APPENDIX. No. 7. [TESTIMONIES TO THE DOCTRINES OF THE TREATISE ON THE LAUD'S CONFERENCE WITH FISHER, § 35. pp. 305, 306". My third instance shall be in the sacrifice which is offered Abp. Laud. up to God in that great and high mystery of our redemption by the death of Christ: for as Christ offered up Himself once for all, a full and all-sufficient sacrifice for the sins of the whole world, so did He institute and command a memory of this sacrifice in a Sacrament, even till His coming again. For at and in the Eucharist we offer up to God three sacrifices: one by the priest only; that is the commemorative sacrifice of Christ's death, represented in bread broken and wine poured out; another by the priest and the people jointly, and that is the sacrifice of praise and thanksgiving for all the benefits and graces we receive by the precious death of Christ; the third by every particular man for himself only, and that is the sacrifice of every man's body and soul, to serve Him in both all the rest of his life for this blessing thus bestowed on him. HAMMOND'S PRACTICAL CATECHISM, lib. vi. § 4. p. 129. In 1 Cor. x. 16 the Sacrament is set down, and the nature HAMMOND. and use of it, thus: "the cup of blessing which we bless," or (as the Syriac) "the cup of praise," i. e. the chalice of wine, which is in the name of the people offered up by the bishop or presbyter to God with lauds and thanksgivings, i. e. that whole eucharistical action (and that expressed to be the action of the people as well as the presbyter, by their NO. VII. 256 Hammond on the commemorative Sacrifice, APPENDIX. drinking of it) is the communication of the blood of Christ, a service of theirs to Christ, a sacrifice of thanksgiving commemorative of that great mercy and bounty of Christ, in pouring out His blood for them, and a making them (or a means by Christ ordained to make them) partakers of the blood of Christ; not of the guilt of shedding it, but (if they come worthily thither) of the benefits that are purchased by it, viz., the washing away of sin in His blood. So in like manner the breaking and eating of the bread is a communication of the body of Christ, a sacrifice commemorative of Christ's offering up His body for us, and a making us partakers, or communicating to us the benefits of that bread of life, strengthening and giving us grace. [HAMMOND] VIEW OF THE NEW DIRECTORY, § 39. For the order of the offertory it must be first observed, that in the primitive apostolic Church the offertory was a considerable part of the action in the administering and receiving the Sacrament; the manner of it was thus. At their meetings for divine service every man, as he was able, brought something along with him, bread or wine, the fruits of the season, &c.; of this, part was used for the Sacrament, the rest kept to furnish a common table for all the brethren, (and therefore in Ignatius, Ep. ad Smyrn.o, doxǹv éπiteλEÎv, “to celebrate the feast," is to administer that Sacrament, being joined there with the mention of baptism,) rich and poor to eat together, no one taking precedence of other, or challenging a greater part to himself by reason of his bringing more. This is discernible in St. Paul's words, chiding the Corinth"Every man," saith he, "takes and eats before another his own supper," i. e. the rich that brought more eats that which he brought, os idiov deîπvov, as if he were at home eating his own private meals, without respect to the nature of those ȧyárai, which were a common meal for all; and so while one is filled to the full, 1 Cor. 11. ians for their defaults in this matter. 21. [A View of the New Directory and a Vindication of the Ancient Liturgy of the Church of England, (Oxford, 1641,) by H. Hammond; Works, vol. i. pp. 374, 375. ed. 1684.] e [οὐκ ἐξόν ἐστι χωρὶς τοῦ ἐπισκόπου, οὔτε βαπτίζειν, οὔτε προσφέρειν, οὔτε θυσίαν προσκομίζειν, οὔτε δοχὴν ἐπιτεAeiv.-S. Ignat. ad Smyrn. Epist., c. viii. Patr. Apost., tom. ii. p. 86.] and on the offerings made at the Eucharist. 257 some other have little or nothing to eat; which is the meaning of that which follows, "One is hungry and another is drunken." After the ȧyárai ceased, and the bringing of the fruits of the season, which was a kind of first-fruit offering, was out-dated, whether by canon of the Church or by contrary custom, this manner was still continued, that every receiver brought somewhat with him to offer, particularly bread, and wine mixed with water. Justin Martyr, Apol. ii. p. 97', sets down the manner of it clearly in his time, προσφέρεται τῷ προεστῶτι τῶν ἀδελφῶν ἄρτος, &c., “ The bread and the wine of the brethren," i. e. communicants, "is brought to the priest or prefect," (not as the Latin interpreter reads præfecto fratrum, as if ådeλþŵv were to be joined with πpoeστῶτι, which belongs to ἄρτος,) and he receiving it gives laud and praise unto God, in the name of the Son and the Holy Ghost, and all the people join in the Amen; then do the deacons distribute that ἄρτον εὐχαριστηθέντα, the bread over which he has thus given thanks :" and then saith he over and above 8, "the richer sort, and every one as he shall think good, contributes, and that which is so raised is left with the priest, who out of that stock succours the orphan and widow, and becomes a common provider for all that are in want." This clearly distinguishes two parts of the offertory, one designed for the use of all the faithful in the Sacrament, another reserved for the use of the poor; former called poσ popai, "oblations," in the council of Laodicea, the other xapπоpopía, in that of Gangra1; and proportionably, the repository for the first called sacrarium in the fourth council of Carthage, can. 93k, (and by Possidonius, in the life of St. Augustine', secretarium unde altari necessaria προσφοραὶ, [S. Just. M. Apost., i. c. 65. p. 82, D. ed. Ben. See above, vol. ii. p. 106, g.] * [οἱ εὐπυροῦτες δὲ καὶ βουλόμενοι, κατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ, ὁ βούλεται δίδωσι· καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι ἀποτίθεται, καὶ αὐτ τὸς ἐπικουρεῖ ὀρφανοῖς τε καὶ χήραις, καὶ τοὺς διὰ νόσον, ἢ δι ̓ ἄλλην αἰτίαν λειπομένοις, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν χρείᾳ οὖσι κηδεμὼν Vivera. Id., ibid., pp. 83, E. 84, A.] [Conc. Laod. (364?) Canon xix. Concilia, tom. i. p. 1533, D, et Canon [Conc. Gangr. (324?) Canon vii, [Oblationes dissidentium fratrum neque in sacrario, neque in gazophylacio recipiantur.-Conc. Carthag. iv, (398.) Can. xciii. Concilia, tom. ii. col. 1444, D.] 1 [Possidii (al. Possidonii) Vit. S. Augustin., c. xxiv. pp. 104, 105; Aug. Vind. 1761.] TESTIMONIES. HAMMOND, 18. NO. VII. 258 The original and primitive use of the Offertory; APPENDIX. inferuntur, "where those things are laid, and from whence fetched, which are necessary to the altar,") the other gazophylacium, or "treasury." The first St. Cyprian calls sacrificia, "sacrifices," the second eleemosynæ, "alms," (Lib. de Op. et Eleem.,) parallel to those which we find both together mentioned, Acts xxiv. 17, "I came to bring alms to my nation, and offerings." This, saith Justin Martyr, (Dial. cum Tryph., p. 260",) "is our Christian sacrifice;" which will more appear to him that considers, that the feasting of the people, their partaking of the sacrifice, having their tóuas and uepidas, was always annexed to sacrifices, both among Jews and 1 Cor. 10. heathens, which the Apostle calls "partaking of the altar;" and consequently that the sacrifice and the feast together, the sacrifice in the offertory, the feast in the eating and drinking there, do complete and make up the whole business of this Sacrament, as far as the people are concerned in it; and all this blessed by the priest, and God blessed and praised by the priest and people, and so the title of Eucharist belongs to it. Thus after Justin, Irenæus, lib. iv. c. 34°, "The offertory of the Christians is accounted a pure sacrifice with God, as when St. Paul," saith he, "mentions the acts of the PhilipPhil. 4. 18. pians' liberality, he calls them Quoiay SexThu, an acceptable service,"" (and so Heb. xiii. 16, "To do good and to communicate forget not," such acts of liberality to those that want, "for with such sacrifices God is well pleased,") and presently defines what this sacrifice was, primitiæ earum quæ sunt ejus creaturarum, "the first-fruits of God's creatures." So Tertullian, Apol., c. 39o, modicam unusquisque stipem menstrua die adponit, "every one brings somewhat every month," just parallel to our offertory at monthly communions. Much more might be said of this out of ancient constitutions and canons, if it were not for my desire of brevity. Effectually St. Cyprian, (De Op. et Eleemos., p. 280a,) Locuples et dives es, iv. (c. 34. ed. Grabe,) c. 18. § 4. p. 250. ed. Ben.] P [The words run, Menstrua die, vel cum velit, et si modo velit, et si modo possit apponit.-Tert. Apol., c. xxxix. Op., p. 31, B.] 4 [S. Cypr. de Opere et Eleemosynis, p. 280. ed. Erasm. Ant. 1541. Op., p. 242. ed. Ben. ; quoted inaccurately. See above, vol. i. p. 99, note q.] expressions respecting it wrongly adduced for the Mass. 259 NIES. et Dominicum celebrare te credis, et corbanam non respicis, qui TESTIMOin dominicum sine sacrificio venis, qui partem de sacrificio quod HAMMOND. pauper obtulit, sumis? "Art thou rich, and thinkest thou receivest as thou oughtest, and respectest not the corban, feedest on the poor men's sacrifice, and bringest none thyself?" And St. Augustine, (Serm. de temp. 215",) to the same purpose; and it is worth observing, that many authorities which the papists produce for the external sacrifice of the body of Christ in the mass, are but the detorsion and disguising of those places which belong to the offertory of the people; and in the canon of the mass that prayer which is used for the offering up of Christ, (larded with so many crosses,) plainly betrays itself to have been first instituted in relation to these gifts and oblations, as appears by the mention of Abel's sacrifice, and Melchisedec's offering", (that of Abel's the firstlings of the flock, Melchisedec's a present only of bread and wine to Abraham,) and the per quem hæc omnia semper bona creas', (by whom thou createst all these good things,) which belongs evidently to the firstlings of the flock, those living creatures sacrificed by Abel, but is by them now most ridiculously applied to the body of Christ. I have been thus large in shewing the original of the offertory, because it has in all ages been counted a special part of divine worship, "the third part of the Christian holocaust," saith Aquinas", (2.2. quæst. 85. art. 3. ad 2,) the observation of which is yet alive in our liturgy, (I would it had a more cheerful universal reception in our practice,) especially if that be true which Honorius saith, that instead of the ancient oblation of bread and wine, the offering of money was by consent received into crificium offertur Deo, &c.-S. Thom. x [Statutum est. . . ut populus pro |