laudable Practice

The earlier post exploring the use of 'Table' in 1662 sought to emphasise that such usage was not an expression of a 'low' eucharistic theology.  What, however, of the absence of 'Altar' from 1662? Surely this suggests a 'low' understanding of eucharistic sacrifice? The absence of 'Altar' from 1662 needs to be set alongside its consistent use in the post-Reformation Church of England.  Eamon Duffy notes that the parson of Morebath - who conformed and ministered faithfully under the Elizabethan Settlement - continued, in parish documentation, to refer to his parish's new Communion Table as the 'Altar'.  As Duffy comments: The combination of the old sacral language of altars ... is instructive, and full of significance for the future.  Already, however unwittingly, however tentatively, a new ceremonial sensibility was in formation. Such "a new ceremonial sensibility" was not the avant garde and Laudianism: it was already e...

As the holy Eucharist is both sacrament and sacrifice,  Brevint  also addresses the nature of the ministerial priesthood at the Eucharist.   In ministering the Sacrament of the Lord's Body and Blood, the priest has "as much power ... as any prophet or angel": The body and blood of Jesus Christ is, in full value, and heaven with all its fulness is, in sure title, instated on true Christians by those small portions which they receive at the blessed Communion: the minister of Christ having, as to this effect, as much power from his Master for what he acts, as any prophet or any angel ever had for what they did. In also setting forth the Lord's Sacrifice in the Eucharist, there "sacramentally offered again to God", the ministerial priesthood similarly handles that which has made "the powers of heaven shake": So shall the new Israel tread in the pious steps of the old, who ever, from time to time, reiterated, either in Mispah or in Gilgal, &c. that ...

Yesterday's post addressed Brevint's rich understanding of the gift of the Lord in the holy Eucharist.  Now we turn to his presentation of the sacrificial nature of the Eucharist, "a sacramental passion" set before God and us upon the altar.  As the title of Brevint's work explicitly states, the Eucharist is both sacrament and sacrifice. Of particular note is Brevint's willingness to describe the "sacramental mystery" as a presentation of the Lamb's offering "as effectually and truly" as it was upon the Cross: The other time most favourable and proper, next to that of his real passion, is that of the holy Communion, which ... is a sacramental passion, where, though the body be broken, and the blood shed, but by way of representative mystery, yet both are as effectually and as truly offered for our own use, if we go to it worthily, as when that holy and divine Lamb did offer Himself the first time ... Therefore, whensoever Christians a...

I have presented some of their scholars to be ordained Deacons and Priests here by our own Bishops, (whereof Monsieur de Tarenne's Chaplain is one, and the Duke de la Force's Chaplain another,) ... and I preached here publicly at their ordination. Cosin's words here refer to the ordination on Trinity Sunday, 12th June, 1650 in Paris of the Reformed theologians Daniel Brevint and John Durel.  They were ordained deacon and priest on the same day according to the Ordinal of the Church of England by Thomas Sydserf, the exiled Bishop of Galloway.   This itself, of course, was a significant statement: receiving episcopal orders while episcopacy and the liturgy remained prohibited in England and, in 1650, with little hope of their restoration.  It was, despite the circumstances, a compelling statement of the Laudian vision. Cosin presenting and preaching; a faithful bishop conferring holy orders, maintaining apostolic order; two respected French Reformed theologi...