And now for the Homilies, the last authority to which we have to refer in this inquiry. I am not surprised that those who maintain the doctrine of a continuation of propitiatory sacrifice preserve a prudent silence with reference to the Homilies. I do not know of any one passage ever quoted by them in support of their opinions, while every allusion to the subject in the Homilies is of a distinctly opposite character. Let us turn to one or two passages from the 15th Homily of the Second Book. In the first page of that Homily we have a general description of the Sacred Feast. ‘Amongst the which means is the public celebration of the memory of His precious death at the Lord’s Table: which, although it seems of small virtue to some, yet being rightly done by the faithful, it doth not only keep their weakness, but strengtheneth and comforteth their inward man with peace and gladness, and maketh them thankful to their Redeemer with diligent care and godly conversation.’ Here we have the description of the same two purposes as are mentioned in the Articles and Catechism, but not one syllable respecting sacrifice, for no one who values correctness in language can maintain that memory is continuation, or that the memory of His precious death can be a renewed act of propitiation. But this may be thought to be only an omission. Let us pass on then to the following page, when we read, ‘For as that worthy man, St. Ambrose, saith: “He is unworthy of the Lord that otherwise doth celebrate that mystery than it was delivered by Him. Neither can he be devout that otherwise doth presume that it was otherwise given by the Author.” We must, therefore, take heed lest of the memory it be made a sacrifice; lest of a Communion it may be made a private eating; lest of two parts we have but one; lest in applying it for the dead we lose the fruit that be alive.’ In the Homily for Whit Sunday, the self-same truth is taught, with almost equal clearness. When it is said of the Church of Rome that they ‘have so intermingled their own traditions and inventions, by chopping and changing, by adding and plucking away, that now they (the Sacraments) may seem to be converted into a new guise. Christ commended to His Church a Sacrament of His body and blood; they have changed it into a sacrifice for the quick and the dead.’ And yet notwithstanding all these statements and many others, there are those who hold office as clergymen of the Church of England, who are not ashamed of circulating such a book as the ‘Eucharist Manual,’ in which it is said: ‘The Holy Eucharist is a true and substantial sacrifice offered to God the Father, offered for the quick and dead.’