was an altar on which it was to be immolated; in short, every thing was conducted in such a manner as to set before the eyes of the people a representation of the sacrifice which was to be offered to God as an atonement for sins. But since that sacrifice has been accomplished, the Lord hath prescribed to us a different method, in order to communicate to the faithful the benefit of the sacrifice which has been offered to him by his Son. Therefore he hath given us a table at which we are to feast, not an altar upon which any victim is to be offered: he hath not consecrated priests to offer sacrifices, but ministers to distribute the sacred banquet. In proportion to the superior sublimity and sanctity of the mystery, with the greater care and reverence it ought to be treated. The safest course therefore is to relinquish all the presumption of human reason, and to adhere strictly to what the Scripture enjoins. And surely, if we consider that it is the supper of the Lord, and not of men, there is no cause why we should suffer ourselves to be moved a hair's-breadth from the scriptural rule by any authority of men or prescription of years. Therefore when the apostle was desirous of purifying it from all the faults which had already crept into the Church at Corinth, he adopted the best and readiest method, by recalling it to the one original institution, which he shews ought to be regarded as its perpetual rule.

XIII. That no wrangler may take occasion to oppose us from the terms sacrifice and priest, I will briefly state what I have meant by these terms all through this argument. Some extend the word sacrifice to all religious ceremonies and actions; but for this I see no reason. We know that, by the constant usage of the Scripture, the word sacrifice is applied to what the Greeks call sometimes veia, sometimes goPoga, and sometimes λr, which taken generally comprehends whatever is offered to God. Wherefore it is necessary for us to make a distinction, but such a distinction as may be consistent with the sacrifices of the Mosaic law; under the shadows of which the Lord designed to represent to his people all the truth of spiritual sacrifices. Though there were various kinds of them, yet they may all be referred to two classes. For either they were oblations made for sin in a way of satisfaction, by which guilt was expiated before God; or they were symbols

of divine worship and attestations of devotion. The second class comprehended three kinds of sacrifices: some were offered in a way of supplication, to implore the favour of God; some in a way of thanksgiving, to testify the gratitude of the mind for benefits received; and some as simple expressions of piety, to renew the confirmation of the covenant: to this class belonged burnt-offerings and drink-offerings, first-fruits and peace-offerings. Therefore let us also divide sacrifices into two kinds, and for the sake of distinction call one the sacrifice of worship and piety, because it consists in the veneration and service of God, which he demands and receives from the faithful; or it may be called, if you prefer it, the sacrifice of thanksgiving; for it is presented to God by none but persons who, loaded with his immense benefits, devote themselves and all their actions to him in return. The other may be called the sacrifice of propitiation or expiation. A sacrifice of expiation is that which is offered to appease the wrath of God, to satisfy his justice, and thereby to purify and cleanse from sins, that the sinner, defecated from the defilement of iniquity, and restored to the purity of righteousness, may be re-admitted to the favour of God. This was the designation, under the law, of those victims which were offered for the expiation of sins; not that they were sufficient to effect the restoration of the favour of God or the obliteration of iniquity, but because they prefigured that true sacrifice which at length was actually accomplished by Christ alone: by him alone, because it could be made by no other; and once for all, because the virtue and efficacy of that one sacrifice is eternal; as Christ himself declared, when he said, "It is finished:" (p) that is to say, whatever was necessary to reconcile us to the Father, and to obtain remission of sins, righteousness, and salvation, was all effected and completed by that one oblation of himself, which was so perfect as to leave no room for any other sacrifice afterwards.

XIV. Wherefore I conclude, that it is a most criminal insult, and intolerable blasphemy, both against Christ himself, and against the sacrifice which he completed on our behalf by

(p) John xix. 30.

his death upon the cross, for any man to repeat any oblation with a view to procure the pardon of sins, propitiate God, and obtain righteousness. But what is the object of the mass, except it be that by the merit of a new oblation we may be made partakers of the passion of Christ? And that there might be no limits to their folly, they have not been satisfied with affirming it to be a common sacrifice offered equally for the whole Church, without adding, that it was in their power to make a peculiar application of it to any individual they chose, or rather to every one who was willing to purchase such a commodity with ready money. Though they could not reach the price of Judas, yet to exemplify some characteristic of their author, they have retained the resemblance of number. Judas sold Jesus for thirty pieces of silver; these men, as far as in them lies, sell him, in French money, for thirty pieces of copper: Judas sold him but once; they sell him as often as they meet with a purchaser. In this sense, we deny that they are priests; that they can intercede with God on behalf of the people by such an oblation; that they can appease the wrath of God, or obtain the remission of sins. For Christ is the sole Priest and High Priest of the New Testament, to whom all the ancient priesthoods have been transferred, and in whom they are all terminated and closed. And even if the Scripture had made no mention of the eternal priesthood of Christ, yet as God, since the abrogation of the former priesthoods, has instituted no other, the argument of the apostle is irrefragable, that " no man taketh this honour unto himself, but he that is called of God." (9) With what effrontery then do these sacrilegious mortals, who boast of being the executioners of Christ, dare to call themselves priests of the living God!

XV. There is a beautiful passage in Plato, in which he treats of the ancient expiations among the heathens, and ridicules the foolish confidence of wicked and profligate men, who thought that such disguises would conceal their crimes from the view of their gods, and, as if they had made a compromise with their gods, indulged themselves in their vices with the greater security. This passage almost seems as if it had been

(9) Heb. v. 4.

written with a view to the missal expiation as it is now practised in the world. To defraud and circumvent another person, every one knows to be unlawful. To injure widows, to plunder orphans, to harass the poor, to obtain the property of others by wicked arts, to seize any one's fortune by perjuries and frauds, to oppress a neighbour with violence and tyrannical terror, are universally acknowledged to be enormous crimes. How then do so many persons dare to commit all these sins, as if they might perpetrate with impunity? If we duly consider, we shall find that they derive fresh encouragement from no other cause than the confidence which they feel that they shall be able to satisfy God by the sacrifice of the mass, as a complete discharge of all their obligations to him, or at best that it affords them an easy mode of compromising with him. Plato afterwards goes on to ridicule the gross stupidity of those who expect by such expiations to be delivered from the punishments which they would otherwise have to suffer in hell. And what is the design of the obits, or anniversary obsequies, and the greater part of the masses, but that those who all their lifetime have been the most cruel of tyrants, the most rapacious of robbers, or abandoned to every enormity, as if redeemed with this price, may escape the fire of purgatory?

XVI. Under the other kind of sacrifices, which we have called the sacrifice of thanksgiving, are included all the offices of charity, which when we perform to our brethren, we honour the Lord himself in his members; and likewise all our prayers, praises, thanksgivings, and every thing that we do in the service of God: all which are dependant on a greater sacrifice, by which we are consecrated in soul and body as holy temples to the Lord. It is not enough for our external actions to be employed in his service: it is necessary that first ourselves, and then all our works, be consecrated and dedicated to him; that whatever belongs to us may conduce to his glory, and discover a zeal for its advancement. This kind of sacrifice has no tendency to appease the wrath of God, to procure remission of sins, or to obtain righteousness: its sole object is to magnify and exalt the glory of God. For it cannot be acceptable and pleasing to God, except from the hands of those whom he hath already favoured with the remission of their sins, reconciled VOL. III. 30

to himself, and absolved from guilt: and it is so necessary to the Church as to be altogether indispensable. Therefore it will continue to be offered for ever, as long as the people of God shall exist; as we have already seen from the prophet. For so far are we from wishing to abolish it, that in that sense we are pleased to understand the following prediction: "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 unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts." (r) So Paul enjoins us to "present" our "bodies, a living sacrifice, holy, acceptable unto God, which is" our "reasonable service." (s) He has expressed himself with the strictest propriety, by adding that this is our reasonable service; for he intended a spiritual kind of divine worship, which he tacitly opposed to the carnal sacrifices of the Mosaic law. So "to do good, and to communicate," are called "sacrifices with which God is well pleased." (t) So the liberality of the Philippians in supplying the wants of Paul was "an odour of a sweet smell, a sacrifice acceptable, and well pleasing to God." (v) So all the good works of the faithful are spiritual sacrifices.

XVII. Why do I multiply quotations? This form of expression is perpetually occurring in the Scriptures. And even while the people were kept under the external dicipline of the law, it was sufficiently declared by the prophets that those carnal sacrifices contained a reality and truth which is common to the Christian Church, as well as to the nation of the Jews. For this reason David prayed; "Let my prayer be set forth before thee as incence; and the lifting up of my hands as the evening sacrifice." (w) And Hosea called thanksgivings, "the calves of our lips, (x) which David calls " offering thanksgiving" and "offering praise." (y) In imitation of the psalmist, the apostle himself says, "Let us offer the sacrifice of praise to God continually;" and by way of explanation adds, "that is, the fruit of our lips," confessing or giving "thanks to his name." (z)

(s) Rom. xii. 1.
(w) Psalm cxli. 2.

(r) Mal. i. 11.
(v) Phil. iv. 18.

(y) Psalm 1. 14, 23.

(2) Heb. xiii. 15.

(t) Heb. xiii. 16. (x) Hosea xiv. 2.