St. James's Liturgy): others, "this reasonable and unbloody Service;" as that of St. Chrysostom: others, rà oà έk twv owv, "Thine own of Thine own;" as that of Basil and of Alexandria, (called St. Mark's): but all Meuvημévoι проopéρоμev, Commemorantes offerimus, "commemorating, we offer."

In the same form runs the Ordo Romanus, "Memores Domine," &c. ..." We, O LORD, Thy servants, as also Thy holy people, being mindful both of the Blessed Passion and Resurrection from the dead, as also of the glorious Ascension into heaven, of the same CHRIST Thy Son our LORD, offer unto Thy excellent Majesty, of Thy own gifts, a pure Sacrifice, a holy Sacrifice, an immaculate Sacrifice, the holy bread of eternal life and the cup of everlasting salvation." Note here also Memores offerimus, "being mindful of," or "commemorating, we offer."

"Showing forth

Memores therefore in the Latin Canon is " commemorantes," which the Greek expresses better, Meμrnμévoi: of the sense whereof that we may not doubt, hear the explication of that great council of Ephesus in this manner: Καταγγέλλοντες. the Death of the Only Begotten Son of GOD, that is, of JESUS CHRIST, as also confessing His Resurrection and Ascension into heaven, we celebrate in our Churches the unbloody Sacrifice" or “service."...

I shall need allege no more of the Latin Liturgies: there is no material difference amongst them; so that, if you know the form of one, you know all. . . .

This may suffice for Liturgies. Now let us hear the Fathers speak.

I quoted heretofore a passage of Justin Martyr affirming a twofold commemoration to be made in the Eucharist; the one of our "food dry and liquid," (as he speaks) that is, of our meat and drink, by agnizing and recording Him the LORD and Giver of the same; the other an áváμvnois in the same food,-of the Passion of the Son of GOD. The first of these commemorations is made unto God; for to whom else should we tender our thankfulness for the creature? Ergo, the second, the commemoration of the Passion of the Son of GOD, is made to Him likewise.

My next Father is Origen, Hom. 13. in Lev. cap. 24, where

comparing the Eucharist to the shewbread which was every Sabbath set for a memorial before the LORD, Ista est, (saith he, meaning the Eucharist,)" that's the only commemoration which renders GoD propitious to men." Where note that both this commemoration is made unto God, as that of the shewbread was; and that the end thereof is to make Him propitious to men. . . .

My next witness is Eusebius, Demonst. Evang. lib. 1. cap. 10. "After all these things done," saith he, speaking of CHRIST, "He made that so wonderful an oblation and excellent Sacrifice to GOD for the salvation of us all, appointing us to offer continually a Remembrance thereof instead of a Sacrifice." And again, toward the end of that chapter, having cited this place of Malachi, which I have chosen for my text, and alluding thereunto, "We offer the incense spoken of by the Prophet;" "we offer Sacrifice and incense, while we celebrate the remembrance of the Great Sacrifice according to the mysteries given to us by Him, and offer the Eucharist with holy hymns and prayers to God for the salvation of our souls; as also in that we consecrate ourselves wholly unto Him, and dedicate ourselves both soul and body to His High Priest the Word."

But above all other, St. Chrysostom speaks so full and home to the point as nothing can be more; to wit, Hom. xvii. in Epist. ad Hebræos... What then? (saith he). "Do not we offer every day?" He answers-"We offer indeed, but it is by making a commemoration of His death," &c. .. [Vid. sup. cit. pp. 63. 66.] What can be more express than this is?

Primasius is short, but no less to the purpose. "Our priests indeed offer," saith he, "but it is in remembrance of His death." St. Augustine calls it "Memoriale Sacrificium," "a Sacrifice by way of remembrance," in his Book against Faustus.

In a word, the Sacrifice of Christians is nothing but that one Sacrifice of CHRIST once offered upon the cross, again and again commemorated.

Which is elegantly expressed by those words of St. Andrew, recorded in the history of his passion, written by the Presbyters of Achaia: where, Egeas the proconsul requiring of him to sacrifice to idols, he is said to have answered thus;-"I sacri

fice daily to ALMIGHTY GOD, but, what? not the smoke of frankincense, nor the flesh of bellowing bulls, nor the blood of goats: no, but I offer daily the unspotted Lamb of GoD on the Altar of the Cross; whose Flesh and Blood though all the faithful eat and drink of, yet after all this notwithstanding, the Lamb that was sacrificed remains entire and alive still." This riddle, though Egeas the proconsul were not able to unfold, I make no question but you are. And here I conclude.—pp. 376-379.

DUPPA, BISHOP AND CONFESSOR'.

In the primitive Church, the Offertory was a considerable part in the administering and receiving the Sacrament, and was for a double end, the one in relation to the Sacrament in the offering of bread and wine, the other for the use of the poor. And these oblations were called a Sacrifice.

Gen. iv. 3.

COMPILERS OF THE SCOTCH PRAYER BOOK 2.

Sentences for the Offertory.

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto

1 Note inserted just before the Prayer for the Church Militant, in a copy of the Book of Common Prayer, which belonged to Bp. Duppa, with marginal notes in his handwriting, written during the rebellion. The book is preserved in the Bodleian Library, Arch. D. 59.

The following passage from Laud's " History of his Troubles and Trial," (pp. 113-115.) shows, among others, that the Scotch Common Prayer Book was indeed compiled by the Bishops of that Church, and not (as was afterwards alleged) by Laud.

"The Large Declaration professeth, that all the variation of our Book from the Book of England, that ever the king understood, was in such things as the Scottish humours would better comply with, than with that which stood in the English Service.'

"That which the Large Declaration' professeth, I leave the author of it to make good. Yet, whosoever was the author, thus much can I say, and truly, that the Scottish Bishops (some of them) did often say to me, that the people would be better satisfied by much, to have a Liturgy composed by their own Bishops, (as this was,) than to have the Service Book of England put upon them. . . . This I remember well, that when a deliberation was held, whether it were better to keep close to the English Liturgy, or venture upon some additions, some of your

the LORD and Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the LORD had respect unto Abel, and to his offering: but unto Cain and to his offering he had not respect.

Speak unto the children of Israel, that they bring Exod. xxv. 2. me an offering of every man that giveth it willingly

with his heart, ye shall take my offering.

Ye shall not appear before the LORD empty: Deut. xvi. 16. every man shall give as he is able, according to the

blessing of the LORD your GOD, which he hath given you.

Scottish Bishops were very earnest to have some alterations and some additions. And they gave this for their reason; because, if they did not then make that Book as perfect as they could, they should never be able to get it perfected after. 'Canterbury,' therefore, was not the man that added this fuel to your fire.'

"But they say; 'there are divers secret reasons of this change' in the order [of the communion.] Surely there was reason for it, else why a change? But that there was any hidden secret reason for it (more than that the Scottish Prelates thought fit that Book should differ in some things from ours in England; and yet that no difference could be more safe than those which were in the order of the Prayers; especially, since both they and we were of opinion, that of the two, this order came nearest to the Primitive Church,) truly, I neither know nor believe." 3 In the present Scotch Communion Office, the Offertory stands thus:Then the Deacon or Presbyter shall say,

Let us present our offerings unto the Lord with reverence and godly fear.

Then the Presbyter shall begin the Offertory, saying one or more of these sen

tences.

["The sentences are the same as those in the old Scotch Prayer Book, with this single exception, that 1 Chron. xxix. 10, is not inserted in its order, being reserved for a particular place, where it is introduced with peculiar propriety; for when the Presbyter places the bason containing the offering on the holy table, then he repeats 1 Chron. xxix. 10."]

And the Presbyter shall then offer up, and place the Bread and Wine prepared for the Sacrament upon the Lord's Table, and shall say,

The LORD be with you, &c.

See Bp. Horsley's "Collation of Offices," in Skinner's "Office for the Sacrament of the LORD's Supper, or Holy Communion, according to the use of the Episcopal Church in Scotland."-p. 173, sqq.

1 Chron. xxix.

10.

Psal. xcvi. 8.

David blessed the LORD before all the congregation: and said, Blessed be Thou, O LORD GOD, for ever and ever. Thine, O LORD, is the greatness, and the glory, and the victory, and the majesty; for all that is in the heaven, and in the earth, is Thine: Thine is the kingdom, O LORD, and Thou art exalted as head above all; both riches and honour come of Thee, and of Thine own do we give unto Thee. I know also, my GoD, that Thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart, I have willingly offered all these things. And now have I seen with joy Thy people which are present here, to offer willingly unto Thee.

Give unto the LORD the glory due unto His name: bring an offering, and come into His courts.

Matt. vi. 19, 20. Lay not up for yourselves, &c.

While the Presbyter distinctly pronounceth some or all of the sentences for the Offertory, the Deacon, or (if no such be present) one of the Churchwardens, shall receive the Devotions of the people then present, in a Bason provided for that purpose. And when all have offered, he shall reverently bring the said Bason, with the oblations therein, and deliver it to the Presbyter, who shall humbly present it before the Lord, and set it upon the holy Table. And the Presbyter shall then offer up, and place the Bread and Wine prepared for the Sacrament upon the Lord's Table, that it may be ready for that service: And then he shall

say,

Let us pray for the whole state of CHRIST's Church, &c.

....

ALMIGHTY and everliving God, who by Thy holy Apostle hast taught us to make prayers and supplications, and to give thanks for all men, &c. . . truly serving Thee in holiness and righteousness all the days of their life. And we commend especially unto Thy merciful goodness, the congregation which is here assembled in Thy name, to celebrate the commemoration of