interval of time extending from our LORD's Crucifixion to His Ascension, and by a change of scene and place from earth to heaven. In the many references in the New Testament to the fact of CHRIST'S Atonement, do we find this fact generally associated with the Passion, or the Ascension; with a work done on earth, or with an event which took place in heaven? The issue is clearly dogmatic, and ought not to be obscured by mystical references to the fellowship which now exists between the Church on earth and our LORD'S Mediatorial work in heaven.

We shall now proceed simply to quote certain passages which clearly relate to the act by which our LORD redeemed mankind.

Passages in the
N. T. which

refer man's
Redemption to

15.

"As Moses lifted up the serpent in the wilderness, the Cross. even so must the Son of Man be lifted up that whosoever believeth in Him should not perish, but have eternal life" (S. John iii. 14, 15). "GOD hath not ap- s. John iii. 14, pointed us to wrath, but to obtain salvation by our LORD JESUS CHRIST, Who died for us" (1 Thess. v. 9, 1 Thess. v. 9, 10. 10). "If one died for all, then were all dead and He died for all, that they which live should not henceforth live unto themselves, but unto Him Which died for them, and rose again" (2 Cor. v. 14, 15). "I am crucified with CHRIST: nevertheless I live; yet not I, but CHRIST liveth in me and the life which I now live in the flesh, I live by the faith of the Son of GOD, Who loved me, and gave Himself for me"

2 Cor. v. 14, 15.

(Gal. Gal. ii. 20.

* In the large number of passages in which the phrase "gave Himself for us" occurs, the expression is distinctly sacrificial, and refers always to the Death upon the Cross as the act by which our LORD "gave Himself,”—nαpέdwxɛv, e. g., Eph. v. 2, 25; and sometimes without the preposition, as S. Matt. xx.

Rom. viii. 32.

ii. 20). The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for S. Matt. xx. 28. many" (S. Matt. xx. 28). "He... spared not His own Son, but delivered Him up for us all " (Rom. viii. 32). "CHRIST . . . hath loved us, and hath given Himself for us an Offering and a Sacrifice to GOD for a sweet smelling savour (Eph. v. 2). "CHRIST loved the Church, and gave Himself for it" (Eph. v. 25). "Our Saviour JESUS CHRIST

Eph. v. 2.

Eph. v. 25.

gave Himself for us, that He might redeem us from all Titus ii. 13, 14. iniquity" (Titus ii. 13, 14). CHRIST also hath once suffered for sins, the Just for the unjust, that He might "Hereby per

1 S. Pet. iii. 18. bring us to GOD" (1 S. Pet. iii. 18).

ceive we the love of GOD, because He laid down His

1 S. John iii. 16. life for us (1 S. John iii. 16). I am the Good Shepherd: the Good Shepherd giveth (Ti0ɛσ1) His Life for the sheep.

S. John x. II, 15, 18.

I lay down My Life for the sheep.

No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again" (S. John x. 11, 15, 18). "Greater love hath no man than this, that a man

S. John xv. 13. lay down his life for his friends" (S. John xv. 13). "When we were yet without strength, in due time CHRIST died for the ungodly. But GOD commendeth His love toward us, in that, while we were yet sinners, CHRIST died for us" (Rom. v. 6, 8).

Rom. v. 6, 8.

I S. Pet. ii. 24.

Rom. v. 10.

Eph. ii. 16.

Who His own self bare our sins in His own Body on the tree" (I S. Pet. ii. 24). "For .. when we were enemies, we were reconciled to GOD by the Death of His Son" (Rom. v. 10). "That He might reconcile both unto GOD in one Body by the Cross, having slain the enmity thereby " (Eph. ii. 16). “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the

Body of His Flesh through death, to present you holy and unblameable and unreproveable in His sight" (Col. i. 21, 22). "He humbled Himself, and became Col. i. 21, 22. obedient unto death, even the death of the Cross. Wherefore GOD also hath highly exalted Him" (Phil. Phil. ii. 8, 9. ii. 8, 9). "He took part of [flesh and blood],

that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage" (Heb. ii. 14, 15). "JESUS also, that He might sanctify the people with His own Blood, suffered without the gate" (Heb. xiii. 12).

Heb. ii. 14, 15.

Heb. xiii. 12.

These passages are probably more than sufficient to prove our contention that in the New Testament our LORD'S atoning Sacrifice is always associated with His work on the Cross, and not with anything which took place after His Ascension into heaven. For the So- For the Socincinian view, we believe, no passage can be quoted. Those which Socinus cites in regard to our LORD's quoted. appearing in the presence of GOD for us, evidently re

fer to His present Mediatorial work, and not to the act by which He redeemed the world.

"made

ian view no

passage can be

The Catholic

Church teaches

that upon the Cross our

LORD offered

His perfect S.

We may therefore bring this chapter to a close by Conclusion. asserting that the Catholic Church teaches, that upon the Cross our LORD by His one Oblation of Himself once offered, a full, perfect, and sufficient Sacrifice, Oblation, and Satisfaction for the sins of the whole world"; that this is proved by showing that upon the Cross all the essentials of Sacrifice, as typified in the Jewish Law, are fulfilled; that the writers of the New Testament invariably refer to the work of our LORD upon the Cross as that by which man was redeemed; and that the objections brought against the Catholic view by the Socinians are of no

weight. On the other hand, we maintain that the Socinian theory that the Sacrifice of our LORD really took place after His entrance into heaven, finds no support in Holy Scripture, and is contrary to the teaching of the Church.

WT

CHAPTER IV.

THE EUCHARISTIC SACRIFICE.

We are now

able to ex

amine the

E are now in a position to begin the treatment Introductory: of the Eucharistic Sacrifice, having clearly before us the essential characteristics of sacrifice in general, and their fulfilment in the one and only absolute Sacrifice, the Sacrifice of our LORD upon the Cross.

The simplest method of treating the subject seems to be to give in this chapter the three views of the Eucharistic Sacrifice which are found among Christians to-day, all of which, with some modifications, may be traced back to the sixteenth century. These views will be stated as far as possible in the words of representative writers of the three schools, and will be accompanied by such extracts from their writings as will leave no doubt in regard to their opinions. We shall then notice various developments of each view, which may be regarded as accretions, or exaggerations, and as unessential to the fundamental theory.

E. S.

The best method is to prevalent views,

give the three

in the words of representative writers,

and to notice the accretions

attaching to

each.

It will be further necessary to examine briefly the different theories, so as to bring out clearly the real purport of each, and to show on what ground the accretions must be rejected. When we have thus distinctly Then to conbefore us the questions in dispute we shall in successive chapters consider what support can be found for each in Holy Scripture, in the ancient liturgies, in the his

sider the sup

port for each in Scripture, the liturgies,