The Bishop of Exeter, still commenting on 1 Cor. xi. 24, compared with St. Luke xxii. 19, speaks as follows:—
"The use of the present participle in these cases, seems to me to show, that the words ought to be rendered 'which is being given,' and 'which is being broken,' and must be referred to the Act of Crucifixion. The words, thus understood, seem to me to illustrate and to be illustrated by Gal. ii. 20. 'I am crucified with Christ [lit., I have been, and continue to be, crucified with Him— συνεσταύρωμαι], and the life which I now live, I live by the faith of the Son of God, who loved me, and gave Himself for me.' [Comp. 'This is my Body which is being given for you.']
"And again, Gal. iii. 1, 'Before whose eyes Jesus Christ hath been evidently set forth crucified among you.' I know not where it is said or implied that we are crucified together with Christ, unless in thus feeding on, and receiving, and partaking of the Dying of Christ, and the showing forth of His Death, as oft as we eat and drink the Body being broken and the Blood being shed."
Again the Bishop, as regards the Roman Doctrines of Transubstantiation and Concomitancy, quotes, as in entire accordance with his own, the following sentiments of the Rev. C. Smith, Rector of Newton, Suffolk, and author of the valuable work, 'An Enquiry into Catholick Truths, hidden under certain Articles of the Creed of the Church of Rome:'—"This is a great mystery; but we must not forget that it is the Lord; and, instead of pretending to explain how it is our Lord feeds us on this most real Sacrifice, and how He can give us, now he is glorified, His own Body and Blood separately, let us rejoice that he nourishes and cherishes His purchased Church by the 'still unconsumed sacrifice (as St. Chrysostom calls it) of Himself.' How mean and impertinent are Transubstantiation and Concomitancy, and the Impanation and Invination of Rome and her followers!"
APPENDIX B.
JUDGMENT OF THE BISHOP OF EXETER AS TO VESTMENTS.
The following well-known opinion was delivered by the Bishop of Exeter many years since. As such it is simply recorded here, not as involving its author in the present controversy on this subject.
"The rubric, at the commencement of 'The Order for Morning and Evening Prayer,' says 'That such ornaments of the church, and of the ministers thereof, at all times of their ministration, shall be retained, and be in use, as were in this Church of England by the authority of Parliament, in the second year of the reign of King Edward VI.'—in other words, a white alb plain, with a vestment or cope. These were forbidden in King Edward VI.'s Second Book. This was a triumph of the party most opposed to the Church of Rome, and most anxious to carry reformation to the very farthest point. But their triumph was brief—within a few months Mary restored Popery; and when the accession of Queen Elizabeth brought back the Reformation, she, and the Convocation, and the Parliament, deliberately rejected the simpler direction of Edward's Second Book, and revived the ornaments of the First. This decision was followed again by the Crown, Convocation, and Parliament, at the restoration of Charles II., when the existing Act of Uniformity established the Book of Common Prayer, with its rubrics, in the form in which they now stand.