able to suppose, that that also might be made use of in like manner, as a name for the whole service.

66

I am aware that our excellent Mr. Mede gives a very different turn to that passage of Justin, translating it thus: "In that thankful remembrance of their food both dry "and liquid, wherein also is commemorated the passion "which the Son of God suffered by himself." He interprets it of agnizing God as the "giver of our food both dry and liquid m." But that construction must needs appear harsh and unnatural. Justin no where else does ever speak of the remembrance of our food, but constantly understands the Eucharistical remembrance or commemoration to refer to Christ only, his incarnation and passion, his body and blood: nor do I know of any one Father who interprets the memorial of the bodily food. Besides, it suits not well with our Lord's own account in his institution of the Sacrament, which speaks of the remembrance of him, not of the remembrance of our bodily food. Add to this, that were the sense of the place such as Mr. Mede imagined, Justin would rather have expressed it by a thankful remembrance of the Divine goodness in giving us our food, than by a thankful remembrance of our food, which appears flat and insipid in comparison. Seeing then that Mr. Mede's construction of that place in Justin is far from satisfactory, I choose to acquiesce in the sense which I before mentioned, till I see a better; understanding the memorial of food, as equivalent to memorial of Christ's passion, made by food, viz. by bread and wine. The word also refers not there to memorial, as if there were two memorials, but to the lauds; besides which there was also a memorial of the passion.

Origen has a passage relating to the Eucharistical memorial, where he appears to denominate the whole service by that eminent part of it. Eusebius styles the Eucharist,

m

Mede, Christian Sacrifice, b. ii. ch. 5. p. 460.

" Vid. Just. Mart. Dialog. p. 220, 290.

• Si referantur hæc ad mysterii magnitudinem, invenies commemòrationem istam habere ingentis propitiationis effectum.- -Si respicias ad illam

the memorial of our Lord's body and blood P, and also simply a memorial; which he observes to have succeeded in the room of sacrifice 9. He calls it also the memorial of the sacrifice, and memorial of the grand sacrifices. I need not descend lower, to fetch in more authorities for the use of this name: only, I may just give a hint, that all those Fathers who interpreted the name sacrifice, as applied in such a particular view to the Eucharist, by a memorial of a sacrifice, may as reasonably be understood to call the Eucharist a memorial, as to call it a sacrifice. Those Fathers were many; and Chrysostom may be esteemed their chief: who while he follows the ordinary language in denominating the Eucharist a sacrifice, (considered in its representative view,) yet intimates withal, that its more proper appellation, in that view, is a memorial of a sacrificet. may further take notice, that St. Austin comes very near to what I have been speaking of, where he calls the Eucharist by the name of the sacrament of commemoration, or sacramental memorial". To conclude this article, let the reader observe and bear in mind, that the names of oblation and sacrifice, as applied to the Eucharist in one particular point of view, do both of them resolve into the

I

commemorationem de qua dicit Dominus, hoc fucite in meum commemorationem, invenias quod ista est commemoratio sola, quæ propitium facit hominibus Deum. Origen. in Levit. Hom. xiii. p. 255. ed. Bened.

- Τοῦ σώματος αὐτοῦ καὶ τοῦ αἵματος τὴν ὑπόμνησιν. Euseb. Demonstrat. Evangel. lib. i. cap. 10. p. 27.

4 Μνήμην καὶ ἡμῖν παραδοῦς, ἀντὶ θυσίας τῷ Θεῷ διηνεκὼς προσφέρειν. Ibid. p. 38. Conf. Apost. Const. lib. vi. cap. 23.

• Τούτου δῆτα τοῦ θύματος τὴν μνήμην ἐπὶ τραπέζῃ ἐκτελεῖν, διὰ συμβόλων τοῦ σε σώματος αὐτοῦ, κ τοῦ σωτηρίου αἵματος. Ibid. p. 30.

• Τὴν μνήμην τοῦ μεγάλου θύματος. Ibid. p. 40.

* Προσφέρομεν μὲν, ἀλλ ̓ ἀνάμνησιν ποιούμεθα τοῦ θανάτου αὐτοῦ.-τὴν αὐτὴν θυσίαν ἀεὶ ποιοῦμεν, μᾶλλόν τε ἀνάμνησιν ἐργαζόμεθα θυσίας. Chrysost. in Epist. ad Hebr. cap. x. Hom. 17. p. 856. Compare Theodorit. in Hebr. viii. 4. p. 433. Pseud-Ambros. in Hebr. cap. x. Primasius, in Hebr. cap. x. Hesychius, in Levit. p. 31. Eulogius, apud Phot. cod. 280. p. 1609. Fulgentius, de Fide ad Petr. cap. lx. p. 525. Fragm. 618. Ecumenius, in Hebr. x. p. 846. Theophylact. in Hebr. x. 1. p. 971.

u Sacramentum memoriæ. Augustin, contr. Faust. lib. xx. cap. 21. p. 348. Compare l'Arroque, Hist. of the Eucharist, part i. chap. 8. p. 88, 89.

name memorial: and so far they are all three to be looked upon as equivalent names, bearing the same sense, pointing to the same thing. This observation will be of use, when we come to consider the Eucharist in its sacrificial view under a distinct chapter below.

A.D. 249. Passover.

The name of Passover has been anciently given to the Eucharist, upon a presumption that as Christ himself succeeded to the paschal lamb, so the feast of the Eucharist succeeded in the room of the paschal feast. Christ is our Passover, as the name stands for the lamb*: the Eucharist is our Passover, as that same name stands for the feast, service, or solemnity.

Origen seems to have led the way; and therefore I date the notion from his time: not that he speaks so fully to the point as some that came after, neither had he precisely the same ideas of it; but he taught more confusedly, what others after him improved and cleared. Origen takes notice, that "if a man considers that Christ our Passover was sacrificed for us, and that he ought to keep the feast by 'feeding upon the flesh of the Logos, he may celebrate the "Passover all his life long, passing on to Godwards in "thought, word, and deed, abstracted from temporal "things y." I give his sense, rather than a literal rendering. Here we may observe, that the Christian Passover feast, according to him, consists in the eating of the flesh of the Logos; which is certainly done in the Eucharist by every faithful receiver, as Origen every where allows : but then Origen's common doctrine is, that the flesh of the Logos may be eaten also out of the Eucharist; for the receiving spiritual nutriment any way, is with him eating

* 1 Cor. v. 7. John i. 29.

y Ἔτι δὲ ὁ νοήσας, ὅτι τὸ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χρισὸς, καὶ χρὴ ἑορτάζειν ἐσθίοντα τῆς σαρκὸς τοῦ Λόγου· οὐκ ἔσιν ὅτε οὐ ποιεῖ τὸ πάσχα, ὅπερ ἑρμηνεύεται διαβατήρια, διαβαίνων ἀεὶ τῷ λογισμῷ κ παντὶ λόγῳ κ πάσῃ πράξει ἀπὸ τῶν τοῦ βίου πραγμάτων ἐπὶ τὸν Θεὸν καὶ ἐπὶ τὴν πόλιν αὐτοῦ σπεύδων. Origen. contr. Cels. lib. viii. p. 759. ed. Bened. alias p. 392.

the flesh of Christ. So that this passage which I have cited from him does not make the Eucharist, in particular, or solely, to be the Christian paschal feast: but the taking in spiritual food, be it in that way or any other, that is the keeping our Passover, according to his sense of it. Hilary, of the fourth century, seems directly to give the name of Passover to the Christian Eucharist a. Nazianzen, a great admirer of Origen, improves the thought, applying it directly and specially to the Eucharist, in these words: "We shall partake of the Passover, which even now is "but a type, though much more plain than the old one : " for I am bold to say, that the legal Passover was an ob"scurer type of another type b."

St. Jerome, who was once Nazianzen's scholar, follows him in the same sentiment, styling the Eucharist the true sacrament of the Passover, in opposition to the old one. But no one dwells more upon that thought, or more finely illustrates it, than the great St. Chrysostom in divers places. He asks why our Lord celebrated the Passover? And his answer is, because the old Passover was the figure of the future one, and it was proper, after exhibiting the shadow, to bring in the truth also upon the table: a little after he says, it is our Passover to declare the Lord's death e, quot

z Bibere autem dicimur sanguinem Christi, non solum sacramentorum ritu, sed et cum sermones ejus recipimus, in quibus vita consistit. Sicut et ipse dicit, verba quæ locutus sum, spiritus et vita est. Origen. in num. Hom. xvi. p. 334. edit. Bened.

a Judas proditor indicatur, sine quo pascha, accepto calice et fracto pane, conficitur. Hilar. in Matt. cap. xxx. p. 740. ed. Bened.

• Μεταληψόμεθα δὲ τοῦ πάσχα νῦν μὲν τυπικῶς ἔτι, κ εἰ τοῦ παλαιοῦ γυμνότερον τὸ γὰρ νομικὸν πάσχα, τολμῶ καὶ λέγω, τύπου τύπος ἦν ἀμυδρότερος. Νazianz. Orat. lii. p. 692.

c Postquam typicum pascha fuerat impletum, et agni carnes cum apostolis comederat, assumit panem, qui confortat cor hominis, et ad verum pascha transgreditur sacramentum: ut quomodo in præfiguratione ejus Melchisedec, summi Dei sacerdos, panem et vinum offerens fecit, ipse quoque veritatem sui corporis et sanguinis repræsentaret. Hieronym. in Matt. cap. xxvi. p. 128. ed. Bened.

d Chrysostom. tom. i. Orat. contr. Jud. 3. p. 610. ed. Bened. • Πάσχα δέ ἐτι, τὸ τὸν θάνατον καταγγέλλειν. Ibid. p. 611.

ing 1 Cor. xi. 26. And he adds, that whoever comes with a pure conscience, celebrates the Passover, as often as he receives the communion, be it to-day, or to-morrow, or at any time whateverf. And he has more in the same place, to the same purpose. In another work he speaks thus: "When the sun of righteousness appeared, the shadow "disappeared:-therefore upon the self-same table both "the Passovers were celebrated, the typical and the reals." A little lower, he calls the Eucharist the spiritual Passover h. Isidorus Pelusiota, afterwards styles it the divine and true Passoveri. And St. Austin observes, that the Jews celebrate their Passover in a lamb, and we receive ours in the body and blood of the Lord. These are authorities sufficient for the name of Passover as applied to the Eucharist for like as Baptism is in Scripture account the Christian circumcision', so is the Eucharist, in Church account at least, the Christian Passover.

:

A.D. 385. Mass. Missa.

There is one name more, a Latin name, and proper to the western churches, which may just deserve mentioning, because of the warm disputes which have been raised. about it ever since the Reformation. It is the name mass, in Latin missa; originally importing nothing more than the dismission of a church assembly m. By degrees it came to be used for an assembly, and for Church service:

* Πάσχα ἐπιτελεῖ, κἂν σήμερον, καν αὔριον, κἂν ὁποτεροῦν μετάσχῃ τῆς κοινωνίας. Ibid. p. 612.

5 Ἐν αὐτῇ τῇ τραπέζῃ ἑκάτερον γίνεται πάσχα, καὶ τὸ τοῦ τύπου, καὶ τὸ τῆς andrías. Chrysost. de prodit. Jud. Hom. i. tom. 2. p. 383. 'Er' avrñs Tñs reαπέζης, καὶ τὸ τυπικὸν πάσχα ὑπέργραψε, καὶ τὸ ἀληθινὸν προσέθηκε. Ibid. * Τὸ πνευματικὸν πάσχα, Ibid.

i Tò Otïov xaì åλndwòv æácxa. Isidor. Pelus. lib. iv. Epist. 162. p. 504. ed. Paris.

Aliud est pascha quod adhuc Judæi de ove celebrant, aliud autem quod nos in corpore et sanguine Domini accipimus. Augustin. contr. Lit. Petiliani, lib. ii. cap. 37.

1 Coloss. ii. 11.

m Hence Missa Catechumenorum, and Missa Fidelium. See Cangius's Glossarium in Missa; and Casaubon. Exercit. xvi. n. 59. p. 418. alias 582.