the Eucharistic Sacrifice; that we, and all we have, may be acceptable and blessed."-Works, vol. xi. p. 419.

COMPILERS OF THE AMERICAN PRAYER-BOOK.

[Prayer of Consecration.]

All glory be to Thee, ALMIGHTY GOD, our heavenly FATHER, for that Thou, of Thy tender mercy, didst give Thine only Son JESUS CHRIST to suffer death upon the Cross for our redemption; who made there, &c. .. and did institute, and in His holy Gospel command us to continue, a perpetual memory of that His precious death and Sacrifice until His coming again: For in the night in which He was betrayed, He took bread, &c. . .

Wherefore, O LORD, and heavenly FATHER, according to the institution of Thy dearly beloved SON our SAVIOUR

The Invocation.

The Oblation. JESUS CHRIST, We, Thy humble servants do celebrate and make here before Thy divine Majesty, with these Thy holy gifts, which we now offer unto Thee, the memorial Thy SoN hath commanded us to make; having in remembrance His blessed passion and precious death, His mighty resurrection and glorious ascension; rendering unto Thee most hearty thanks for the innumerable benefits procured unto us by the same. And we most humbly beseech Thee, O merciful Father, to hear us, and of Thy Almighty goodness, vouchsafe to bless and sanctify, with Thy Word and Holy Spirit, these Thy gifts and creatures of bread and wine; that we, receiving them according to Thy SON our SAVIOUR JESUS CHRIST'S holy institution, in remembrance of His Death and Passion, may be partakers of His most blessed Body and Blood. And we earnestly desire Thy fatherly goodness mercifully to accept this our Sacrifice of praise and thanksgiving; most humbly beseeching Thee to grant, &c. . . . humbly beseeching Thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of Thy SON JESUS CHRIST, be filled with Thy grace and heavenly benediction, and made one body with Him, that He may dwell in them and they in Him. And although we are unworthy, &c.

HORSLEY, BISHOP 1.

With respect to the comparative merit of the two Offices for England and Scotland, I have no scruple in declaring to you, what some years since I declared to Bishop Abernethy Drummond, that I think the Scotch Office more conformable to the primitive models, and, in my private judgment, more edifying, than that which we now use; insomuch that were I at liberty to follow my own private judgment, I would myself use the Scotch Office in preference. The alterations which were made in the Communion Service, as it stood in the first book of Edward VI. to humour the Calvinists, were, in my opinion, much for the worse; nevertheless, I think our present Office is very good; our form of Consecration of the elements is sufficient; I mean that the elements are consecrated by it, and made the Body and Blood of CHRIST, in the sense in which our LORD Himself said, the bread and wine were His Body and Blood.

DAUBENY, PRESBYTER.-Discourses 2.

The holy Eucharist is a commemorative Sacrifice, offered up to God, by way of memorial, or bringing to remembrance that grand Sacrifice, once offered on the Cross, and for the purpose of applying the merits of it to the parties who, in faith, offer

it up.

1 From a Letter dated London, June 17, 1806, to the Rev. John Skinner, printed in his "Office, &c. according to the use of the Episcopal Church in Scotland," containing in the Appendix to Bishop Horsley's “Collation of Offices,” &c. viz. "the several Communion Offices in the Prayer Book of Edward VI., the Scotch Prayer Book of the year 1637, the present English Prayer Book, and that used in the present Scotch Episcopal Church."-See Skinner, p. 157, note.

2 "See Discourse IV. of a printed volume of Discourses, by the Rev. Charles Daubeny, Archdeacon of Sarum, and dedicated to the [present] Bishop of Salisbury. In which Discourse, if Mr. Daubeny has expressed no other doctrine, than such as the Church of England authorises; and, at the same time, has expressed the very doctrine which the Episcopal Church in Scotland authorises, then is the doctrine of both Churches one and the same."-Skinner's Office, &c. p. 53, note.

ID.-Appendix to Guide to the Church'.

The first Christians had no idea of the holy Eucharist being a proper propitiatory Sacrifice, in which the Body and Blood of CHRIST, in truth, reality, and substance, are offered up-the ideas which gave rise to the idolatry practised in the modern Church. of Rome, on the subject,-but they consider it to be a commemorative Sacrifice and typical representation, by way of memorial, of the grand Sacrifice that had been offered upon the Cross by JESUS CHRIST; an idea, which perfectly secures the possessors of it from the gross corruptions of the Church of Rome, because the commemoration of a fact cannot be the fact itself; the representation cannot be the thing designed to be represented; the sign cannot be the reality, which it is meant to signify. Such is the idea which our Church entertains upon the subject. She considers the Sacrament of the LORD's Supper to be a feast upon a Sacrifice; to constitute it such, that which is feasted upon must have been first made a Sacrifice, by having been offered up by a priest. Such is the idea which the episcopal Church of Scotland has upon this sacred subject; which,.. by forming her Communion Service upon the model of that set forth for the use of the Church of England, in the reign of Edward VI. still keeps closer to the original pattern of the primitive Church, in the celebration of this service, than the Church of England now does.-vol. ii. p. 414.

JOLLY, BISHOP.-Christian Sacrifice in the Eucharist.

All grace, all virtue spring from the ever full and ever flowing fountain which was opened in His adorable side, pierced with a spear upon the Cross, whence issued blood and water-water to wash, and blood to give us life; for His death, His atoning blood, is our life. This is the sole foundation of man's claim of pardon, grace, and glory, from Adam to the end of the world.

1 As quoted by Skinner, p. 28.

2 The whole volume is a concise and valuable statement of the doctrine, and refers to a chain of writers in the English branch of the Church.

Our resort, therefore, must ever be to the Sacrifice of the death of CHRIST, which was prefigured, for the support of man's hope, by instituted typical Sacrifices from the beginning, as we see in Adam's family; looking forward to it before its actual accomplishment, and now perpetuating the Sacrificial remembrance of it, in that divine institution, which He Himself ordained, to show it forth before GOD, and plead its merit, till He shall come again to judge the quick and the dead.—p. 183.

Such is the doctrine of man's redemption and salvation, by the Sacrifice of CHRIST, and such the means of representing and applying it, from the beginning to the end of the Book of God. It shines more and more from its first dawn in the third chapter of Genesis, to the last of Malachi. And in the New Testament, it breaks out in its meridian light--CHRIST JESUS, Immanuel, illuminating the whole from first to final day, when He shall be the Light and Life everlasting, eternal joy taking place of momentary

sorrow.

Meantime, following Him, we shall not walk in darkness, but have the light of life. As long as this lower world shall endure, and the time of trial for salvation last-until death, the last enemy be destroyed, He ever lives in His mediatorial capacity, to make intercession for us, and bring us to God. In the highest heavens, He presents the substance of His Body and Blood, once offered and slain upon earth, and which must in heaven remain until the times of the restitution of all things; and His Church upon earth, by the hands of those whom He commissioned, and promised to be with them, in succession from His Apostles, to the end of the world, offers the instituted representations of them, in commemorative Sacrifice, to plead the merit, and pray for all the benefits of His death and Passion, pardon of sins, increase of grace, and pledge of glory.—p. 191.

PHILPOTTS, BISHOP.-Charge, delivered to the Clergy of the Diocese of Exeter, 1836.

And not only is the entrance into the Church by a visible sign, but that body is visible also in the appointed means of sus

taining the new life, especially in that most sacred and sublime mystery of our religion, the Sacrament of the LORD's Supper, the commemorative Sacrifice of the Body and Blood of CHRIST; in which the action and suffering of our great High Priest are represented and offered to GOD on earth, as they are continually by the same High Priest Himself in heaven; the Church on earth doing, after its measure, the same thing as its Head in heaven; CHRIST in heaven presenting the Sacrifice, and applying it to its purposed end, properly and gloriously; the Church on earth. commemoratively and humbly, yet really and effectually, by praying to GOD (with thanksgiving) in the virtue and merit of that Sacrifice which it thus exhibits.-pp. 43, 4.

66

NOTE.

Page 21, Note A. Ridley (it appears from his Life, p. 325) issued an injunction for the setting up of Tables in the Churches throughout his Diocese, and taking down of Altars, before the order in council, and probably obtained that order in consequence of the "great opposition and censure" this injunction met with, as contrary to the present order of Common Prayer, and the King's proceedings." It is stated also in the "Letter from the Council," that "the Altars within the more part of the Churches were" already "taken down." It appears too that Ridley, though using the common-place ultra-Protestant statements, persuaded himself that he was acting in conformity to "primitive practice." He argued that "CHRIST instituted His last Supper at a Table and not upon an Altar." "Nor did either the Apostles or the Primitive Church, as we read of, ever use an Altar in the Ministration of the Communion. Therefore a Table, as more agreeing with CHRIST's institution and primitive practice, is rather to be used than an Altar." This statement is indeed wholly erroneous, arising, as it appears, from the confusion of the titles θυσιαστήριον and βωμός. (See Mede and Johnson, &c.) On which ground the Archbishop of Canterbury and Bishop of Ely" urged against Day, Bishop of Chichester, before the Council," (when he refused to comply with its order,) "that 'twas clear by Origen against Celsus, that the Christians had no altars when this Father lived." Though "they owned at the same time that the LORD'S Table was called an Altar by ancient writers." (Collier.) Origen, and other early Christians, allowed that they had no Altars whereon to offer bloody Sacrifices, as the Jews and Heathens; but