we find Him 
 
120 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 this 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" (1 S. John it. 1). " 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" (1 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. 
 
 Now the form of the Mediation is altogether 
 sacrificial. S. John sees in a vision of the hea- 
 
122 THE DIVINE MEMORIAL 
 
 ven of heavens, in the midst of the throne, and 
 of the four living 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 standeth 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. 
 11, 12). On this passage Bishop Wordsworth 
 writes : " Observe the contrast between earrfxe 
 (stands), said of the Jewish priests, v. 11, and 
 
OF THE HOLY EUCHARIST. 1 23 
 
 the aorist, inadiGz (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 belief of Christ's glorious session 
 is most necessary in respect of the immediate 
 consequence, which 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. 1), and whereas 
 every ' priest/ according to the law of Moses, 
 i 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 offered, 
 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 this offering or presenting of the 
 blood it was not a sacrifice to Gad ; 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- 
 fice, so that He should be the Lamb slain from 
 the foundation of the world. His presentation 
 of His own blood is in the truest sense of the 
 word sacrificial. " As His sufferings were per- 
 fect in 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 
 1 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 are now set forth 
 before the hosts of heaven. And so when He 
 offers Himself as the Lamb slain, the mystery 
 
OF THE HOLY EUCHARIST. 12$ 
 
 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." 
 
XL 
 
 CONCLUSION. 
 
XL 
 
 CONCLUSION. 
 
 I. THE OLD COVENANT IN CONNECTION WITH 
 CERTAIN QUESTIONS OF THE DAY. 
 
 It was assumed at the beginning 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 
 
130 THE DIVINE MEMORIAL 
 
 tern we must look for the principal features 
 of acceptable 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 we have, by 
 God's own appointment, a rule of worship, 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 subsists 
 between the worship of the Old and New Cove- 
 nants. There are also some features, which 
 have a peculiar interest at the present time, 
 and on which this comparison throws a strong 
 light. From many questions thus brought 
 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, w r as offered daily. It 
 cannot be soundly argued that in the New 
 
OF THE HOLY EUCHARIST. 131 
 
 Covenant, which specially sets forth the Lord's 
 Death in a nearer and truer manner, anything 
 less than a daily celebration of the Holy 
 Eucharist 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 its res- 
 toration to its rightful position is making but 
 slow progress, a condition of things which is 
 almost inexcusable in these days when euchar- 
 istic truth and ritual are everywhere receiving 
 an amount of consideration as marked as it is 
 gratifying. 
 
 2. The worship of the Old Covenant has an 
 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 
 
OF THE HOLY EUCHARIST. 1 33 
 
 imperfect offerings at their hands, could not 
 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 of the darkest passages in the 
 Passion of our Lord, the desertion of His 
 friends, the defection and denial of Peter. 
 " They all forsook Him and fled." " Could ye 
 not watch with Me one hour ? " " Will ye 
 also go away?" If the view always main- 
 tained 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- 
 incidence between the withdrawal of the laity 
 from the Divine Mysteries, and the cruel de- 
 sertion 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. Keble says that the Eucharist " has two 
 purposes: 1. 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 he 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. 1 35 
 
 His garment, should be sought and lovingly 
 appreciated by the disciples of Jesus. 
 
 (iv.) Jesus said: " This do in remembrance of 
 me." All 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 : 
 
 44 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. 1 37 
 
 munion, and will not wait to see it. Bishop 
 Beveridge cites another ancient gloss on these 
 canons : 
 
 "To say that we all, the faithful laity, the 
 clergy who do not — on a given occasion — touch 
 the sacrament, are bound every day to receive 
 or else be excommunicated, is not enacted by 
 the canon, nor is it practicable. And, there- 
 fore, the ninth canon says that the faithful who 
 do not remain are to 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 
 Divine 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 
 
I38 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 : ' Ite, missa est' ' (See the 
 foregoing historical evidence in the Church 
 Times of July 20,27, 1888.) 
 
 From the fifth and sixth centuries there are 
 numerous enactments on the subject, and at 
 the time 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. 1 39 
 
 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- 
 tom 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 : 
 
 (1.) 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 world, and (ii) 
 
I40 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, as 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 accorded 
 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 HOLY EUCHARIST. 141 
 
 and also against the Catholic custom of having 
 the chancels of churches built at the east end, 
 and of erecting the altars there. The fact is, 
 there was 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. 132, 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 we nor our fathers were able to 
 bear." 
 
 If the ancient sacrificial system consisted of 
 type and outline 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 urged 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 FROM 
 SYMBOLS. 
 
 The Bible teaches us that God has ever en- 
 shrined the most vital truths in a system of 
 symbolism. Men have ever resisted the divine 
 method. Their opposition takes two well- 
 defined lines, 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 the worship of heaven itself. 
 During the past three hundred years the 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 symbolism 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 months 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 
 
I46 THE DIVINE MEMORIAL 
 
 aesthetic, 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 aestheticism 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. 147 
 
 all legitimate symbolism and ritual, feels that 
 the doctrines they teach are of far more impor- 
 tance than their mere outward expression, that 
 the doctrines are as superior to their ritual ex- 
 pression as the soul is superior to the body. He 
 admits most fully the paramount importance of 
 the divine truths which must enter deeply 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 
 Bible 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 
 
I48 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, 
 
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