the Prayer. Since the charity of Christians is not only expressed by Alms-giving for the temporal relief of the brethren, but also by praying for their spiritual welfare, the Offertory is followed by a Prayer "for the whole state of CHRIST'S CHURCH militant here on earth." By the Church militant is meant the whole congregation of Believers, who by Baptism are enlisted as soldiers of CHRIST, and engaged to “ fight manfully under his banner against Sin, the World, and the Devil," till death is swallowed up in victory," and the conquerors receive a crown of glory in THE CHURCH TRIUMPHANT IN HEAVEN. This beautiful and comprehensive Prayer, which is drawn up in conformity with the Apostolical directions to TIMOTHY (1 Tim. ii. 1, 2), embraces a series of petitions, after the presentation of the "Alms and Oblations" offered by the communicants for the acceptance of GOD,- for the maintenance of Truth, Unity, and Concord in the UNIVERSAL CHURCH; for all Christian Rulers that they may truly and impartially administer justice; for the Bishops and all other Ministers, that they may exemplify their preaching by their practice, and rightly and duly administer GOD'S HOLY SACRAMENTS; for Mankind in general, and the Congregation present in particular; for all that are in trouble of body or mind; and for Grace to imitate the examples, in order to share the happiness of the Faithful departed. 17. DIFFERENCE between the conclusion of our CHURCH's Prayer for the Church Militant, and the corresponding Prayer in the Romish Service. Whereas the CHURCH of ROME prays for the repose of departed Saints, Our Church only Commemorates their worth, and seeks to impress their example. Although Prayers for the Dead may be traced back to the Second Century, they were not used in the PRIMITIVE TIMES; and the REFORMERS rejected them, not only as unnecessary and having no foundation in SCRIPTURE, but because they were alleged in support of PURGATORY. 18. DIFFERENCE in the Conclusion of the ANTE-COMMUNION OFFICE, when the SACRAMENT is, or is not, administered. - If there be no Communion, or Sermon, the AnteCommunion concludes, in our Church, with the Gospel; in the Church of England with the Prayer for the C. M., and one or two Collects; after which the Priest "or the Bishop, if he be present," dismisses the Congregation with the BLESSING, which is chiefly in the words of the APOSTLE ST. PAUL (Phil. iv. 7). When the SACRAMENT is administered, the Priest is directed to place the SACRAMENTAL ELEMENTS on the Table at the conclusion of the OFFERTORY; and there would be an irreverence in allowing them to be so placed by any hands except his own. The Non-Communicants having withdrawn, he proceeds, after the "Prayer for the Church Militant," to the actual celebration of the LORD'S SUPPER. 19. THE TERM "Elements;" the reason of its not being retained in the Service of our CHURCH. The Symbols used in the SACRAMENTS are called ELEMENTS. Thus WATER is the ELEMENT of BAPTISM; and BREAD and WINE are the ELEMENTS of the LORD'S SUPPER. As the word in Greek στοιχεῖα, (stoicheia) was thought to have a reference to a supposed change after CONSECRATION, Our CHURCH has discarded it from her Offices, though she uses it once in a Rubric. In the COMMUNION-SERVICE the expression thy gifts and creatures of Bread and Wine" is substituted. 66 20. TIME and MODE of placing the Elements on the Altar in the PRIMITIVE CHURCH. In the Early Church, when the Elements of the SACRAMENT were taken from the bread and wine offered by the Communicants, they could not be placed on the Altar, till the oblations had been made; and accordingly the silηróv (eilēton) or linen cloth was laid by the Priest, after the Catechumens were dismissed. In some offices consequently we find an oratio super sindonem, that is, a prayer over the cloth, or after the cloth is laid. "There was also in the primitive times, a side-table near the Altar, upon which the Elements were placed, till the Ante-Communion Service was concluded; and, after the departure of the Catechumens, they were placed on the holy Altar itself. with a solemn prayer. Now though we have no side-table authorized by our CHURCH; yet in the First COMMON-PRAYER of King Edward IV. the Priest himself was ordered in this place to set both the Bread and Wine upon the Altar. . . . In the Review of the RUBRIC after the RESTORATION this primitive practice was restored, and the Bread and Wine ordered to be set solemnly upon the Table by the Priest himself."-(WHEATLY.) - 21. THE EXHORTATION with which our CHURCH begins the actual celebration of the HOLY COMMUNION. A serious Exhortation commences this part of the SERVICE, which is the same in substance as, though different in form from, those in which notice is given of an intended Communion. It urges upon the Communicants the duty of self-examination, whether they are prepared to receive the BLESSED SACRAMENT with penitence, faith, and charity; and sets forth the danger of receiving it unworthily, by cherishing an unforgiving spirit, or by an undue appreciation of the atonement by our LORD CHRIST upon the CROSS. "Most seasonably (writes Dean Comber) doth the Priest invite us to praise the LORD with him at this time, and call on us almost in the very words of ST. PAUL, Heb. xiii. 15. We have seen the everlasting love of the FATHER, the unspeakable kind |