The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

CHAP. IX.

The Sixth Particular, That Christ is offered in the Eucharist Commemoratively only, and not otherwise. This Commemorative Sacrifice, or the Commemoration in the Eucharist, explained. That Christ is offered by way of Commemoration only, was the sense of the ancient Church. This proved from ancient Liturgies and Fathers. The Con∣clusion, containing an elegant description of the Christian Sacrifice out of the History of S. Andrew's Martyrdom.

[unspec VI] THE Sixth and last thing to be proved was, That Christ is offered in this Sacrifice Commemoratively only, and not otherwise.

Though the Eucharist be a Sacrifice, (that is, an Oblation wherein the Offerer banquets with his God) yet is Christ in this Sacrifice no otherwise offered than by way of Commemoration only of his Sacrifice once offered upon the Cross, as a learned Prelate of ours hath lately written, objectivè only, not subjectivé. And this is that which our Saviour himself said when he ordained this sacred Rite, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This do in commemoration of me.

But this Commemoration is to be made to God his Father, and is not a bare remem∣bring or putting our selves in mind only, (as is commonly supposed,) but a putting of God in mind: For every Sacrifice is directed unto God, and the Oblation therein, whatsoever it be, hath him for its Object, and not Man. If therefore the Eucharist be Sacrificium Christi Commemorativum, a Commemorative Sacrifice of Christ, as ours grant, then must the Commemoration therein be made unto God: And if Christ therein be offered objectivè, that is, as the Object of the Commemoration there made, (as that learned Bishop speaks,) if the Commemoration of him be an Oblation of him, to whom is this Oblation, that is, Commemoration, made but unto God?

Well then, Christ is offered in this Sacred Supper, not Hypostatically, as the Papists would have him, (for so he was but once offered,) but Commemoratively only: that is, By this Sacred Rite of Bread and Wine we represent and inculcate his blessed Passion to his Father; we put him in mind thereof, by setting the Monuments thereof before him; we testifie our own mindfulness thereof unto his Sacred Majesty; that so he would, for his sake, according to the tenour of his Covenant, in him be favou∣rable and propitious unto us miserable sinners.

That this, and no other Offering of Christ in the blessed Eucharist, the Ancient Church ever meant or intended, I am now to shew by authentical Testimonies.

First, by the constant Form of all the Liturgies; in which, after the reciting of the words of Institution, is subjoyned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, commemorantes, or com∣memorando, offerimus, Commemorating, or by Commemorating, we offer.

* 1.1 Clemens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore commemorating his Passion, and Death, and Resur∣rection from the dead, and ascension into Heaven—we offer to thee our King and God this Bread and this Cup. Mark here, Commemorating we offer, that is,

We offer by Commemorating. But this Commemoration is made unto God to whom we offer. This is the tenour of all the Greek Liturgies, save that some, in stead of We offer unto thee this Bread and this Cup, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We offer unto thee this dreadful and unbloudy Sacrifice; as that of Ierusalem (called S. Iames his Liturgie:) others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this reasonable and unbloudy Service; as that of S. Chrysostome: others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thine own of thine own; as that of Basil and of Alexandria (called S. Mark's:) but all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Commemorantes offerimus, Commemo∣rating we offer.

In the same form runs the Ordo Romanus, Memores, Domine, nos servi tui, sed & Plebs tua sancta, ejusdem Christi Filii tui Domini Dei nostri, tum beatae Passionis, nec non ab inferis Resurrectionis, sed & in Coelum gloriosae Ascensionis, Offerimus praeclarae Majestati tuae, de tuis donis ac datis, hostiam puram, hostiam sanctam, hostiam immacu∣latam, panem sanctum vitae aeternae & calicem salutis perpetuae: We, O Lord, thy servants, as also thy holy people, being mindful both of the blessed Passion and Resurrection from the dead, as also of the glorious Ascension into Heaven, of the same Christ thy Son our Lord, Offer unto thy excellent Majesty of thy own Gifts a pure Sacrifice, a holy Sacrifice, an imma∣culate Sacrifice, the holy Bread of eternal life and the Cup of everlasting Salvation. Note here also Memores offerimus, Being mindful of,—or Commemorating, we offer.

Which Ivo Carnotensis explains thus; Memores offerimus Majestati tuae (id est, obla∣tam commemoramus per haec dona visibilia) hostiam puram—sanctam, immaculatam, &c. Et hanc veri sacrificii commemorationem postulat sacerdos ita Deo Patri fore accep∣tam, sicut accepta fuerunt munera Abel, &c. Remembring, or being mindful, we offer to thy Majesty a pure, holy, and immaculate Sacrifice, that is, (saith he) we commemorate the same offered unto God by these visible Gifts. And the Priest accordingly prays that this Commemoration of the true Sacrifice may in like manner be acceptable to God the Fa∣ther, as the Gifts of Abel were accepted of him. Thus he.

Memores therefore in the Latin Canon is Commemorantes, which the Greek ex∣presses better 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the sense whereof that we may not doubt, hear the ex∣plication of that great Council of Ephesus in this manner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shewing forth the Death of the only begotten Son of God, that is, of Iesus Christ, as also confessing his Re∣surrection and Ascension into heaven, we celebrate in our Churches the unbloudy Sacrifice or Service.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.3 Commemorating therefore is Shewing forth and Confessing: But unto whom should we confess but unto God? To him therefore, and not unto our selves, is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Commemoration to be made which Christ commended to his Church, when he said, Do this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for my Commemoration, or in remembrance of me.

In this Council of Ephesus Cyril of Alexandria was chief Actor and President: and it is to be noted, that the Liturgie of the Church of Alexandria (usually called S. Mark's) hath in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the self-fame words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shewing forth and confessing, which I now quoted out of the Council for an ex∣plication of the same: which argues, as I take it, Cyril to have been the pen-man of the Decree of the Council, and the Liturgie of his Church to have then run in this form.

I shall need alledge no more of the Latin Liturgies; there is no material differ∣ence amongst them; so that if you know the form of one, you know of all. I will add only out of S. Ambrose an Explication following those words of the Institution, Do this in remembrance of me, exprest in this manner; Mandans & dicens ad eos, Quo∣tiescunque hoc feceritis, toties commemorationem mei facietis, Mortem meam praedicabitis, Resurrectionem meam annuntiabitis, Adventum sperabitis, donec iterum adveniam: Commanding and saying to them, As often as ye shall do this, ye shall commemorate me, declare my Death, shew forth my Resurrection, express your hope of my Coming, until I come again.

This may suffice for Liturgies. Now let us hear the Fathers speak.

I quoted heretofore a passage out of Iustin Martyr affirming a twofold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Commemoration to be made in the Eucharist; the one of our Food, dry and liquid; (as he speaks) that is, of our meat and drink, by agnizing and recording him the Lord and Giver of the same; the other an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same Food 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Passion of the Son of God. The first of these Commemora∣tions

is made unto God; for to whom else should we tender our thankfulness for the Creature? Ergo, the second, the Commemoration of the Passion of the Son of God, is made to him likewise.

My next Father is Origen, Homil. 13. in Lev. cap. 24. where comparing the Eucha∣rist to the Shew-bread which was every Sabbath ••et for a Memorial before the Lord, Ista est (saith he, meaning the Eucharist) commemoratio sola quae propitium facit De∣um hominibus; That's the only Commemoration which renders God propitious to men. Where note that both this Commemoration is made unto God as that of the Shew-bread was; and that the end thereof is to make him propitious to men: According to that of S. Augustine l. 9. c. 13. Illa quae in coena Christus exhibet, Fides accep••a interponi inter peccata nostra & iram Dei, tanquam satisfactionem & propitiationem: Those things which Christ exhibits in his Supper, Faith having received them, interposeth them as a Satisfaction and Propitiation between our sins and Gods wrath.

My next witness is Eusebius, Demonst. Evan. lib. 1. cap. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After all other things done, (saith he, speaking of Christ) he made that so wonderful an Oblation and excellent Sacrifice to God for the Salvation of us all, appointing us to offer continually unto God a Remembrance thereof in stead of a Sacrifice. And again, to∣ward the end of that Chapter, having cited this place of Malachi which I have cho∣sen for my Text, and alluding thereunto, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We offer the Incense spoken of by the Prophet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We offer Sacrifice and Incense, while we celebrate the remembrance of the Great Sacrifice according to the mysteries given to us by him, and offer the Eucharist with holy Hymns and Prayers to God for the Salvation of our Souls; as also in that we consecrate our selves wholly unto him, and dedicate our selves both Soul and Body to his High Priest the Word.

But above all other, S. Chrysostome speaks so full and home to the point as nothing can be more; to wit, Hom. 17 an Epist. ad Hebraeos, upon these words cap. 9. v. 26. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What then? (saith he) Do not we offer every day? He answers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We offer indeed, but it is by making a Commemoration of his death: And this Sacrifice is one, and not many.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; But how is it one, and not many? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because it was once offered, not as that which was carried into the Holy of holies. That was the figure of this, and this [the Truth] of that. And a little after, O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He (that is, Christ) is our High-Priest who offered that Sacrifice which purifieth us. The same do we also offer now, that then was offered, and is yet unconsumed. This is done in remembrance of that which was then done; For Do this, (saith he) in remembrance of me. We offer not another, not a different, Sacrifice, as the Iewish High-Priest did of old, but still one and the same; or rather we perform the remembrance of a Sacrifice. What can be more express than this is?

Primasius is short, but no less to the purpose. Offerunt quidem, saith he, Sacerdotes nostri, sed ad recordationem mortis ejus, in 10. cap. ad Hebraeos: Our Priests indeed offer, but it is in remembrance of his death. S. Augustine calls it Memoriale sacrificium a Sacrifice by way of remembrance, in his Book against Faustus.

In a word, The Sacrifice of Christians is nothing but that one Sacrifice of Christ once offered upon the Cross, again and again commemorated.

Which is elegantly exprest by those words of S. Andrew, recorded in the History of his Passion, written by the Presbyters of Achaia: where AEgeas the Proconsul requiring of him to sacrifice to Idols, he is said to have answered thus; Omnipotenti Deo, qui unus & verus est, ego omni die sacrifico, non thuris fumum, nec tanrorum mugi∣entium carnes, nec hircorum sanguinem; sed immaculatum Agnum quotidie in Altari crucis

sacrificio; cujus carnes postquam omnis populus credentium manducaverit, & ejus san∣guinem biberit, Agnus qui sacrificatus est integer perseverat & vivus: I sacrifice daily to Almighty God, but what? not the smoke of Frankincense, nor the flesh of bellowing Bulls, nor the bloud of Goats: No, but I offer daily the unspotted Lamb of God on the Al∣tar of the Cross; whose Flesh and Bloud though all the Faithful eat and drink of, yet after all this notwithstanding, the Lamb that was sacrificed remains entire and alive still. This Riddle though AEgeas the Proconsul were not able to unsold, I make no question but you are. And here I conclude.

Notes

• * 1.1

  C••••. Clem. l. 8. c. 12.
• * 1.2

  Al. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  So the Syr. Paraph. (in 1 Cor. 11. 26) rende••s 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye sh〈…〉〈…〉th by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye commemo∣rate.
• * 1.4

  Iuxta for∣mulam Litur∣giarum omni∣um, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.