If  we  agree  about  the  matter  of  Sacrifice,  there  wiU  be  no
difference  about  the  Altar.  The  holy  Eucharist  being  con-
sidered as  a  Sacrifice,  (in  the  representation  of  the  breaking
the  bread,  and  pouring  forth  the  cup,)  the  same  is  fitly  called
an  Altar ;  which  again  is  as  fitly  called  a  Table,  the  Eucharist
being  considered  as  a  Sacrament,  which  is  nothing  else  but  a
distribution  and  an  application  of  the  Sacrifice  to  the  several
receivers.  The  same  Saint  Augustine  that,  in  the  place
alleged,  doth  term  it  an  Altar  ^;  saith  in  another  place,
Christus  guotidie  pascit.  Mensa  Ipsius  est  ilia  in  medio  con-
stituta.     Quid  causa  est,  o  audientes,  ut  mensam  videatis,  et

tati  debits  eervitus,  nee  colimus,  nee  lib.  iv.  capp.  45  and  71,  on  offering

colendnm  docemus,  nisi  unnm  Denm.  for  the  absent  and  the  departed,  and

Cum  autem  ad  hunc  cuitum  pertineat  S.  Cyril.  Hieros.  Catech.  Myst  T.  §§

oblatio  sacrificii,"  &c.    St  Augustine's  9,  10.     Kiy'urrtiv    ivriaiv  TrttTTsvom?

argument  is,  that  Christians  did  not  ecetr^oi  Ta7s  i/rtj^aw,  inrip  Sy  r/  Scijffts

worship  the   Inartyrs,    because   they  avtufipercu,  ttjs  dylas   koI    ^pucaSe<r-

did   not    offer   the   sacrifice    (of   the  tottjs   irpo/reijueyT^v    Bvarias  .  .  .  Xpurrdv

Eucharist)  to  them,  but  to  God  only.]  ^atpayiaafUvov  inr^prav  •^nerepwv  afiap-

^  ["  Id  enim  sacrificium  successit  TruiaTov  irpoiitpipoiifv,  i^i\eovii4vot  virep

omnibus  ilUs  sacrificiis  Teteris  Testa-  mriiii  re    Kal  ^/lay  rdv  {piKarBpamov

menti." — S]  Aug.  de  Civitate  [Dei],  tsuiv. — Op.,  p.  328.  B.C.]
lib.  xvii.  cap.  20.  [Op.,  tom.  vii.  col.         '  [Bp.  Andrewes  probably  refers  to

767.  B.   Compare  also,  S.  Iren.  contra  the  words  of  Chrys.  in  Matt.  Horn.  xxv.
