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And hast made us to onr God a kingdom, and priests and we shall reign on the earth." Here, then, St. John beholds the Lamb, not slain, but living, standing, and yet appearing, as it were, slain; or, as the Greek text has it, pay, immolated. Now, this vision of the Lamb cannot point at the death of Christ; for there the Lamb was really slain; here, though living, he only appears slain; and thus he is, in the sacrifice of the altar. He lives; yet, having the external appearance of inanimate bread and wine, he seems to all our senses, as it were, bereft of life. And that the sacrifice of the altar, not of the cross, is meant by this mysterious vision, is further clear from the canticle of the heavenly company, who represent the Church, and give praise to the Lamb for having redeemed them, and made them a kingdom and priests, that they might reign on the earth.' The Church, therefore, who reigns on the earth by the wide dominion of her mission and doctrine, has her priests, and if priests, has her sacrifice; the sacrifice of the Lamb, "standing, as it were, slain," or, immolated, on her al

tars.

But, if the existence of the Christian sacrifice, were not even thus evident from the very nature of religion; from the prophecies of the old, from the declarations and history of the New Testament; if it were not an intimate and necessary consequence of the real presence of Christ in the sacrament; yet, the joint testimony of all the Fathers, of all the Councils,

of all the Liturgies, and of all the writers of Christendom, whether Catholic, Schismatic, or Heretic, down to the sixteenth century, must put the fact beyond the reach of doubt: I could quote all these authorities, and multiply my quotations, as I yesterday did on transubstantiation. For, the same authorities speak alike of sacrament and sacrifice. But I shall content myself with one only, that I may not exceed the bounds of a sermon. It is from that great luminary of the Eastern Church, and archbishop of Constantinople, in the fourth age, the golden-mouthed Chrysostom.. Commenting on that passage of the tenth chapter to the Hebrews, where it is said that "we are sanctified by the oblation of the body of Jesus Christ once," the eloquent father proves, that the daily and universal sacrifice of the altar, is the same as that of the cross, though not offered in the same manner. His words, Hom. 17, are these:" "Do we not offer every day? We offer, indeed, but we offer in commemoration of his death. And the victim is one, not many. How is it one, and not many? Because it was offered once in the Holy of Holies, and the sacrifice which we offer, though it be a memorial, is still the same. Nor do we offer one lamb to-day, and another to-morrow, but always the same. Therefore, the sacrifice is proved to be one. But are there many Christs, because he is offered in many places? By no means; but the one Christ is every where, entire here, and entire there, the one body. For as he, who is every where offered, is one body, and not many bo

dies; so toe sacrifice, also, is one.

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Our High Priest is he, who offered the victim which cleansed us; but we, too, offer it now; for though it was then offered, it could not be consumed. But what we do, we do in commemoration of that which was done. For, says he, "Do this in commemoration of me," The sacrifice is not another, as the priest is another; but we always offer the same, and commemorate the same one sacrifice." So far St. John Chrysostom.

Oh, my brethren, have I not proved the existence of the Christian sacrifice? Oh, shall we.not, on bended knees, and with prostrate hearts, return endless adoration to that Deity, who has given us such a sacrifice? A sacrifice, which contains, and accomplishes, in an infinite degree, all the purposes for which sacrifice was originally instituted. Do we wish to offer a victim, worthy of the acceptance of a God? Behold, here, a God himself the victim. Would we acknowledge the supreme dominion of the Creator over the life, death, and condition of his creatures? Behold, here, Jesus Christ, God and Man, presents himself before his eternal Father, as it were, slain; not, indeed, shedding his blood again, as he once did on the cross, but voluntarily reduced to a state, more humiliating, if possible, than that of death. For there, the divinity alone lay concealed; but here, both humanity and divinity are clouded, under the appearance of inanimate bread and wine. There, his body and blood were separated by the stroke of death;

but here, by the word of his power, they become the nourishment of our mortal frames. Do we desire to express our unbounded gratitude for the divine favors? What sacrifice of thanksgiv ing could be comparable to this? in which we offer, to the Godhead, the body and blood of Him, who, being God himself, can alone return that meed of thanks, which equals the favors of the Godhead. Are we anxious to obtain from heaven a continuance of its blessings? What price can we offer for the purchase of these blessings, so rich or so acceptable, as the very person of that Redeemer, in whom we have been adopted as the children of God? Do we sue for the pardon of our manifold and daily sins? Lo! we have here that victim of propitiation, whose tears were heard for us on Calvary; whose blood cries, not, like Abel's, for vengeance, but for mercy; who, as he still intercedes for us in heaven, so, daily presents himself on our altars for the remission of our sins. Do we wish for a pledge of our future resurrection, and eternal happiness both in body and soul? What pledge more strong or formal could even a God give us, than that sacred humanity, which rose from the dead, which reigns in heaven, and which will come again to claim as its own, our bodies incorporated with its flesh, our souls purified by its spirit?

Here, my brethren, is a sacrifice, worthy of the religion of Jesus; worthy of our great benefactor; worthy of our loving Redeemer ! Oh! how naked, how cold, how blank, how

inefficient, is the public worship of our Protestant neighbours, for want of this divine victim! More than once have they themselves admitted, how miserably fallen they are in this respect; but on a recent, and most important occasion, their poverty was so piteously expressed, as to draw tears of compassion from their more fortunate Catholic brethren. Europe, combined, had humbled the celebrated, the terrible, Buonaparte on the plains of Waterloo. The various Protestant sects of Germany determined on a public thanksgiving to the Lord of victories. They searched their own forms of worship. Their liturgies presented nothing, suitable, even in their own opinion, to the greatness of the favor. They met; and to their own confusion, to the glory of the Catholic Church, they resolved, in express terms: "That, whereas the Protestant liturgies do not contain a form of thanksgiving worthy of such a blessing, a committee of learned Theologians be appointed, from the Protestant professions, to fill up this vacuum in the Protestant worship." Ah! had not their first seducers abolished the sacrifice of the altar, there they would always find, as we Catholics do, a mode of thanking heaven, equal, not only, to the highest temporal, but to the infinitely higher spiritual and eternal, blessings of their God.

May they kneel again, with us, before that altar, and fill up the vacuum of their worship and of their souls, by that holy sacrifice, the adorable dignity and efficacy of which, I have, this

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