harles Wesley: "To God it is an {87} Altar
whereon men mystically present unto Him the same Sacrifice, as still
suing for mercy"; or, in the words of Isaac Barrow: "Our Lord hath
offered a well-pleasing Sacrifice for our sins, and doth, at God's
right hand, continually renew it by presenting it unto God, and
interceding with Him for the effect thereof".

The Sacrifice does not, of course, consist in the re-slaying of the
Lamb, but in the offering of the Lamb as it had been slain. It is not
the repetition of the Atonement, but the representation of the
Atonement.[8] We offer on the earthly Altar the same Sacrifice that is
being perpetually offered on the Heavenly Altar. There is only one
Altar, only one Sacrifice, one Eucharist--"one offering, single and
complete". All the combined earthly Altars are but one Altar--the
earthly or visible part of the Heavenly Altar on which He, both Priest
and Victim, offers Himself as the Lamb "as it had been slain". The
Heavenly Altar is, as it were, the centre, and all the earthly Altars
the circumference. We gaze at the Heavenly Altar through the Earthly
Altars. We plead what He pleads; we offer what He offers.

{88}

Thus the Church, with exultation,
Till her Lord returns again,
Shows His Death; His mediation
Validates her worship then,
Pleading the Divine Oblation
Offered on the Cross for men.

And we must remember that in this offering the whole Three Persons in
the Blessed Trinity are at work. We must not in our worship so
concentrate our attention upon the Second Person, as to exclude the
other Persons from our thoughts. Indeed, if one Person is more
prominent than another, it is God the Father. It is to God the Father
that the Sacrifice ascends; it is with Him that we plead on earth that
which God the Son is pleading in Heaven; it is God the Holy Ghost Who
makes our pleadings possible, Who turns the many Jewish Altars into the
one Christian Altar. The _Gloria in Excelsis_ bids us render worship
to all three Persons engaged in this single act.

_The Table_.

The second aspect under consideration is suggested by the word
_Table_--the "Holy Table," as St. Gregory Nazianzen and St. Athanasius
call it; "the tremendous Table," or the "Mystic {89} Table," as St.
Chrysostom calls it; "the Lord's Table," or "this Thy Table," as,
following the Easterns, our Prayer Book calls it.

This term emphasizes the Feast-aspect, as "Altar" underlines the
Sacr