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CORNELL UNIVERSITY LIBRARY 
 
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THE CHURCH OF ENGLAND 
 
 AND THE >* . >"// 7 
 
 TEACHING OF BISHOP COLENSO 
 
 BY THE REV. 
 
 SIR GEORGE W. COX, BART., M.A. 
 
 Hector of Scrayingham 
 AUTHOR OF " THE LIFE OF BISHOP COLENSO," ETC. 
 
 Hontion 
 
 W. RIDGWAY 
 
 1888 
 
 All Rights Reserved 
 
 9 
 

 " You need boldness to risk all for God — to stand by the Truth and its 
 supporters against men's threatenings and the devil's wrath ; . . . you 
 need z. patient meekness to bear the galling calumnies and false surmises 
 with which, if you are faithful, that same Satanic working, which, if it 
 could, would burn your body, will assuredly assail you daily through the 
 pens and tongues of deceivers and deceived, who, under a semblance 
 of a zeal for Christ, will evermore distort your words, misrepresent your 
 motives, rejoice in your failings, exaggerate your errors, and seek by 
 every poisoned breath of slander to destroy your powers of service." — 
 Sermon preached at the Consecration of Bishop Colenso, St. 
 Andrew's Day, 1853, by Samuel Wilberforce, Bishop of Oxford. 
 
 Luther himself, when he nailed his theses on the church-door at 
 Wittenberg, was not committing himself to a more momentous work than 
 the Bishop of Natal when he resolved to search into the structure of the 
 Pentateuch. — Life of Bishop Colenso, i. 481. 
 
PREFACE. 
 
 The great task which the Bishop of Natal set before 
 himself as a lover and seeker of truth, was the exposure 
 of all that is superstitious, ill-grounded, and false in the 
 traditional theology current among members of the Church 
 of England. 
 
 He made no secret of his conviction that the work thus 
 undertaken would, unless arrested and frustrated, issue in 
 complete revolution. But he probably did not think that 
 this result would be achieved in one generation or in two. 
 A quarter of a century ago, when the Bishop put forth a few 
 only of the conclusions which I have formulated in the series 
 of propositions now laid before the reader, his words roused 
 a storm of angry resistance, the violence of which, it can 
 scarcely be doubted now, was the outcome of an assurance 
 (not that he was in the wrong, but) that his opponents would 
 be able, by crushing him and casting him out of the com- 
 munion of the Church of England, to lay his doctrine or 
 teaching under a ban, and in some way or other to get 
 for this ban sooner or later the sanction of the Church of 
 England in this country. The opposition to Dr. Colenso was 
 rendered all the more intense, because, remembering that 
 recent efforts made by some theological schools or parties 
 to obtain in the final Court of Appeal the condemnation of 
 certain clerks accused of heresy had been unsuccessful, they 
 turned with eager and confident hope to a tribunal which 
 could not, as they thought, fail to secure the discomfiture of 
 a colonial bishop, and whose sentence would re-act on the 
 law of the Church in the mother-country. 
 
 The machinery of the Metropolitan Court of Capetown was 
 accordingly set in motion ; but so far as it was designed to 
 affect the law of the Church of England and the Church of 
 
PREFACE. 
 
 England itself in this country, the scheme ended in complete 
 failure. The Bishop of Natal remained to the end of his life 
 a bishop of the Church of England ; and as no attempt has 
 been made to obtain a condemnation of any portion of his 
 teaching in the court of the Sovereign in Council, it follows 
 that the members of the Church of England are free to 
 adopt, teach, and maintain the whole ; and, in short, that not 
 only by the declaration of the law, but by the acquiescence 
 and assent of all schools and parties, his convictions and his 
 teaching are declared to be not only beyond the reach of 
 censure but in accordance with the spirit of the standards 
 and formularies of the Church of England. That the accept- 
 ance of this position is absolutely fatal to the schemes and 
 theories of popular or traditional Christianity, and, indeed, 
 marks a complete revolution in the religious thought of this 
 country, it is quite unnecessary to assert. 
 
 The victory which the Bishop of Natal hoped for in the 
 course of perhaps half a century or more seems thus to have 
 been achieved already. Of his method and of his conclusions 
 a full account has been given in the volumes of his Life. 
 For all of them has been claimed the sanction of the law of 
 the Church of England. Of all of them it has been said 
 that they may be held and taught by all the clergy of that 
 Church ; and to these assertions no exception has been taken. 
 
 But although much care has been spent already in placing 
 before the public all the thoughts and beliefs of the Bishop of 
 Natal, it would be scarcely ingenuous to make full use of the 
 victory thus gained, without setting forth in the clearest 
 language the extent of the revolution thus silently brought 
 about. I have asserted in the Preface to my Life of Bishop 
 Colenso (I. vi.) that for every proposition of the least import- 
 ance in his books a full and decisive justification is furnished 
 by the series of judgements which have issued from the highest 
 courts of the Church of England. It is not merely fitting 
 but necessary that the public generally should know what 
 these conclusions and convictions are. 
 
 I have, therefore, put into the form of a series of pro- 
 positions all that is of any importance in the theological. 
 
PREFACE. 
 
 religious, and critical opinions and method of the Bishop of 
 Natal. 
 
 The issue is simply this, that the law of the Church of 
 England, and with it a silence which implies assent, or, at 
 least, acquiescence on the part of all schools and parties, make 
 it in every way competent for any clergyman to hold and to 
 teach any of these propositions. They may all be found in 
 the pages of his Life ; and I believe that, taken as a whole, 
 they faithfully represent his meaning, being given, for the 
 most part, in his own words. But if, with regard to some, any 
 doubt should be entertained, I may say briefly that I hold 
 them all without exception and without qualification ; and 
 I say this, well remembering that, when only a very small 
 portion of Dr. Colenso's criticism of the Pentateuch had been 
 published, the Convocation of the Province of Canterbury 
 spoke of it as involving " errors of the grossest and most 
 dangerous character" i^Life, i. 304), and that Archdeacon 
 Denison denounced him as "a sacrilegious person," ready 
 to " damage the Bible by misrepresentation, ... to mutilate 
 it and desecrate what is left,'' adding emphatically, " if any 
 man asserts such things as are asserted in this book, A^iathema 
 esto. Let him be put away" {Life, i. 476). Not some, but all, 
 of the Bishop's conclusions and convictions have been set 
 forth, in the pages of his Life, as in full accordance with 
 the Law of the Church of England ; and Archdeacon 
 Denison's anathemas are not repeated. 
 
 I believe also that these propositions represent with a fair 
 measure of exactness the thoughts and conclusions of all so- 
 called Broad-Churchmen, and of all liberal theologians and 
 unprejudiced thinkers generally. While I assert this fact (for 
 it seems to me to be fact) I can have no wish to bind any of 
 them to particular formulae imposed by myself or by any one 
 else. But the full freedom which the Bishop of Natal claimed 
 for himself and for his fellow-Churchmen I claim also, and I 
 purpose to exercise it. I have, therefore, felt it my duty to 
 bring out the full purport and force of all his conclusions, and 
 to show their bearings on our most solemn concerns for the 
 life present and the life to come. I have done this, partly by 
 
PREFACE. 
 
 drawing up this series of propositions, and in part by setting 
 forth what I hold to be the real meaning of the language of 
 the Eucharistic Office in the Book of Common^Prayer, and 
 the meaning which is attached to that language by all so-called 
 Broad-Churchmen and unprejudiced thinkers generally. 
 
 The revolution thus brought about under the protection of 
 the Law of the Church of England must be regarded as one 
 of the most, if not actually the most, momentous, and perhaps 
 the most rapid, in all the history of Christendom. Not five 
 years have yet passed since the Bishop was released from the 
 battle of life on earth ; and even after his death there were not 
 lacking those who declared that no man of delicate honour 
 could have attempted to hold or retain office in the Church of 
 England not merely one day after writing the volumes which 
 deal with the Hexateuch, but even one hour after definitely 
 forming the opinions which they were written to expound. 
 This work has, indeed, been extended beyond the examination 
 of matters connected with the Jewish kings and patriarchs. 
 It has been of necessity carried through the whole domain of 
 theology, and the revolution effected by it involves nothing 
 less than a complete abandonment of every scheme, plan, or 
 theory of partial salvation. It must modify or change generally 
 accepted views on every subject relating to our life here and 
 the life hereafter. It must be the re-velation, or removing of 
 a veil, from a Gospel which men have allowed to be put out 
 of sight and hidden away under masses of deadening super- 
 stition and the overgrowth of a mythology which, by being 
 allowed to twine as a parasite round Christianity, has lost 
 whatever beauty it possessed, and is become a plague, a 
 tyranny, and a curse. 
 
 That such a revolution has been brought about without 
 recrimination or conflict of any kind, is a matter for heartfelt 
 thankfulness and joy. The Gospel of the Love of our Heavenly 
 Father for all his creatures may now be proclaimed without 
 hindrance, without fear, and without misgiving. 
 
 George W. Cox. 
 
 ScRAviNGHAM Rectory, 
 Aprils, 1888. 
 
THE CHURCH OF ENGLAND, AND THE 
 TEACHING OF BISHOP COLENSO. 
 
 The references appended within brackets to the propositions which follow are 
 to the Tolumes and pages of the "Life of Bishop Colenso." 2 vols. 
 London, W. Ridgway, 1888. 
 
 PROPOSITIONS. 
 
 I. 
 
 I believe — 
 
 (i) that the world in which we live is, with all worlds, the work 
 of God, and is sustained by him always : that God knows 
 that he rules, that he is a Father who knows that he has 
 children ; that he wills, and will bring about, their highest 
 good ; that we are all his children, and that he will bring 
 about our highest good (i. 128 — 170) ; 
 
 (2) that the Divine Will is unchangeable, and therefore that 
 his Love is unchangeable also (ii. 71) ; 
 
 (3) that there cannot be, is not, and never has been, any failure 
 in the Divine work (i. 163, 168) ; 
 
 (4) that God always has loved, loves, and will love his creatures 
 and his children (i. 169) ; 
 
 (5) that his dealings with them have been, and are, and will 
 be always prompted by this Love (i. 170) ; 
 
 (6) that no act designed to cause a change in the Divine 
 Mind has been needed to remove an alienation which never 
 existed ; 
 
THE CHURCH OF ENGLAND, 
 
 (7) that mankind are now in the state which God designed 
 for them, and through which he purposes to bring them 
 into higher conditions (i. 167) ; 
 
 (8) that man's organized body or frame was always liable to 
 sickness and accident (i. 167, 168) ; 
 
 (9) that the change which we speak of as bodily or physical 
 death is not the consequence, or one of the consequences, 
 of human transgression or sin (i. 142, 166) ; 
 
 (10) that this change is not in any sense a curse, but, as 
 coming to all, is a good ; 
 
 (11) that man has fallen in the sense in which each infant 
 falls ; 
 
 (12) that original righteousness is a state of being right, in 
 the sense that a wrong choice has, in fact, not been made, 
 although it may be made ; 
 
 (13) that no curse has been passed upon the world or on any 
 creatures inhabiting it on account of any moral stumblings 
 or falls in men ; 
 
 (14) that the making of the wrong choice is a going astray, 
 and may be spoken of as a fall or stumbling ; 
 
 (15) that deliberate wrong choice, repeated and insisted in, 
 involves the principle of disobedience ; that disobedience 
 may grow into rebellion ; and that rebellion against God 
 is separation from him who is Life, and is therefore death 
 (i. 167); 
 
 (16) that the term death is used in the New Testament in 
 three senses, each of which must be carefully distinguished 
 from the rest : (i) as denoting what is commonly called the 
 death of the body, (2) as denoting the death of sin, and (3) 
 as denoting the death to sin (i. 142, 168) ; 
 
 (17) that falls and stumblings are signs of imperfection, and 
 that nothing imperfect can " satisfy " the Divine Mind ; 
 
 (18) that, as God cannot be said to be satisfied with anything 
 short of a righteousness and love corresponding wholly to 
 his own, men who sin, or are liable to sin, cannot give him 
 this satisfaction (i. 299) ; 
 
 (19) that this satisfaction can be given only by One who is 
 
AND THE TEACHING OF BISHOP CO LENS O. 
 
 without sin, that is, by one who is eternally, once for all, 
 dead to all sin ; 
 
 (20) that the Divine Love, showing itself in the death to sin, 
 is stronger than the death of sin, and will finally conquer 
 and destroy it (i. 142); 
 
 (21) that he who is eternally dead to all sin is the Eternal 
 Son, co-equal with the Father, the brightness of his glory, 
 the express image of his person, God of God, Light of Light, 
 Very God of Very God ; 
 
 (22) that the Eternal Son is the Word of the Father, who has 
 spoken and speaks, by and through and in all prophets and 
 teachers and righteous men ; 
 
 (23) that the Eternal Son has given always, and gives, to the 
 Father that satisfaction which creatures in whom sin is not 
 extinguished cannot give ; 
 
 (24) that the satisfaction lies in his absolute unswerving 
 obedience to right and eternal rejection of wrong ; 
 
 (25) that this satisfaction is his sacrifice, his making of 
 himself holy, his sanctification, and that his sanctification, 
 his becoming and being holy, is his death to sin and his 
 eternal rejection of it (i. 300) ; 
 
 (26) that this death to sin is the one sufficient sacrifice, 
 oblation, and satisfaction for the sins of the whole Kosmos 
 (i. 300) ; 
 
 (27) that as offering this satisfaction to the Father, he may 
 be spoken of as himself the victim and himself the priest 
 (i. 300) ; 
 
 (28) that it is strictly of this his death to sin that we are 
 commanded to continue a perpetual memory, by and through 
 holiness of life, until his coming again, that is, until the 
 victory of righteousness over sin is fully accomplished ; 
 
 (29) that this his death to sin is the eternal life which 
 he lives to God ; 
 
 (30) that this death to sin is his resurrection or up-rising 
 (i. 142) ; 
 
 (31) that the baptized are buried with him into this death 
 to sin, and into no other ; 
 
THE CHURCH OF ENGLAND, 
 
 (32) that in varying measure we may be now partakers of 
 this resurrection or up-rising, and shall finally through the 
 Divine working attain to it altogether ; 
 
 (33) that we are partakers of his resurrection, only as up-rising 
 from the death of sin to the life of righteousness ; 
 
 (34) that the spiritual up-rising is a present and eternal reality 
 
 (ii. 99) ; 
 
 (35) that there is, in another sense, an up-rising of the living 
 agent at the moment which is commonly spoken of as the 
 death of the body ; 
 
 (36) that we are living on this earth a life answering to that 
 of the bare grain after the sower has placed it in the earth 
 until its germination ; 
 
 (37) that our gross organized bodies, so-called, are no part of 
 ourselves ; that they are simply as the husk or shell of 
 the grain sown in the earth, and that after the change 
 called death we have nothing more to do with the husk or 
 shell then cast aside ; 
 
 (38) that the resurrection (or uprising), the Anastasis (or up- 
 standing), spoken of by St. Paul has no reference to any 
 supposed revival of dead bodies, so-called ; 
 
 (39) that the Divine Sower sows his seed at the moment when 
 the life of man upon the earth begins ; 
 
 (40) that the change which we commonly speak of as death 
 is not the destruction of the living agent, any more than the 
 breaking and casting aside of the husk or shell is the 
 destruction of the living seed or grain ; 
 
 (41) that St. Paul speaks of the seed as dying only in reference 
 to its casting off its husk or shell, its true life remaining 
 unbroken ; and that men in like manner die only as casting 
 off the covering of the flesh, the gross organized body being 
 no part of ourselves ; 
 
 42) that the popular notions and beliefs in reference to a 
 great assize or judgement day are wholly baseless, and 
 altogether misleading; 
 
 (43) that the quickening of the seed is instantaneous, in a 
 moment, in the twinkling of an eye, as at the sound of a 
 
AND THE TEACHING OF BISHOP COLENSO. n 
 
 trumpet, the ■ moment of the so-called death being the 
 moment of quickening or up-rising; and that so with men 
 the moment of so-called death is the Anastasis, or up- 
 standing to new life in the twinkling of an eye as at the 
 call of a trumpet ; 
 
 (44) tha|; he that dwells in Love, dwells in God and God in 
 him ; that whoso confesses that Jesus is the Son of God, 
 God dwells in him and he in God ; that he who eats the 
 flesh of Christ and drinks his blood dwells in Christ and 
 Christ in him ; that except we eat the flesh of the Son of 
 man and drink his blood, we have no life in us ; that he 
 who keeps God's commandments, dwells in God and God 
 in him ; that these propositions are all equivalent, and that 
 all have exactly the same meaning (i. 144-147, ii. 73, 96) ; 
 
 (45) that the terms flesh, blood, bread, wine are symbolical, 
 and that Sacraments are symbolical also (ii. 73) ; 
 
 (46) that there is one baptism only for the remission of sins, 
 this baptism being the baptism or burial into the death of 
 Christ ; in other words, the being made partakers of his 
 death to sin ; 
 
 (47) that in the Eucharist we bear witness to this his death to 
 sin until his coming again, that is, until the death of sin, the 
 last enemy which is now being destroyed, has been brought 
 to an end (ii. 97) ; 
 
 (48) that the Divine work is a work for the extinction of sin 
 and not merely for its punishment (i. 147) ; 
 
 (49) that much of the traditional teaching on the subject of 
 punishment is blasphemy against the Divine nature ; 
 
 (50) that lies told to children, or to any, on this subject in 
 order to frighten them into goodness are grossly wicked, 
 and involve the guilt of murder (i. 158, 159); 
 
 (51) that honest doubt is not sinful (i. 165) ; 
 
 (52) that there is no sin in mere error or mistake (i. 617) ; 
 
 (53) that the Divine Will cannot be defeated ; 
 
 (54) that ultimate failure, even in a single instance, to over- 
 come evil by good and to extinguish the evil is really the 
 defeat of the Divine Will (i. 166) ; 
 
THE CHURCH OF ENGLAND, 
 
 (55) that a will or spirit so malignant as to hate God as 
 God, or goodness, and possessed of knowledge and power 
 next to omniscience and omnipotence, is inconceivable and 
 impossible (ii. 94, 97) ; 
 
 (56) that the devil is an impersonation, or symbol, of the 
 promptings of the selfish nature, a dark image of the man 
 himself (ii. 95) ; 
 
 (57) that evil is perishable and must perish ; 
 
 (58) that God can never make any compromise with evil 
 
 (i. 298) ; 
 
 (59) that all plans, schemes, or theories of partial salvation 
 imply compromise with evil ; 
 
 (60) that the gifts of God are without repentance, and that 
 they are universal (ii. 98). 
 
 II. 
 I believe — 
 
 (61) that there is no infallible Church (i. 410) ; 
 
 (62) that there is no infallible book (ii. 88, 89) ; 
 
 (63) that the tyranny based on the supposed authority of 
 so-called infallible books has become an unbearable curse, 
 which must be put down ; 
 
 (64) that Latin and Greek theological terms are of little use, 
 and may do great mischief, to average Englishmen, until 
 they are translated into English ; 
 
 (65) that salvation is a Latin word, meaning only healing, 
 or the making of anything sound, whole, and strong, and 
 therefore denoting not an act but a process (i. 299) ; 
 
 (66) that Saviour is a Latin word, for which it would be 
 altogether better to use the English word healer (i. 652) ; 
 
 (^"j^ that probation is a Latin word, denoting the trial or 
 testing of capacities for further education ; 
 
 (68) that damnation is a Latin word, which represents the 
 Greek krisis, and therefore means simply a judging ; 
 
 (69) that resurrection is a Latin word, representing the Greek 
 Anastasis, and meaning therefore an upstanding or up- 
 
AND THE TEACHING OF BISHOP COLENSO. 13 
 
 (70) that resurrection of damnation is a Latin phrase, meaning 
 an uprising, to be followed by a judging ; 
 
 (71) that incarnation is a Latin word, meaning infleshing — a 
 word which conveys no very definite meaning to average 
 English-speaking men ; 
 
 (72) that revelation is a Latin word, meaning the putting 
 aside of a veil or veils which hinder sight ; 
 
 (73) that prophecy is a Greek word, denoting the preaching, 
 teaching, or proclaiming of the truth ; 
 
 (74) that miracle is a Latin word, denoting anything that 
 rouses wonder, as the order of the Kosmos and the Univer- 
 sality of the Divine Love ; 
 
 (75) that atonement is an English word, meaning only the 
 making one, at-onement, but now so commonly made to 
 bear a wrong connotation that it might be well to drop the 
 use of it ; 
 
 {f&j that punishment is a Latin word, denoting the mere 
 giving of pain without assigning any reason, but repre- 
 senting the Greek word kolasis, which means a cutting, 
 pruning, or shaping for the good of the thing cut, pruned, 
 or shaped ; 
 
 (^Jj) that satisfactio7i is a Latin word, meaning only the doing 
 enough ; and that, so long as we sin, we cannot do 
 enough ; 
 
 (78) that Epiphany is a Greek word, represented by the Latin 
 manifestation, and meaning a showing forth, as of the 
 Divine Love by the Eternal Son ; 
 
 (79) that sacrifice is a Latin word, meaning making holy, or 
 the being made holy, sound, whole, strong, and not in any 
 way denoting the rejection, casting aside, wasting, spoiling, 
 or destruction of anything ; 
 
 (80) that redemption is a Latin word, denoting a taking back, 
 and so a rescuing, as from moral and spiritual evil ; 
 
 (81) XhaX justification is a Latin word, meaning the making 
 just, good, upright, holy, and therefore, like Salvation, 
 or Healing, denoting not an act, but a process ; 
 
 (82) that the sacrifice of Christ is his own righteousness, 
 
14 THE CHURCH OF E^ GLAND, 
 
 obedience, and love, manifested in his thoughts, wordSj 
 and works (i. 145, ii. 74) ; 
 
 (83) that nothing can be sacrificed, or made holy, except that 
 which has a capacity for holiness (i. 299) ; 
 
 (84) that none can sacrifice anything but in so far as he is 
 himself holy ; 
 
 (85) that the only sacrifice which men can offer is the 
 reasonable offering of themselves to God ; 
 
 (86) that therefore the so-called blood and other outward 
 sacrifices were not sacrifices at all, except by a metaphor ; 
 
 (87) that no metaphorical sacrifice can take away sinfulness 
 or sins; 
 
 (88) that sin and sinfulness can be lifted up and taken away 
 only by the blood of Christ, that is, by the love of the 
 Eternal Son (ii. 96) ; 
 
 (89) that the work of Christ is the revelation or showing forth 
 of God, and of our relation to him as of children to a loving 
 Father (ii. 80) ; 
 
 (90) that by the light which shines in the life of the Eternal 
 Son and is reflected in us, the sayings and doings of good 
 men, the writings of prophets and apostles, the words 
 recorded to have been uttered by Christ himself, must all 
 be tried (i. 153). 
 
 III. 
 I believe — 
 
 (91) that the Church of God is the blessed company of all 
 faithful people in all worlds, and will in the end include all 
 moral and responsible beings ; 
 
 (92) that the Catholic Church on earth is a living society, 
 but without organization as a whole, and consisting of all 
 who profess and call themselves Christians (ii. 70) ; 
 
 (93) that the creeds of the Catholic Church shadow forth to 
 us the eternal realities of the world unseen (ii.- 83, 89) ; 
 
 (94) that the Church of England is the Church of this realm, 
 the fundamental principle of which is the Supremacy of the 
 Crown in all causes ecclesiastical, and in which an appeal 
 
AND THE TEACHING OF BISHOP CO LENS O. 15 
 
 lies to the Crown, the standards and formularies of the 
 Church being interpreted by the Sovereign in Council 
 (i. 203, 374, 385, ii. 169) ; 
 
 (95) that the faith as well as the discipline and ritual of 
 Christendom is liable to change and modification (i. 273) ; 
 
 (96) that the work of the Church is to modify views popularly 
 taken of Christianity, and that the Church of England at- 
 tempted, and in part achieved, this task at the Reformation 
 (i. 153, 273, ii. 177). 
 
 IV. 
 I assert — 
 
 (97) that the Divine work in the world is in no way neces- 
 sarily bound up with, or dependent upon, the historical or 
 theological accuracy of any written record (ii. 71, 78) ; 
 
 (98) that a more hopeless and carnal position cannot be 
 imagined than that which identifies any Scripture with 
 God's revelation of himself to man (ii. 88) ; 
 
 (99) that the moral and religious truth, and this alone, is the 
 word of God contained in the books of the Old and New 
 Testaments (i. 471) ; 
 
 (100) that miracles and prophecy in the traditional accepta- 
 tion of the words furnish no basis of religion (i. 363) ; 
 
 (lOi) that the stories of the migrations, wars, battles, conquests 
 and reverses of Israel have nothing in common with the 
 teaching of Christ, with the way of salvation, and with the 
 fruits of the Spirit (i. 310) ; 
 
 (102) that the earth and the whole Kosmos were not made 
 and finished in a week of six days, or within any definite 
 period ; 
 
 (103) that there is no reason for holding the earth to have 
 been made before the sun and the moon, or for thinking 
 that the stars were put in as adjuncts of the night without 
 any particular purpose ; 
 
 (104) that the stories in Genesis relating to times said to 
 precede the Noachian Flood are not historical narratives ; 
 
THE CHURCH OF ENGLAND, 
 
 (lOS) that the narrative of the naming of all creatures by one 
 
 man created alone is impossible ; 
 (io6) that there is not the least warrant for the notion that 
 
 all mankind are descended from Adam and Eve (i. 577) ; 
 
 (107) that the pains of child-bearing to the mother are not 
 the consequences of yielding to the seducements of lust ; 
 
 (108) that such a deluge as that which is related in the Book 
 of Genesis has never taken place ; 
 
 (109) that the story of the temptation of Eve and Adam is 
 simply- a symbolical narrative illustrating the course of 
 sexual passion ; 
 
 (no) that there are two or more different and self-disproving 
 
 accounts of the Creation, Deluge, and other events or 
 
 incidents in the Book of Genesis ; 
 (in) that the serpent and the tree which are said to have 
 
 caused the fall of Eve and Adam are one and the same 
 
 thing in different states (i. 579) ; 
 
 (112) that Methuselah could not have died both before the 
 Flood and after the Flood ; 
 
 (113) that the story of Joseph does not furnish the lessons 
 which some religious teachers have drawn from it (i. 597) ; 
 
 (i 14) that the story of Abraham is not a simple story by one 
 single writer ; 
 
 (115) that the inconsistencies and contradictions in this story 
 are explained by the fact that it is the composite work of 
 two, three, or more minds, writing from different points of 
 view in different ages (i. 599) ; 
 
 (116) that the whole narrative of the Exodus is in its details 
 impossible ; 
 
 (117) that the existing narrative of the Pentateuch is an 
 aggregate of many narratives, more or less self-contradictory, 
 and inconsistent each with the rest ; 
 
 (118) that the whole history of the Jewish people is unintel- 
 ligible on the supposition that the Pentateuch is Mosaic, 
 i.e. was all written before the Jewish conquest of Canaan 
 (i. 625) ; 
 
 (119) that everything becomes clear on the supposition that 
 
AND THE TEACHING OF BISHOP COLENSO. 17 
 
 no part of it is older than the times of the Kings, and that 
 the Levitical and priestly legislation is exilic and post-exilic ; 
 
 120) that legislation is ascribed to Jehovah himself at the 
 time of the Exodus, which was framed many centuries 
 after it ; 
 
 121) that the story of the institution of the Mosaic passover 
 is a late fiction (i. 636, 641) ; 
 
 122) that this remark applies also to the stories relating to 
 the institution of the other Jewish feasts ; 
 
 123) that the name Jehovah could not have been made 
 known for the first time to Moses and also have been well 
 known to Adam and Eve and their progeny ; 
 
 124) that the Sinaitic peninsula was as incapable of sup- 
 porting a population of three millions of men with the same 
 number of cattle at the supposed time of the Exodus as it 
 is now (L 509) ; 
 
 125) that the alleged removal of the Israelites from the 
 land of Goshen is wholly without parallel in history 
 (ii. 284) ; 
 
 126) that the forty years' wanderings in the desert are 
 imaginary (ii. 289) ; 
 
 127) that the story of Balaam is also imaginary, and that 
 much of it belongs to the post-exilic ages (ii. 291) ; 
 
 128) that Moses, having never crossed the Jordan, could not 
 have repeatedly travelled through the lands beyond the 
 Jordan ; 
 
 129) that the law of the obstinate son is a parable belonging 
 to the age of the Deuteronomist, which is probably that of 
 Josiah (ii. 297) ; 
 
 130) that narratives which contradict or exclude each 
 other in matters of common and every-day life are not 
 to be trusted when they speak of matters extraordinary 
 (ii. 300, 301) ; 
 
 131) that the real history of the Jews followed a course 
 precisely opposite to that which it is generally supposed to 
 have taken (ii. 304) ; 
 
 132) that tiie story of the Midianitish war was put together 
 
THE CHURCH OF ENGLAND, 
 
 by the imagination of the Deuteronomist, merely to serve 
 as a warning to his countrymen of his own age (i. 519) ! 
 
 (133) that there is not the least reason for supposing that the 
 duration of human life was ever longer than it is now, and 
 much reason for supposing that it was shorter ; and also 
 that there is no reason for thinking that men were ever 
 larger than they are now, while many reasons point the 
 other way (i. 581, 588, ii. 278) ; 
 
 (134) that the Book of the Law discovered in the Temple in 
 the time of Josiah was the Book of Deuteronomy, and that 
 the writer of this book was most probably Jeremiah (i. 223, 
 556,621, ii. 295) ; 
 
 (135) that the Books (so-called) of Chronicles contain a deli- 
 berately garbled history ; 
 
 (136) that wherever the narrative of the Books of Chronicles 
 differs from that of the Books of Kings, the former is 
 fictitious and false ; 
 
 ( 1 37) that the design of the writers of the Books of Chronicles 
 was not to write history, but so to pervert history as to 
 make it appear that the Levitical law had been published 
 in the lifetime of Moses and fully carried out ever since, 
 and to gloss over, where it was not possible to suppress, 
 every fact which might militate against this position 
 (ii. 84) ; 
 
 (138) that the national religion of the Jews to the time of the 
 Babylonish captivity was a sensual, foul, and bloodthirsty 
 idolatry, marked by a singular addiction to what are called 
 human sacrifices ; 
 
 (139) that the Temple worship against which the prophets 
 protested was the worship of Adonis and the Ashera or 
 grove (i. 676) ; 
 
 (140) that the sign of Jonah was his preaching to the Ninevites, 
 not any prodigy connected with his name (ii. 90) ; 
 
 (141) that the tyranny of so-called Sabbath-keeping in ancient 
 and in modern times rests on the fourth commandment 
 alone, and that the two versions of this commandment 
 contradict each other, and are both the product of an age 
 
AND THE TEACHING OF BISHOP COLENSO. 19 
 
 many centuries later than that which is assigned to Moses 
 (ii. 91) ; 
 
 (142) that Moses is a personage as shadowy perhaps and 
 unhistorical as ^neas in the history of Rome or our own 
 King Arthur (i. 661) ; 
 
 (143) that Joshua is apparently an entirely mythical character; 
 
 (144) that the law of jealousy, if Mosaic, was adopted by 
 Moses from existing and probably very ancient and 
 wide-spread superstitions (ii. 273). 
 
 V. 
 I assert — 
 
 (145) that the same methods of criticism must be applied to 
 the New Testament as to the Old Testament or any other 
 books ; 
 
 (146) that the genealogies in the first and third Gospels are 
 historically false, and that the compilers of them had no 
 care whether they were, or were not, historically true 
 
 (i- 473) ; 
 
 (147) that the whole Eschatology of the New Testament is 
 drawn from the book of Enoch, and therefore that the 
 discourses in Matthew xxiv. were not uttered as they are 
 there given (i. 59^) ; 
 
 (148) that the mission of the Twelve and of the Seventy was 
 a mission to heal the sick from sin, to cleanse the spiritually 
 leprous, to raise the morally dead, to give hearing and sight 
 to the spiritually deaf and blind ; and that this language, 
 which had no reference to the curing of bodily diseases, has 
 all been transmuted into a mission of mere thaumaturgy 
 which has nothing moral or spiritual about it (ii. 113) ; 
 
 (149) that many of the narratives of thaumaturgy in the 
 New Testament are the result of this transmutation and 
 petrifaction (ii. 114); 
 
 (150) that the account of the marvels of the day of Pentecost 
 in the Acts of the Apostles is made up from two contra- 
 
20 THE TEACHING OF BISHOP COLENSO. 
 
 dictory notions as to the meaning and working of the 
 gift of tongues (ii. 1 1 1) ; 
 
 (151) that reHgion in no way depends on the truth or the 
 falsity of the narratives or precepts of any particular portion 
 of the Hebrew or any other Scriptures ; 
 
 (152) that the true relations of the Hebrew Scriptures with 
 all other sacred books can be determined only by a full 
 and diligent comparison of all together ; that all these 
 books have in greater or less degree done good, and have 
 made men wiser, better, and happier ; and that among them 
 the Scriptures of the Old and New Testaments stand in 
 every way pre-eminent (i. 311) ; 
 
 (153) that the more the Bible is studied, the more Divine it 
 seems ; the more august, and grand, and wonderful ; the 
 more full of real support and solid comfort for the soul of 
 man (ii. 87) ; 
 
 (154) that the Divine Love to us, revealed in and by the 
 Eternal Son, is independent of the truth and falsehood of 
 any details in any narratives, and that the loss of any num- 
 ber of such details cannot diminish the Eternal Love of our 
 Heavenly Father, or affect our relations to and our trust in 
 him (ii. 77-81). 
 
 George W. Cox. 
 
THE MEANING OF THE EUCHARISTIC OFFICE IN 
 THE BOOK OF COMMON PRAYER. 
 
 The Preface. 
 
 It is very meet, 
 right, and our bound- 
 en duty, that we 
 should at all times, 
 and in all places, give 
 thanks unto thee, O 
 Lord, Holy Father, 
 Almighty, Everlasting 
 God. 
 
 Therefore with An- 
 gels and Archangels, 
 and with all the com- 
 pany of ^heaven, we 
 laud and magnify thy 
 glorious Name ; ever- 
 more praising thee, 
 and saying, Holy, 
 holy, holy, Lord God 
 of hosts, heaven and 
 earth are full of thy 
 glory : Glory be to 
 thee, O Lord most 
 High. Amen. 
 
 AVe acknowledge gladly and cheerfully that we 
 are bound always and everywhere to be thank- 
 ful, because for all without exception the act of 
 creation and the gift of life are the promise and 
 the earnest of the hfe of holiness, truth, and love, 
 which shall be reached when the conquest of sin 
 shall after whatsoever troubles and pains have 
 been achieved. We are sure that nothing can de- 
 feat thy blessed purpose, that nothing can in the 
 end withstand thy Holy Will ; that our sojourn 
 here is but one stage out of many, during which 
 thy work is being carried on for the salvation, 
 the making sound, whole, and strong, of all thy 
 rational and spiritual creatures. 
 
 We desire, therefore, to give thanks to thee 
 for thy unfailing and all-embracing Righteous- 
 ness and Love, together with all thy creatures 
 whose powers and gifts are higher than our own, 
 and who have reached their blessedness through 
 conflicts like our own, in worlds constituted after 
 the ordering of the earth in which thou hast 
 placed us, being assured that in all thy creatures 
 moral and spiritual life can be attained only by 
 deliberate will, which chooses the good and 
 casts aside the evil ; that this moral and spiritual 
 life is that which thou hast willed for them all ; 
 and that all those of whom we speak as tliy 
 angels or messengers, as cherubim or seraphim. 
 
THE CHURCH OF ENGLAND, 
 
 are those who have risen after falling, and after 
 many failures and stumblings have in the end, 
 as working in thee and with thee, won the 
 victory over all evil and all sin. Even now, 
 therefore, while still bearing the burden and toil 
 of the conflict, we praise thee and rejoice in 
 thy goodness and thy glory for ever and ever. 
 
 The Prayer of Access. 
 
 We do not pre- 
 sume to come to this 
 thy table, O merciful 
 Lord, trusting in our 
 own righteousness, 
 but in thy manifold 
 and great mercies. 
 We are not worthy so 
 much as to gather up 
 the crumbs under thy 
 table. But thou art 
 the same Lord, whoFe 
 properly is always to 
 have mercy : 
 
 Grant us therefore, 
 gracious Lord, so to 
 eat the flesh of thy 
 dear Son Jesus Christ, 
 and to drink his 
 blood, 
 
 that our sinful bodies 
 may be made clean 
 by his body, 
 
 We draw near with faith and full trust and 
 assurance in thy Love, and we take to our com- 
 fort this sacrament of outward signs denoting an 
 inward grace : but we do so because we trust in 
 thee, not in ourselves, not in anything that we 
 have done, or that, while we are battling with 
 the evil that is in us, we can do. We are toiling 
 along on the road, with much stumbling and 
 falling ; but we know that thy love will never fail 
 us. We do not, therefore, speak of ourselves as 
 having any worthiness. It is enough for us to 
 know that, if we fall, it is thy will that we should 
 rise up again, and that by training and discipline 
 thou wilt bring all in the end to desire so to rise, 
 even though now they desire it not. We have 
 stumbled ; we have fallen ; and we acknowledge 
 that we have lived unworthily of our high call- 
 ing. But thou art infinitely holy and righteous, 
 and thou knowest no change in thy mercy, for 
 thou art working always to bring all men to 
 thyself 
 
 Bring us, therefore, O merciful Father, to this 
 union with thyself, which is shadowed forth to 
 us under the symbols of bread and wine, of the 
 food which nourishes and strengthens our tan- 
 gible frames, and under the signs of the flesh 
 and blood of the Eternal Son, of the flesh wliich 
 denotes the living truth which sets us free, of 
 the blood which denotes his boundless, all- 
 embracing, all-heaUng, and all strengthening 
 Love, for we acknowledge the failures, the 
 weakness, and the wrong of our lives, in 
 thought, word, and deed, and the impurity 
 which comes of evil choice and evil action. 
 Our sinful selves need cleansing by his pure 
 
AND THE TEACHING OF BISHOP COLENSO. 
 
 23 
 
 and our souls washed 
 through his most pre- 
 cious blood, 
 
 and that we may ever- 
 more dwell in him, 
 and he in us. Ame7i. 
 
 and holy self, by the holiness and truth which 
 make him to be what he is, 
 and we pray thee that we may be washed free 
 of all defilem( nt, from all spots or stains of an 
 evil and corrupt will, knowing that we can be so 
 washed only through his most precious blood 
 which is his Love, cleansing all defilement, 
 healing all disease, and strengthening all weak- 
 ness, and knowing also that he who keeps thj 
 commandments dwells in thee and thou in 
 him, because they who do thy will dwell in 
 Love, and thou art Love unfailing and eternal. 
 
 Almighty God, our 
 heavenly Father, who 
 of thy tender mercy 
 didst give thine only 
 Son Jesus Christ to 
 suffer death upon the 
 cross for our redemp- 
 tion ; 
 
 who made there (by 
 his one oblation of 
 himself once offered) 
 
 The Prayer of Consecration. 
 O Lord Almighty, we pray unto thee as the 
 Father who art in the heavens, in whom all, 
 good and bad, live and move and are, who in 
 very truth art the Father of all men, loving all 
 with a love immeasurably deeper than that which 
 any fathers on earth have or can have for their 
 children. We know, O Father, that all thy 
 dealings with all mankind spring from mercy 
 and love, in which is no particle of vindictive- 
 ness or resentment or of mere desire to exact 
 penalties from, or to inflict suffering on, wrong- 
 doers. We know that Jesus Christ, thy Anointed, 
 the Healer, is thine only Son, very God of very 
 God, all obedient, all righteous, all pure, while 
 we, who are his brethren, are selfish, iniquitous, 
 unclean. We know that in thy love for us 
 thou didst give him to suffer death, to die to 
 sin, and that he has died this death once for 
 all in his eternal rejection of all sin. His whole 
 life therefore is the death to sin, which none 
 others have died absolutely. It is, therefore, 
 also the offering of himself upon the cross of 
 submission and resignation whxh chooses always 
 to do the will of him who sent him ; and this 
 offering is made for our redemption or rescuing 
 from all that is evil, from all disobedience and 
 sin, to raise us from the death of sin to the hfe 
 of 'righteousness, and to perform this work in 
 all. His life, therefore, is this death to sin, and 
 this death is his Life. It is also one continuous 
 unbroken offering of himself, once for all, be- 
 
THE CHURCH OF ENGLAND, 
 
 a full, perfect, and 
 sufficient sacrifice, ob- 
 lation, and satisfac- 
 tion. 
 
 for the sins of the 
 whole world ; 
 
 and did institute, and 
 in his holy Gospel 
 command us to con- 
 tinue, a perpetual 
 memory of that his 
 precious death, until 
 his coming again ; 
 
 Hear us, O merciful 
 Father, we most hum- 
 bly beseech thee; and 
 grant that we receiv- 
 ingthese Ihycreatures 
 of bread and wine, 
 
 cause it is offered eternally without reference 
 to time or place, as an absolutely unsullied and 
 perfect union with thee, who art his Father 
 and ours — with thee, who, because thou art 
 infinitely righteous and loving, canst be satisfied 
 only with a righteousness and love correspond- 
 ing wholly with thine own, and who seest in 
 the absolute sinlessness and submission of thy 
 Son a full sacrifice or consecration of him- 
 self to all goodness and truth, a perfect 
 oblation or offering of his whole being to 
 thee, and a complete satisfaction, because in 
 him thou seest thine own holiness and love, 
 not marred as in all others by sin, but in 
 all the fulness of thy Godhead. In this con- 
 secration, oblation, or offering thou seest the 
 work of the true man, the quickening Spirit, 
 who is the fiistborn amorg his brethren, the 
 pattern after which all must be formed, the 
 mirror which remains unsullied by sin and 
 reveals the blessedness to which all shall be 
 brought when the last enemy shall be destroyed. 
 Ihis we are assured is his eternal work, of 
 which he alone has laid the foundation, and 
 which he alone, as being sinless, can bring to 
 perfection ; and by setting before all men the 
 good tidings of thy infinite love and all-embrac- 
 ing mercy, he has charged us never to forget 
 or lose sight of the truth on which our life and 
 health depend, namely, that thou requirest from 
 all the death to sin, which none save himself 
 has died always and which has the preciousness 
 of a perfect offering. He has bidden us to live 
 in this truth and in this conviction, until this 
 righteousness and truth are no longer dimly seen 
 and partially felt, but shall be so brought home 
 to the hearts of all that this shall in very truth 
 be his coming again, when he shall have put all 
 things under his feet and shall himself be sub- 
 ject to him that did subject all things unto him, 
 that God may be all in all. Hear us, therefore, 
 O God our Father, in whose unfailing mercy we 
 put all our trust, knowing that thou desirest 
 only that we shall live and dost purpose to bring 
 us all to life and strength, of which the visible 
 bread and wine made from corn and the grape 
 
AND THE TEACHING OF BISHOP COLENSO. 
 
 25 
 
 according to thy Son 
 our Saviour Jesus 
 Christ's holy institu- 
 tion, 
 
 in remembrance of 
 his death and passion, 
 
 may be partakers of 
 his most blessed Body 
 and Blood : 
 
 who in the same 
 night that he was be- 
 trayed, 
 
 took bread 
 
 and when he had 
 given thanks, he 
 brake it. 
 
 are signs and symbols, for, being in the body, 
 we by thine ordinance make use of signs or 
 symbols in everything. Our words are but signs, 
 by which we learn each the thoughts of others ; 
 and these signs of bread and wine are chosen 
 as signifying most of all the highest and closest 
 union with him who, promising rest to all who 
 are wearied and laden with sin, chose these 
 as abiding memorials of himself our Healer, 
 who is absolutely strong and perfect, and in 
 whom we also are being made sound, strong, 
 whole, freed from the disease of selfishness and 
 disobedience, raised up from the death of sin. 
 remembering with thankfulness that he died 
 and is dead to sin always, once and for all, 
 that in him every thought, word, and deed 
 was an absolute renunciation of all sin, to which 
 he died, enduring the struggle with temptation 
 at the cost of any suffering which it might bring 
 to him, yet always conquering. One with thee, 
 O heavenly Father, he desired only that we 
 should be one with thee in him, in a union of 
 which the union of our outward form with our- 
 selves is only a faint and feeble image. This 
 union he set forth as a partaking of his flesh 
 and sharing of his life, a being made absolutely 
 one with himself in holiness and truth, and 
 also as a partaking of his blood which is his 
 love, that which constitutes his life, the very 
 essence of his being. These are truths which 
 all signs and all words can set forth only im- 
 perfectly ; and the signs so chosen by him we 
 receive as the clearest interpretation and most 
 forcible expression of his purpose and work, a 
 purpose brought out more and more clearly by 
 the contrast of the dark shadow of sin in those 
 amongst whom and in whom and for whom 
 he was working, and whose selfishness was re- 
 buked by his unspotted purity. Before this 
 supreme trial he employed the signs of which 
 he had before spoken, taking bread, which is a 
 sign of the nourishment of our bodily life, as the 
 symbol of the food of righteousness and truth 
 which sustains our spiritual life. In the struggle 
 with sin, with all that opposes itself to the 
 Divine Will and righteousness, there could be 
 
26 
 
 THE CHURCH OF ENGLAND, 
 
 and gave it to his dis- 
 ciples, saying, Take, 
 eat, this is my Body, 
 
 which is given for 
 you : 
 
 Do this in remem- 
 brance of me. 
 
 Likewise after supper 
 he took the Cup ; 
 
 and, when he had 
 given thanks. 
 
 he gave it to them, 
 saying. Drink ye all 
 of this ; for this is my 
 Blood of the New 
 Testament, 
 
 which is shed for you 
 and for many for the 
 remission of sins : 
 
 only thankfulness in the thought of this Divine 
 purpose, and this thankfulness in the midst of 
 suffering he signified by the breaking of the 
 bread ; and by giving the portions to all signi- 
 fied further that all should be fed, kept aHve, 
 made strong and whole in him, as eating his 
 flesh, as receiving the fulness of his life, as 
 being united with him for ever in a spiritual 
 growth to which there shall be no limit, a 
 blessing offered to all, and to be in the end 
 received by all, as the loving purpose of God 
 is accomplished through the discipline by which 
 his work shall be effected. 
 
 These signs he desired to have associated 
 with the thought of himself, his life, and his 
 work, bringing up the remembrance of his 
 patience, his tenderness, his long-suffering, and 
 his love, and so raising in their hearts a longing 
 to be made like him. Carrying on this teaching 
 he put before them the other sign of the cup, the 
 sign of the well of water springing up to ever- 
 lasting life, because this water is the stream of 
 Divine Love, which the drought of sin can neither 
 extinguish nor exhaust. For this also he is thank- 
 ful, rejoicing in the infinite love of his Father 
 and ours, of his God and our God, knowing that 
 all who are in the graves of sin shall hear his 
 voice, and they who hear shall live, even though 
 they may needs go through fire and water before 
 they are brought to the wealthy place. The 
 token of this blessing he gave to all, bidding all 
 drink, for in his words was the assurance of a 
 blessing not stinted or hmited, the wine of the 
 cup representing the blood of the New Testa- 
 ment, the love of the new Covenant set forth in 
 the Gospel, or good tidings, that God loves every 
 son whom he chastises, and will through the 
 chastisement bring all to himself; so that, as 
 in Adam, all die the death of sin, in Christ all 
 shall be made alive unto God for evermore. 
 The blood, therefore, is shed, the wine is poured 
 out for all, even as the Divine Love is all-em- 
 bracing and all-sustaining, and the conviction of 
 this Divine Love will bring with it the blessing of 
 forgiveness, and peace, and the glotious freedom 
 of the children of God. He desired, therefore, 
 
AND THE TEACHING OF BISHOP COLE N SO. 
 
 V 
 
 Do this, as oft as ye 
 shall drink it, in re- 
 membrance of me. 
 
 Amen. 
 
 that the partaking of the food which nourishes, 
 and of the wine which strengthens the body- 
 should call up and be bound up with the thought 
 and the remembrance of himself The outward 
 visible sign was to be the token of the inward 
 spiritual grace, denoting the reality of the Divine 
 forgiveness in and through the Divine Love. 
 This oneness with him may Almighty God, our 
 Heavenly Father, vouchsafe to all, raising us 
 from the death of sin to the Hfe of righteousness 
 by the love which is stronger than death. Amen. 
 
 The Body of our 
 Lord Jesus Christ, 
 which was given for 
 thee, preserve thy 
 body and soul unto 
 everlasting life. Take 
 and eat this in remem- 
 brance that Christ 
 died for thee, and 
 feed on him in thy 
 heart by faith with 
 thanksgiving. 
 
 The Blood of our 
 Lord Jesus Christ, 
 which was shed for 
 thee, preserve thy 
 body and soul unto 
 everlasting life. Drink 
 this in remembrance 
 that Christ's Blood 
 was shed for thee, and 
 be thankful. 
 
 The Administr.-vtion. 
 
 The perfect righteousness, truth, and love of 
 the Eternal Son of God, which has been mani- 
 fested and is set forth always for thy benefit and 
 good, so that thou mayest be set free from all 
 bondage of sin, from all moral and spiritual 
 disease and sickness, do its good work in thee, 
 raising thee from death to life, quickening in 
 thee all the seeds of good, and rooting out and 
 destroying all the seeds of evil. Receiving this 
 bread, the sign of his flesh, that is, of all that 
 makes him to be what he is, remember that he 
 is eternally dead to sin, that thou mayest be 
 baptized into this death, and nourish thyself in 
 and through faith, and trust in his goodness, 
 mercy, and love, with a thankfulness not to be 
 disturbed by any grief or trotible. 
 
 The Love of the Eternal Son of God, the 
 Anointed Healer of all mankind, which was 
 and is manifested for thy sake, that by it thou 
 mayest be raised to health, strength, and peace, 
 be poured out upon thee more and more, so 
 that it may be as a well of water springing up 
 into everlasting Hfe. Drinking this wine as the 
 outward sign of the inward and spiritual grace 
 which he is ever ready to give thee in constantly 
 increasing measure, strive so to live that thou 
 mayest dwell in love, and so dwelling in love 
 mayest dwell in him and he in thee, to thy 
 everlasting comfort, thankfulness, and joy. 
 
THE CHURCH OF ENGLAND, 
 
 O Lord and hea- 
 venly Father, we thy 
 humble servants en- 
 tirely desire thy fa- 
 therly goodness to 
 accept this our sacri- 
 fice of praise and 
 thanksgiving ; most 
 humbly beseeching 
 thee to grant, that by 
 the merits and death 
 of thy Son Jesus 
 Christ, and through 
 faith in his blood, we 
 and all thy whole 
 Church may obtain 
 remission of our sins, 
 and all other benefits 
 of his passion. And 
 here we offer and 
 present unto thee, O 
 Lord, ourselves, our 
 souls and bodies, to 
 be a reasonable, holy, 
 and lively sacrifice 
 unto thee ; humbly 
 beseeching thee, that 
 all we, who are par- 
 takers of this holy 
 Communion, may be 
 fulfilled with thy grace 
 and heavenly bene- 
 diction. 
 
 And although we be 
 unworthy, through 
 our manifold sins, to 
 offer unto thee any 
 
 Post-Communion. 
 
 O Lord, we, who as children call thee our 
 heavenly Father, have now in all humility, 
 knowing our weakness, our sickness and our sin, 
 offered to thee the praise and thanksgiving of a 
 humble heart and contrite spirit ; and we beseech 
 thee to accept it as the offering of children who 
 desire to love thee more truly for all time to 
 come. We have been dead in sin : thy only 
 Son has died eternally to all sin. Only in this 
 his death canst thou, in thine infinite holiness, 
 be satisfied. In and by this his death he is taking 
 away the sins of all worlds ; and by it we pray 
 thee to set us all free from the chains and 
 bonds of our sins, and to grant this and all 
 other spiritual gifts and blessings to all who pro- 
 fess and call themselves Christians, and to all 
 who, as being moral and responsible crea- 
 tures, are members of the Church which is the 
 body of thine Eternal Son, who is the brightness 
 of thy glory, and the express image of thy holi- 
 ness, truth, and love. We are bound, O Lord, 
 to fulfil the purpose of our being : and the pur- 
 pose for which thou hast given us life is that 
 we may grow, and in the end may be made per- 
 fect, in goodness. This is the only offering 
 which thou canst accept, the only work by which 
 we may satisfy thee. This offering, therefore, 
 we present to thee, as moral and spiritual crea- 
 tures, and as living agents using the organized 
 frames with which thou hast clothed us, knowing 
 that sacrifice is the making of the thing pre- 
 sented absolutely holy, and that nothing can be 
 made holy which has not in itself the capacity 
 for hoHness, or by anyone who is not in himself 
 holy. The offering which we bring is, therefore, 
 one according to reason, and we pray thee to 
 bless it by giVing it life and strength, and to 
 grant this blessing to all of us who have here 
 received the outward signs of those inward and 
 spiritual gifts. 
 
 But we know that in our present estate we 
 cannot do all that thou wouldst have us do. 
 We cannot present to thee in our lives and 
 actions a holiness and goodness corresponding 
 
AND THE TEACHING OF BISHOP COLENSO. 
 
 29 
 
 sacrifice, yet we be- 
 seech thee to accept 
 this our bounden 
 duty and service ; not 
 weighing our merits, 
 but pardoning our of- 
 fences, through Jesus 
 Christ our Lord, by 
 whom, and with 
 whom, in the unity 
 of the Holy Ghost, 
 all honour and glory 
 be unto thee, O 
 Father Almighty, 
 world without end. 
 Amen. 
 
 Almighty and ever- 
 living God, we most 
 heartily thank thee, for 
 that thou dost vouch- 
 safe to feed us, who 
 have duly received 
 these holy mysteries, 
 with the spiritual food 
 of the most precious 
 Body and Blood of 
 thy Son our Saviour 
 Jesus Christ ; and 
 dost assure us thereby 
 of thy favour and 
 goodness towards us; 
 and that we are very 
 members incorporate 
 in the mystical body 
 of thy Son, which is 
 the blessed company 
 of all faithful people ; 
 and are also heirs 
 through hope of thy 
 everlasting kingdom, 
 by the merits of the 
 most precious death 
 and passion of thy 
 dear Son. And we 
 most humbly be- 
 
 to thine own. Such an offering is the Sacrifice 
 of the Eternal Son who has died once for all 
 to sin ; but we beseech thee to accept our im- 
 perfect offering of a partial obedience, which 
 we present with the confession of our short- 
 comings from that which is our bounden duty. 
 We plead no deserving of our own : we claim 
 no reward as of any merit. We pray thee to 
 look not on our shortcomings, but on the per- 
 fect holiness of the Eternal Son, in whom thou 
 art ever well pleased, and in whom we have 
 cleansing, strength, and healing, for thou, O 
 Father, art in him, and he is in thee, in the 
 unity of the Holy Spirit of truth and righteous- 
 ness, of purity, mercy, and love Eternal. Amen. 
 
 O Father Almighty and Everliving, we thank 
 thee heartily for our life and for the food without 
 whichnolifecanbe sustained; for the support and 
 strengthening of our tangible frames, and for the 
 strengthening and refreshing of our true selves by 
 the spiritual food, of which the bread and wine 
 now received are the outward signs. This food 
 is the Body and Blood of thy Eternal Son, the 
 Body denoting his substance, that is his good- 
 ness and holiness, the Blood signifying the love 
 of him who is the way, the truth, and the life, 
 the love which is manifested for the healing of 
 all the nations. These signs thou hast granted 
 to us as tokens that thou art indeed our Father 
 and we thy children ; that thy purpose towards 
 us has never changed ; that all thy dealings with 
 us have been prompted by thy love, which 
 works for the conquest and destroying of evil 
 in us and in all moral and responsible creatures. 
 Our faith is weak ; but by these mysteries or 
 symbolical rites thou dost teach us that we are 
 members of a higher society than any that we 
 see — members of the mystical body of thy Son, 
 which embraces all who have any love for thee, 
 and who seek, in all lands and in all times, to 
 grow in goodness and truth, and that we are 
 also heirs of a kingdom in which sin and evil 
 shall have no place, and for which we look with 
 the patience of hope, although the creation still 
 
30 
 
 THE CHURCH OF ENGLAND, 
 
 seech thee, O hea- 
 venly Father, so to 
 assist us with thy 
 grace, that we may 
 continue in that holy 
 fellowship, and do all 
 such good works as 
 thou hast prepared 
 for us to walk in : 
 through Jesus Christ 
 our Lord, to whom, 
 with thee and the 
 Holy Ghost, be all 
 honour and glory, 
 world without end. 
 Amen. 
 
 Glory be to God 
 on high, and in earth 
 peace, good will to- 
 wards men. Wepraise 
 thee, we bless thee, 
 we worship thee, we 
 glorify thee, we give 
 thanks to thee for 
 thy great glory, O 
 Lord God, heavenly 
 King, God the Father 
 Almighty. 
 
 O Lord, the only- 
 begotten Son Jesu 
 Christ ; Lord God, 
 Lamb of God, Son 
 of the Father, that 
 takest away the sins 
 of the world, have 
 mercy upon us. Thou 
 that takest away the 
 sins of the world, 
 have mercy upon us. 
 Thou that takest away 
 the sins of the world, 
 receive our prayer. 
 Thou that sittest at 
 the right hand of 
 
 groans and travails in pain by reason of him 
 who has subjected it to vanity in hope, because 
 all shall be brought to the glorious liberty of the 
 children of God, through the merit of him whose 
 offering of himself, the offering of absolute obedi- 
 ence and of eternal death to sin, is the satisfaction 
 for the sins of the whole Kosmos. But we have 
 to take heed lest we fall ; and we pray for thy 
 help so to guide and guard us that we may not 
 stray from this fellowship of thy true children, 
 but may do our duty as thou wouldst have us 
 do it, striving against the sin within us and 
 around us, until we are made like unto thy Son in 
 whom by the holy Spirit of truth is made mani- 
 fest to us the glory of thy love. 
 
 Gloria in Excelsis. 
 
 For the glad tidings of thy glorious love, 
 bringing peace on the earth and declaring thy 
 good will towards all men, we praise and bless 
 and worship thee with the whole heart and 
 mouth, because thou hast given us life to our 
 good and to thy glory, O Father Almighty. 
 
 O Eternal Son of the Father, who alone art 
 dead eternally to sin and alive eternally to God, 
 we pray thee look on our frailty and weakness, 
 and free us from the evil, as thou art ever hfting 
 up and taking away the sins of all worlds, even 
 as the sun lifts up and scatters the mists which 
 have gathered during the night. Thou knowest 
 the temptations and trials which beset us, and 
 the struggles in which we are often vanquished. 
 Accomplish in us all thy work of cleansing and 
 healing, of making us sound, whole, and strong. 
 Thou reignest until thou shalt have put all 
 enemies under thy feet : thou abidest in the 
 Divine glory and majesty, until every knee shall 
 bow and every tongue confess that thou art 
 Lord, to the glory of God the Father, — until 
 
AND THE TEACHING OF BISHOP CO LENS O. 
 
 31 
 
 God the Father, have 
 mercy upon us. 
 
 For thou only art 
 holy; thou only art the 
 Lord; thou only, O 
 Christ, with the Holy 
 Ghost, art most high 
 in the glory of God 
 the Father. Amen. 
 
 The peace of God, 
 which passeth all 
 understanding, keep 
 your hearts and minds 
 in the knowledge and 
 love of God and of 
 his Son Jesus Christ 
 our Lord : and the 
 blessing of God Al- 
 mighty, the Father, 
 the Son, and the 
 Holy Ghost, be a- 
 mongst you and re- 
 main with you always. 
 Amen. 
 
 the fire of the Divine Love be kindled in every 
 heart, and the last enemy which thou art now 
 destroying shall have been vanquished for ever. 
 For thou art the Eternal Son, One with the 
 Father in his holiness and truth and love, work- 
 ing always and everywhere by the holy Spirit of 
 all purity and righteousness, God of God, Light 
 of Light, Very God of Very God, whose kingdom 
 shall have no end. 
 
 The Benediction. 
 
 The peace which comes from God, which the 
 world cannot give or take away, — the peace 
 which, as being of the essence of the Divine 
 nature, is beyond our power of understanding, — ■ 
 strengthen you always in the knowledge and 
 love of God and of his Eternal Son, through the 
 indwelling and the working of the Holy Spirit, 
 assuring you that his righteousness is unchange- 
 able and his love unfailing ; and may his blessing 
 keep you from all fear and falsehood, arid 
 strengthen you in his holy love evermore. 
 
 George W. Cox, 
 
 RICHARD CLAV AUD SONS, LONDON AND BUNGAY. 
 
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