should offer wine alone, this is as though the blood of Christ were without us; but if there be water alone, the people begin to be without Christ. But when both are mingled, and by an infused union each is joined with the other, then the spiritual and heavenly sacrament is perfected. Thus, then, the cup of the Lord is not water alone, or wine alone, unless both are mingled together, as also the body of the Lord cannot be meat alone, or water alone, unless both be united and joined together, and compacted into one cohering bread. In which mystery also our people are shewn to be united, so that as many grains* collected, and ground, and mingled together make one bread; so in Christ, who is the heavenly bread, we may know that there is one body, wherewith our whole number is conjoined and united."

The note of Dr. Pusey, previously alluded to, is as follows:-" Formerly the faithful used a somewhat larger loaf in the Eucharist, that all who partook of it might be shewn to be 'one bread,' and to be made partakers of the communion of the broken body of the Lord. Then it became the practice to use wafers, but the mystical meaning is not lost; for they represent the pieces of silver, the price of the body of the Lord. In this same epistle, St. Chrysostom relates that the Holy Eucharist was at first celebrated by the Lord at night, nor was this without a mystery (sec. 13); but he subjoins, but we in the morning celebrate the Resurrection of the Lord;' whence also that will appear, that 'we wish to walk in the light of Christ.' Again, by the decree of Eugenius, the Roman pontiff, it is ordained that water be mingled with the cup to be consecrated, in small quantity;' and so, by the superabundance of the wine above the quality of the water, is signified the superabundance of the merits of Christ our Lord and His dignity above the human nature and the sins of the human race. Yet not less suitably by the use of wine alone is it shewn that we are saved by the merits of Christ alone, and by His blood. In like way the Greeks pour warm water into the consecrated cup, to signify (as Balsamon explains in Can. 32, Conc. Trull.) that what flowed from the holy side of our Lord Jesus Christ are life-giving.' The Latins use cold water, in witness that Christ really died, and that we are saved only by His death. In like manner, in Baptism formerly trine immersion was required, as significant of the Trinity; then single followed, that we might profess that we acknowledge one God. [In the Spanish Church, see Bingham, 11. 11. 8.] Immersion also seemed necessary, that we might seem to be buried with Christ in baptism; now we are sprinkled with water, that we may be seen to be cleansed by the sprinkling of His blood."

Eph. Ixix., ad Magn. s. 4.

APPENDIX F.

THE idea which Augustine had of the acceptable sacrifices under the Gospel dispensation, and the connection which these had with those under the law, is clearly seen by the following extracts of his "De Civitate Dei," lib. x. c. 5, 6:

"But who is so fond to think that God needeth anything that is offered in sacrifice? The Scripture condemns them that think so, diversely. One place of the Psalmist (to make short) for all: I said unto the Lord, Thou art my God, because Thou needest none of my goods,' (Psal. xvi., 2.) Believe it, therefore, God had no need of man's cattle, nor any earthly good of his, no, not his justice; but all the worship that he giveth God is for his own profit, not God's. One cannot say he doth the fountain good by drinking of it, or the light by seeing by it. Nor had the patriarchs' ancient sacrifices (which now God's people read of, but use not) any other intent but to signify what should be done of us in our love to God, and charity to our neighbour for the same end. So, then, an external offering is a visible sacrament of an invisible sacrifice, that is, a holy sign. And thereupon the penitent man in the prophet (or, rather, the penitent prophet), desiring God to pardon his sins, Thou desirest no sacrifice though I would give it,' saith he, but Thou delightest not in burnt-offerings: the sacrifices of God are a contrite spirit; a broken and humbled heart, O God, Thou wilt not despise,' (Psal. li., 16, 17.) Behold, here he saith, God will have sacrifices, and God will have no sacrifices. He will have no slaughtered beast, but He will have a contrite heart. So in that which He denied was implied that which He desired. The prophet, then, saying He will not have such, why do fools think He will, as delighting in them? If He would not have had such sacrifices as He desired (whereof a contrite heart is one) to have been signified in those

other (wherein they thought He delighted), He would not have given any command concerning them in Leviticus. But there are set times appointed for their changes, lest men should think He took pleasure in them, or accepted them of us otherwise than as signs of the other. Therefore, saith another psalm, 'If I be hungry I will not tell thee, for all the world is mine, and all that therein is. Will I eat the flesh of bulls, or drink the blood of goats?' (Psal. 1., 12, 13.) As who should say, if I would I would not beg them of thee, having them. in my power. But then addeth he their signification: Offer praise to God, and pay thy vows to the Most High; and call upon me in the day of trouble, and I will deliver thee) and thou shalt glorify me,' (Psal. 1., 14, 15.) And in another prophet: Wherewith shall I come before the Lord, and bow myself before the High God? Shall I come before Him with burnt-offerings, and with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? Shall I give my first-born for my transgression, even the fruit of my body for the sin of my soul? He hath showed thee, O man, what is good, and what the Lord requireth of thee: surely to do justice, and to love mercy, and to humble thyself to walk with thy God,' (Mic. vi., 6, 7, 8.) In these words are both the sacrifices plainly distinct; and it is shewn that God respecteth not the first that signify those He respecteth, as the epistle, intituled to the Hebrews, saith: To do good and distribute forget not, for with such sacrifices God is pleased,' (Heb. xiii., 16.) And, as it is elsewhere, I will have mercy, and not sacrifice.' This sheweth that the external sacrifice is but a type of the better, and that which men call a sacrifice is the sign of the true one. And mercy is a true sacrifice; whereupon it is said, as before, With such sacrifices God is pleased.' Wherefore all the precepts concerning sacrifices in the tabernacle and the temple have all reference to the love of God and our neighbour; for in these two, as is said, is contained all the law and the prophets.

Every work, therefore, tending to effect our beatitude by a holy conjunction with God, is a true sacrifice. Compassion shewn upon a man, and not for God's sake, is no sacrifice. For a sacrifice (though offered by a man) is a divine thing, and so the ancient Latinists term it; whereupon a man, consecrated wholly to God's name, to live to Him and die to the world, is a sacrifice; for this is mercy shewn upon himself; and so it is written, Pity thine own soul, and please God,' (Eccl. xxx., 23.) And when we chastise our body by abstinence, if we do it as we should, not making our members instruments of iniquity, but of God's justice, it is a sacrifice, whereunto the apostle exhorts us,

saying, I beseech you therefore, brethren, by the mercies of God, that you give up your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable serving of God,' (Rom. xii., 1.) If, therefore, the body, being but servant and instrument unto the soul, being rightly used in God's service, be a sacrifice, how much more is the soul one when it relieth upon God, and, being inflamed with His love, loseth all form of temporal concupiscence, and is framed according to His most excellent figure, pleasing Him by participating of His beauty? This the apostle adjoins in these words: 'And fashion not yourselves like this world, but be ye changed in newness of heart, that ye may prove what is the good will of God, and what is good, acceptable, and perfect,' (Rom. xii., 3.) Wherefore, seeing the works of mercy being referred unto God, be they done to ourselves or our neighbours, are true sacrifices, and that their end is nothing but to free us from misery and make us happy by that God, and none other, of whom it is said, It is good for me to adhere unto the Lord,' (Psal. lxxiii., 23;) truly it followeth, that all the whole and holy society of the redeemed and sanctified city be offered unto God, by that Great Priest who gave up His life for us, to make us members of so great a head in so mean a form. This form He offered, and herein was He offered; in this He, our Priest, our Mediator, and Sacrifice, all in this. Now, therefore, the apostle, having exhorted us to give up our bodies a living sacrifice, pure and acceptable to God,—namely, our reasonable serving of God,— and not to fashion ourselves like this world, but be changed in newness of heart, that we might prove what is the will of God, and what is good, acceptable, and perfect, all which sacrifice we are: 'For I say,' quoth he, through the grace that is given to me, to every one among you, that no man presume to understand more than is meet to understand; but that he understand according to sobriety, as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not one office; so we, being many, are one body in Christ, and every one one another's members, having divers gifts according to the grace that is given us, &c.' This is the Christian's sacrifice. We are one body with Christ, as the Church celebrateth in the sacrament of the altar, so well known to the faithful, wherein is shewed that in that oblation the Church is offered."

APPENDIX G.

ST. JUSTIN MARTYR'S ACCOUNT

OF THE MANNER OF CELEBRATING THE EUCHARIST IN HIS DAYS, THAT IS, ABOUT FIFTY YEARS AFTER THE DEATH OF ST. JOHN

THE APOSTLE, BEGINNING AT THE EIGHTY-FIFTH

CHAPTER OF HIS FIRST APOLOGY.

AFTER the believer is baptized, and so incorporated or made one with us, we lead him to the congregation of the brethren, as we call them, and then with great fervency pour out our souls in common prayers, both for ourselves, for the person baptized, and for all others all the world over; that, having embraced the truth, our conversation might be as becometh the Gospel, and that we may be found doers of the word, and so at length be saved with an everlasting salvation. Prayers being over, we salute each other with a kiss: after this, bread and a cup of wine and water are brought to the president or bishop, which he takes, and offers up praise and glory to the Father of all things, through the name of His Son and the Holy Spirit; and this thanksgiving to God, for vouchsafing us worthy of these His creatures, is a prayer of more than ordinary length. When the bishop has finished the prayers and the thanksgiving service, all the people present conclude with an audible voice, saying, Amen. Now Amen, in the Hebrew tongue, is, so be it. The Eucharistical office, being thus performed by the bishop, and concluded with the acclamation of all the people, those we call deacons distribute to every one present to partake of this Eucharistic bread, and wine, and water, and then they carry it to the absent.

The food we call the Eucharist, of which none are allowed to be partakers, but such only as are true believers, and have been baptized