We cannot here go into a minute history of all which was done at the Reformation in this regard. But I think we may, within reasonable compass, arrive at a satisfactory general conclusion. If we compare our Church’s Eucharistic Office with the ancient liturgies which have been preserved to us, we may see, I might almost say, at a glance, whether in prayer, in praise, in oblation, in general design and structure, we follow in their steps, or make “some new thing.” It cannot be disputed that in design and structure those liturgies all proclaim the doctrine of priest, sacrifice, and altar. This is interwoven with their whole system. It was the one understanding of Christians in those days as to what their liturgies contained. If, then, we find that the Church of England follows carefully in their steps, and maintains in her Eucharistic Office the whole substance of those liturgies,—at any rate, all the main points in which they agree together, even though it be with some differences of arrangement, such as might naturally be expected,—surely we prove our point, and cannot doubt that our Reformers had no design to break away from the ancient faith, though they would cast off Roman error and Roman usurpation, and therefore that our Church not only does not condemn, but adopts and continues, (as in truth she never dreamed of any other thing,) the doctrine of the Church Universal in this matter. Take, then, the following short account of the structure, form, and usage of the ancient liturgies. I extract it from Mr. Carter’s book, as I know of no better way to place it before you:—“The following brief digest,” he says, “may give some idea of this system of devotion into which the mind of Christendom was habitually casting itself in its communion with God. It will be readily seen how the outline corresponds with our own Eucharistic Office. One or more collects; lessons from Holy Scripture; a sermon, sometimes preceded by a hymn or anthem; prayers for the catechumens, penitents, and others, who, with a benediction, were then dismissed; the creed, the offertory, with the oblations of bread and wine” (observe, first offered by being placed upon the altar); then, “thanksgivings and intercessions, with a commemoration of the dead in Christ. Then, the more mystical portion of the Liturgy commenced, and in all cases with the very same words, _Sursum corda_, (‘Lift up your hearts’); a thanksgiving, closing with the _Ter sanctus_, (‘holy, holy, holy’); intercessory prayers; consecration of the elements, with the repetition of our Lord’s words of institution; a second oblation of the now consecrated elements, (this was not always expressed in words,—sometimes silently, and in act only); an invocation of the Holy Ghost. This is not found in the Roman nor in the Gallican Liturgies;”—(so, observe, we do not forsake the doctrine of the sacrifice if we have it not, for no one will suspect the Roman Church, which was