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 Pusey, E. B. 
 
 The holy Eucharist, a comfor 
 o the penitent 
 
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 BEFORE THE UNIVERSITY, 
 
 IX TiiKrATnp:i.)HALrnrHrii oj^-cniusr, in omohd, 
 
 ON THE FOURTH SUNDAY AFTER EASTER. 
 
 HV THK 
 
 REV. E. H. PUSEY, D.I). 
 
 lirOIUS PItdFF.SSOU OK HI.HRKW, CANON OK i:.iIUIST C HUHCM, ANT/ 
 l.ATK KKM.OW OF OHIKI, Cr)I,I,F.OK. 
 
 OXFORD. 
 
 JOHN HF.NRY TARKEK ; rs>t^ 
 
 .1. (J. F. AND J. RFVINGTON, LONDON. ^^ 
 1843. 
 
 ;^^ 
 
" The true imdeistanding of this fruition and union, which is 
 betwixt the body and the head, betwixt the true believers and 
 Christ, the ancient Catholic Fathers both perceiving themselves, 
 and commending to their people, were not afraid to call this 
 Supper, some of them, the salve of immortality and sovereign pre- 
 servative against death ; other, a deifical communion ; other, the 
 sweet dainties of our Saviour, the pledge of eternal health, the 
 defence of faith, the hope of the resurrection ; other, the food of 
 immortality, the healthful gTace, and the conservatory to everlasting 
 life. All which sayings bolh of the holy Scripture and godly men, 
 truly attributed to this celestial banquet and feast, if we would 
 often call to mind, O how would they inflame our hearts to desire 
 the participation of these mysteries, and oftentimes to covet after 
 this bread, continually to thirst for this food !" Homilies, Ix/ Pari 
 of {he Sermon on the Sacrament. 
 
 BAXTER, PRINTER, OXFORD. 
 
pREi \cp:. 
 
 It is with j)ain that the following Sermon is ]Hihlishecl. 
 For it is impossible for any one not to foresee one portion 
 of its effecls ; what floods, namely, of blasphemy against 
 holy ti iitli will be poured forth by the infidel or heretical 
 or secular and anti-religious papers with which our Church 
 and country is at this time afllicted. It is like casting with 
 one's own hands, that which is most sacred to be outraged 
 and profaned. Still there seem to be higher duties, which 
 require even this. The Gospel must be a savour unto life 
 or a savour unto death ; from the first, it has been blas- 
 phemed, wherever it has been preached. It has been 
 blasphemed by Jews, Pagans, and each class of heretics 
 as they arose ; the Arians used blasphemous jests, taught 
 the people blasphemous ballads, and profaned the Holy 
 Eucharist; increase of scoffers and blasphemers are among 
 the tokens of the last days; and yet the two witnesses are 
 to bear testimony, though in sackclolh. The more the 
 truth prevails, the madder must ilic world become ; (he 
 blasphemies with which holy truth is now assailed, arc but 
 a token of its victories. 
 
 The first duty of a Minister of Christ is to His little 
 ones; for tin ir sakes, lest any be per])lex('d in consecjuencc 
 of all which has been lately said, this Sermon is published; 
 and for them the following exj)lanation is intended. 
 
 Nothing, throughout the whole Sermon, was further from 
 my thoughts tiian cniitrovirsy. I had, on such occasions as 
 niv ofiico afforded, coinmeiued a course of Sermons on tlic 
 
IV 
 
 comforts provided by the Gospel for the penitent amid the 
 consciousness of sin, with the view to meet the charge 
 of sternness, involved by the exhibition of one side of 
 Cathohc truth ; in this course, the sacred subject of the 
 Holy Eucharist, of necessity, came in its order ; and it 
 was my wish (however I may have been hindered by sudden 
 indisposition from developing my meaning as I wished) 
 to point out its comforting character to the penitent in two 
 ways ; 1st) indirectly, because it is the Body and Blood of 
 his Lord, and is the channel of His Blessed Presence to 
 the soul, 2ndly) because in Holy Scripture the mention of 
 remission of sins is connected with it. 
 
 In essaying to teach this, I could not but forget contro- 
 versy; having, in the commencement, warned against ir- 
 reverent disputings, I lived for the time in holy Scripture 
 and its deepest expositors, the Fathers, and was careful to 
 use rather their language than my own, lest, on so high a 
 subject, I should seem to speak over-boldly. Conscious of 
 my own entire adherence to the formularies of my Church, 
 and having already repeatedly expressed myself on this 
 subject, and in the very outset of this Sermon conveyed at 
 once, that I believed the elements to " remain in their 
 natural substances," and that I did not attempt to define 
 the 7?iode of the Mystery that they were also the Body 
 and Blood of Christ'', I had no fear of being misunder- 
 stood. 
 
 Once more to repeat my meaning, in order to relieve 
 any difficulties which might (if so be) be entertained by 
 pious minds, trained in an opposed and defective system of 
 teaching, before whom the Sermon may now be brought. 
 My own views were cast, (so to speak) in the mould of the 
 minds of B]). Andrews'' and Abp. Bramhall'', which I re- 
 garded as the type of the teaching of our Church. From 
 them originally, and with them, I learnt to receive in their 
 
literal sense, our Hlessed liord's soleinii words, " Tliis is 
 My Body," and Ironi llieni, wliile 1 believe the consecrated 
 elements to become, by virtne of His consecrating Words, 
 truly and really, yet spiritually and in an ineflable way. His 
 Body and Blood, 1 learnt also to withhold my thoughts 
 as to the mode of this great Mystery, but " as a Mystery" 
 to " adore it''." With the Fathers then, and our own 
 great Divines, (explaining, as 1 believe, the tnie meaning 
 of our Church',) I could not but speak of the consecrated 
 elements, as being, what, since He has so called them, I 
 believe them to become. His Body and Blood; and I feared 
 not, that, using their language, I should, when speaking of 
 Divine and " spiritual" things, be thought to mean other- 
 wise than " spiritually," or having discJaimed all thoughts 
 as to the mode of their being, that any should suppose I 
 meant a mode which our Church disallows. 
 
 It remains only to say, that the notes (with a few ex- 
 ceptions) are such as, amid hurry and severe indisposition, 
 I could, when my Sermon was demanded, put together, 
 with the view at once of shewing those who were to 
 })ronounce upon it, that I had not used high language, 
 of my own mind, and that they might not unconscionsly 
 blame the Fathers, while they thought they were blaming 
 myself only They spread over the wider space, because, 
 
 b Bp. Andrews, ib. 
 
 ^ As shewn by the use of the Ancient words, " The Body of our Lord 
 Jesus Christ," (rejected in Edw. VI. 2d Book.) the Eubric for " the reverent 
 eating and drinking" of the consecrated elements which remain, and the Arti- 
 cle, which, while declaring that " the Body of Christ is given, taken, and 
 eaten in the Supper, only after a spiritual and heavenly manner," by the use 
 of the words " given" and " taken," shews that it calls That " the Body of 
 Christ" which is " given" by the minister, " taken" by the people. (See Knox's 
 Remains, ii. p. 170.) In like way, the Catechism teaches that " The Body and 
 Blood of Christ are verily and indeed taken and received of the faithful, in the 
 Lord's Supper." The very strength of the words of the Rubric denying " the 
 CorjHtral Presence of Christ'.s natural Flesh and Blootl" in itself implies (as we 
 know of those who inserted that Rubric) that they believed every thing short 
 nf this. 
 
wholly unconscious what could be objected to, I was 
 reduced to conjecture what it might be. 
 
 The Appendix is now drawn up by a friend, (the writer 
 being disabled) with the same view, that some might be 
 saved from objecting to what, though often taught, may be 
 new to them, when they see that the same, or things nmch 
 stronger, have been taught by a series of Divines in our 
 Church. It is not meant that some of these writers (e. g. 
 Mede) are always consistent with themselves ; it is meant 
 only to shew what has been taught, partly without rebuke, 
 partly with authority, in our later English Church. Nor 
 has it been the object to select the strongest passages of 
 our writers; on the contrary, some stronger than any here 
 quoted have been purposely passed by, out of arnvriter so 
 universally received as G. Herbert*^. The general tone of 
 doctrine has been the object chiefly had in view^ in the 
 selection. Some of the materials of the Catena have been 
 already used in previous explanations on the doctrine ^ 
 
 Passages or phrases, here and there, in the Sermon, 
 were, on account of the length of the whole, omitted in the 
 delivery; they were inserted in the copy called for, in 
 brackets, as making the whole more authentic ; these 
 distinctions are now omitted, as needlessly distracting 
 such as may read for edification, since in one instance 
 only did the passages so omitted contain doctrine, viz. 
 the words from the fathers from " and by commingling" to 
 " Divine Nature," p. 17, 18. 
 
 And now, may God have mercy on this His Church ! It 
 is impossible not to see, that a controversy has been 
 awakened, which, from the very saciedness of the subject, 
 
 d Both in his Poems and his Country Parson, which forms part of the 
 Clergyman's Instructor, a work printed by the University, and recommended 
 by Bishops to Candidates for Ordination. 
 
 « Tracts, No. 81 ; Mr. Newman's " Letter to Dr. Faussett ;" Bishop of 
 Exeter's Charge ; my " Letter to Dr. Jelf ;" " the doctrine of the Catholic 
 Church in England on the Holy Eucharist." 
 
VI 1 
 
 ainl \hv va{;iuMU'ss of the views ol" mnnv. an<l the incve- 
 rcncc of the age, one sliould, of all oIIkms, most liavc 
 deprecated. \vl tilings are in His hands, not in man's ; 
 and He, Who has so mercifnlly overruled every trial and 
 ever}' strife hitherto, to the greater good of this His 
 Church, will, we (hnibt not, if we obtain from Him j)atitiit 
 hearts, so overrule this also. And if, since I can now 
 speak in no other manner, 1 may, in this way, utter one 
 word to the young, to whom I have heretofore spoken from 
 a more solemn place, I would remind them, how, almost 
 prophetically, sixteen years ago, in the volume, which was 
 the unknown dawn and harbinger of the re-awakening of 
 deeper truth, this was given as the watchword to those 
 who should love the truth, " In " (juietness and confidence 
 shall V)e your strength." There have been manifold tokens, 
 that patience is one great grace which God is now calling 
 forth in our Church. " The wrath of man worketh not the 
 righteousness of God." Sore then though it be to see, as 
 we must see, the truth of God cast out and spoken against 
 and trodden under foot of many, they who love it, may well 
 be patient, when He, Whoso truth it is, bears so patiently 
 with us all ; sure, that even when it seems to be trampled 
 upon, it will thereby but sink the deeper into the " good 
 ground" of the " honest and good heart," thence to s]iring 
 up mulli])lied, in His good time, " thirty, sixty, an hundred 
 fold." 
 
 » U. XXX. 27. Motto to " The Christian Ymr, " 1827. 
 
 < 'hrtst Vliurrh, 
 Eiiihrr Wrek aftrr Ftdsf of Prntrrust , 
 1H43. 
 
Matt. xxvi. •>«. 
 
 Thifi is My Blood of the New Testament, iilticJi is alud 
 for maun for the remission of sins. 
 
 It is part of the manifold wisdom of God, that His gifts, 
 in nature and in grace, minister to distinct, and, as it often 
 seems, unconnected ends; manifesting thereby the more 
 His own Unity, as the secret cause and power of all things, 
 putting Itself forward in varied forms and divers manners, 
 yet Itself the one Cause of all that is. The element which 
 is the image of our Baptism, cleanses alike and refreshes, 
 cnlighteneth the fainting eye, wakens to life, as it falls, a 
 world in seeming exhaustion and death, changes the barren 
 land into a garden of the Lord, gives health and nourish- 
 ment and growth. And if in nature, much more in the (Jifts 
 of Grace. For therein God, not by Will or by Power 
 only, but by Himself and the Effluence of His Spirit, is 
 the Life of all which lives through Him. Our One Lord 
 is to us, in varied forms, all, yea more than all, His disciples 
 dare ask or think. All are His i.ife, Howing through all 
 His members, and in all, as it is admitted, effacing death, 
 enlarging life. As blind, He is our Wisdom; as sinful, 
 our Righteousness; as hallowed, our Sanctification; as re- 
 covered from Satan, our lU'demption; as sick, our Physician; 
 aswi'ak, our Strength; as unclean, our l-'oiiiitain ; as dark- 
 ness, our Light; as daily fainting, our daily Hrcad; as 
 dying, Life Lternal; as asleep in Him, our Resurrection. 
 
 It is, then, according to the analogy of His other gifts, 
 that His two great Sacraments have in themselves manifold 
 
 B 
 
gifts. Baptism containeth not only remission of sin, actual 
 or original, but maketh members of Christ, children of 
 God, heirs of Heaven, hath the seal and earnest of the 
 Spirit, the germ of spiritual life; the Holy Eucharist im- 
 parteth not life only, spiritual strength, and oneness with 
 Christ, and His Indwelling, and participation of Him, but, 
 in its degree, remission of sins also. As the manna is 
 said to have '' contented every man's delight and agreed 
 to every taste %" so He, the Heavenly Manna, becometh to 
 every man what he needeth, and what he can receive; to 
 the penitent perhaps chiefly remission of sins and continued 
 life, to those who have " loved Him and kept His word," 
 His own transporting, irradiating Presence, full of His own 
 grace and life and love; yet to each full contentment, 
 because to each His own overflowing, undeserved, good- 
 ness. 
 
 Having then, on former occasions, spoken of the Fountain 
 of all comfort, our Redeeming Lord, His Life for us 
 and Intercession with the Father, as the penitent's stay 
 amid the overwhelming consciousness of his sins, it may well 
 suit, in this our season of deepest joy, to speak of that, 
 which, flowing from the throne of the Lamb which was 
 slain, is to the penitent, the deepest river of his joy, the 
 Holy Mysteries ; from which, as from Paradise, he feels 
 that he deserves to be shut out, from which perhaps, in 
 the holier discipline of the Ancient Church, he would have 
 been for a time removed, but which to his soul must be 
 the more exceeding precious, because they are the Body 
 and Blood of His Redeemer. While others joy with a 
 more Angelic joy, as feeding on Him, Who is the Angels' 
 food, and " sit," as St. Chrysostom'' says, " with Angels 
 and Archangels and heavenly powers, clad with the kingly 
 robe of Christ itself, yea clad with the King Himself, and 
 having spiritual armoury,'' he may be the object of the joy of 
 
 => Wisd. xvi. 20. •> Horn. 46. in S. Joh. fin. 
 
d 
 
 An<Tcls; jind while as a penitent lie approacljcs as to the 
 Uedeemer's Side, lie may hope that havinf^ so been 
 brou;;lit, he, with the penitent, shall not be parted from It, 
 but be with Him and near Him in Paradise. " To the 
 holier," says another , " He is more precious as God; to 
 the sinner more precious is the Redeemer. Of lusher 
 value and avail is He to him, who hath more grace; yet 
 to him also to whom much is forgiven, doth He the more 
 avail, because "to whom much is forgiven, he loveth much." 
 
 Would that in the deep joy of this our Easter festival, 
 the pledge of our sealed forgiveness, and the earnest of end- 
 less life in God, we could, for His sake by Whom we have 
 been redeemed, lay aside our wearisome strifes, and that 
 to speak of the mysteries of Divine love might not become 
 the occasion of unloving and irreverent dlsj)utinLis. 
 Would that, at least in this sacred place, we coukl dwell in 
 thought, together, on His endless condescension and loving- 
 kindness, without weighing in our own measures, words 
 which must feebly convey Divine mysteries; rather 
 intent (as so many in this day seem) on detecting that 
 others have spoken too strongly on that which is unfathtmi- 
 able, than on ourselves adoring that Love, which is past 
 finding out. " When we speak of spiritual things," is 
 S. Chrysostom's'' warning, on approaching this same subject, 
 *' be there nothing of this life, nothing earthly in our 
 thoughts; let all such things depart and be cast out, and 
 be we wholly given to the hearing of the Divine word. 
 When the Spirit discoursetli to us, we should listen with 
 much stillness, yea with much awe. For the things this 
 day read are worthy of awe. ** Kxccpt ye eat tiie Flesh 
 of the Son of man and drink His Hlood, ye have no life in 
 you.'" 
 
 'i'hc penitent's joy, then, in the Holy Eucharist is not 
 the less deep, because the pardon of sins is not, as in Bap- 
 
 ' S. Ainl)r(Me dt- Joh. c. .'{. §.14. «! Horn. 47. in S. Juh. init 
 
 n2 
 
tism, its direct provision. The two great Sacraments, 
 as their very signs shew, have not the same end. Baptism 
 gives, the Holy Eucharist preserves and enlarges life. 
 Baptism engraffs into the true Vine ; the Holy Eucharist 
 derives the richness and fulness of His life into the branches 
 thus engraffed. Baptism buries in Christ's tomb, and 
 through it He quickens with His life ; the Holy Eucharist 
 is given not to the dead, but to the living. It augments 
 life, or — death ; gives immortality to the living ; to the 
 dead it gives not life, but death ; it is a savour of life or 
 death, is received to salvation or damnation. Whence the 
 ancient Church so anxiously withheld from it such as sinned 
 grievously, not as an example only to others, but in 
 tenderness to themselves, lest they break through and 
 perish ; '' profane," says S. Cyprian % '' the Holy Body 
 of the Lord," not themselves be sanctified ; fall deeper, 
 not be restored; be wounded more grievously, not be 
 healed ; since it is said, he adds, " Whoso eateth the 
 Bread and drinketh the Cup of the Lord unworthily, is 
 guilty of the Body and Blood of the Lord." 
 
 The chief object, then, of the Holy Eucharist, as con- 
 veyed by type or prophecy, by the very elements chosen, 
 or by the words of our Lord, is the support and enlarge- 
 ment of' life, and that in Him. In type ^, the tree of life 
 was within the Paradise of God, given as a nourishment of 
 immortality, withheld from Adam when he sinned ; the 
 bread and wine, wherewith Melchizedek met Abraham, 
 were to refresh the father of the faithful, the weary 
 warrior of God ; the Paschal Lamb was a commemorative 
 sacrifice ; the saving blood had been shed ; it was to be 
 
 •^ Ep. 15. ad Mart, and Ep. 16. ad Presb. 
 
 ^ All the following types, as also that of the " burning coal" referred to 
 hereafter, are received (with some others) even by the learned Lutheran 
 J. Gerhard, (de S. Ccen. c. 2.) as are some of the verbal prophecies ; all are 
 currently found among the Fathers. 
 
5 
 
 eaten wiili tlic unleavened bread t)f sincerity and liiitlj,and 
 with l)itter herbs, the type of mortification, and by those 
 only who were undeiiled. The Manna was given to them 
 after ihey had passed the Red Sea, the image of cleansing 
 JJaptism, and, as He Himself interprets it, represented 
 Him as coming down from heaven, to give life unto the 
 world, the food of Angels and the holy hosts of heaven; 
 the Shew-bread was eaten only by those hallowed to the 
 Priesthood, (as the whole Christian people has in this 
 sense been made kings and priests,) and, when once given 
 to David and those that were with him, still on the ground 
 that the " vessels of the young men were holy'." The 
 Angel brought the cake to Elijah, that in the strength 
 of that food, he might go forty days and forty nights unto 
 the Mount of God. In verbal prophecy, it is foretold 
 under tiie images of the very elements, and so of strength- 
 eninu and overflowing joy. " \Visdom,'' that is. He Who is 
 the Wisdom of God, in a parable corresponding to that of 
 the marriage feast, crieth, ** Come eat of My bread and 
 drink of the wine I have mingled." Or, in the very Psalm 
 of His Passion and atoning Sacrifice, it is foretold, that 
 " the poor shall eat and be satisfied;'' or that He, the good 
 Shepherd, shall prepare a Table for those whom He 
 leadeth by the still waters of the Church, and giveth them 
 the Cup of overflowing joy ;"" or as the source of gladness, 
 '' Thou hast put gladness into my heart, since the time 
 that their corn and wine and oil (the emblem of the Spirit 
 of which the faithful drink) increased," and '* the wine 
 which gladdeneth man's heart, and the oil which maketh 
 his face to shine, and bread which strengtheneth man's 
 heart ;" or of spiritual growth, "" coin and wine shall make 
 the young men and maidens of Zion to grow ;" or as that 
 which alone is satisfying, " buy wine without money and 
 without price,'* for that " which is not bread ;*' or as the 
 « 1 San., xxi. '». 
 
6 
 
 special Gift to the faithful, *' He hath given meat unto 
 them that fear Him ;" or that which, after His Passion, 
 He drinketh anew with His disciples in His Father's 
 kingdom, " I have gathered my myrrh, I have drunk my 
 wine with my milk ; eat, O friends ; drink, yea, drink 
 abundantly, O beloved." 
 
 In all these varied symbols, strength, renewed life, 
 growth, refreshment, gladness, likeness to the Angels, 
 immortality, are the gifts set forth ; they are gifts as to 
 the Redeemed of the Lord placed anew in the Paradise of 
 His Church, admitted to His Sanctuary, joying in His 
 Presence, growing before Him, filled with the river of 
 His joy, feasting with Him, yea Himself feasting in them, 
 as in them He hungereth ^. Hitherto, there is no allusion 
 to sin ; it is what the Church should be, walking in the 
 brightness of His light, and itself reflecting that brightness. 
 
 And when our Lord most largely and directly is setting 
 forth the fruits of eating His Flesh and drinking His 
 Blood, He speaks throughout of one Gift, life ; freedom 
 from death, life through Him, through His indwelling, 
 and therefore resurrection from the dead, and life eternal. 
 " This is the Bread, which cometh down from heaven, that 
 a man may eat thereof and not die. If any man eat of 
 this Bread, he shall live for ever ; and the Bread that 
 I will give is My Flesh, which I will give for the life 
 of the world." ** Except ye eat the Flesh of the Son of 
 man and drink His blood, ye have no life in you." 
 " Whoso catcth My Flesh and drinketh My Blood hath 
 eternal life, and I will raise him up at the last Day." 
 ♦' He that catcth My Flesh and drinketh My Blood 
 
 g S. Ambr. de Myst. Hn. S. Jerome, Ep. 120. ad Hedib. q. 2. on S. Matt, 
 xxvi. 29. " Moses gave us not the true Bread, but the Lord Jesus; Himself 
 feasting, and the feast; Himself eating, and Who is eaten ; (Ipse conviva et 
 conviviuni, ipse comedens et (|ui comtditur.) We drink His Blood, and with- 
 out Himself we cannot drink it. — Let us do His will— and Christ will drink 
 with us His own Blood in the kingdom of the Church." 
 
dwelleth in Me and I in Ilim.^ " As the Living Vatlicr 
 hath sent Me and I live by The Father, so he that eateth 
 Me, lie also shall hve by Me." " He that eateth of this 
 Bread shall live for ever." No one can observe how this 
 whole discourse circleth round this gift of life, and how 
 our Lord, with unwearied patience, bringeth this one 
 truth before us in so many different forms, without 
 feeling that He means to inculcate, that life in liini 
 is His chief gift in His Sacrament, and to make a 
 reverent longing for it an incentive to our faith. Vet 
 althou«>h life in Him is the substance of His whole 
 teaching, the teaching itself is manifold. Our Lord incul- 
 cates not one truth only in varied forms, but in its different 
 bearings. He answers not the strivings of the Jews, '' how 
 can this man give us His Flesh to eat ^ Such an '' how 
 can these things be ?'' He never answereth ; and we, if we 
 are wise, shall never ask how" they can be elements of this 
 world and yet His very Body and Blood. But how they 
 give life to us, He does answer; and amid this apparent 
 uniformity of His teaching, each separate sentence gives us 
 a portion of that answer. And the teaching of the whole, 
 as far as such as we may gra>p it, is this. That He' is 
 
 fc " Marvel not hereat, nor inquire in Jewish mnnner <■ how,' " &c. S. Cyr. in 
 S. Joh. 1. iv. p. .SG2. Add. p. 368, 6. 
 
 1 '* When the Son naith that He was sent, He signifieth His Incarnation 
 and nothing else ; hut by Incarnation we mean that He became wholly man. 
 As then the Father, He Haith, made Me man, and Hince I was begotten of 
 That Which i8, by nature. Life, I, i)eing God the Word, ' live,' and, 
 having become man, filled My Temple, that is. My Body, with Mine own 
 nature, so then, in like manner, shall he also who eateth My Flesh, live by 
 Me. For I took mortal llesh ; but, having dwelt in it, being by nature Life 
 because I am of The living Father, I have transmuted it wholly into My 
 own life. The corruption of the flesh conquered not Me, but I con.juered it, 
 as God. As then (for I again say it, unwearied, since it is to profit) although 
 I was made flesh, (for the ' being sent' meaneth this,) again 1 live through 
 the living Father, that Ih, retaining in Myself the natural excellence (t!,fvt„) 
 of Him Who begat Me, so also he, who, by the participation of My Flesh, 
 receiveth Me, shall have life in himself, being wholly and altogether transferred 
 
the Living Bread, because He came down from Heaven, 
 and as being One God with the Father, hath life in Him- 
 self, even as the Father hath life in Himself; the life then 
 which He is, He imparted to that Flesh which He took 
 into Himself, yea, which He took so wholly, that Holy 
 Scripture says, He became it, " the Word became flesh," 
 and since it is thus a part of Himself, " Whoso eateth My 
 Flesh, and drinketh My Blood," (He Himself says the 
 amazing words,) "eateth Me," and so receiveth into Him- 
 self, in an ineffable manner, his Lord Himself, "dwelleth" 
 (our Lord says) " in Me and I in Him," and having Christ 
 within him^ not only shall he have.hui he ''hatlt' already 
 " eternal Life," because he hath Him Who is " the Only 
 True God and Eternal Life ' ;" and so Christ " will raise 
 him up at the last Day," because he hath His hfe in him. 
 Receiving Him into this very body"", they who are His, 
 
 into Me, Who am able to give life, because I am, as it were, of the life- 
 giving Root, that is, God the Father." S. Cyril in S. Joh. 1. iv. c. 3 init. 
 p. 366. ed. Aub. 
 
 ^ " So receive the Holy Communion, believing that it hath power of expelling 
 not death only, but the diseases in us, [i. e. in the soul.] For Christ thus 
 coming to he in us^ (»> hfMv yiyovus,) lulleth in us the law which rageth in the 
 members of the fiesh, and kindleth carefulness to Godward, and deadeneth 
 passions, &c. S. Cyr. in S. Joh. 6, 56. p. 365. " He saith, he that eateth My 
 Flesh dwelleth in Me, shewing that He is mingled in him (l» uuru amxi^- 
 »Sr«<)." S. Chrys. Hom. 47 in S. Joh. §. 1. " Thou hast, not the Cherubim, 
 but the Lord Himself of the Cherubim indwelling, not the pot, nor the manna, 
 the tables of stone and Aaron's rod, but the Body and Blood of the Lord." 
 S. Chrys. in Ps. 133. " Thou art about to receive the King within thee 
 {vorohixf-tr^eci) by communion. When the King entereth the soul, there ought 
 to be a great calm." S. Chrys. de B. Philog. fin. 
 
 ' See S. Cyr. ib. p. 363. 
 
 «» " Why do we receive it [the Holy Eucharist] within us? Ls it not that 
 it may make Christ to dwell in us corporeally also («^' elxi ««' aafiOLTtKus 
 i>fi7v lyoixt^oufd rav X^tffTov), by participation and communion of His Holy 
 Flesh ? For S. Paul says that the Gentiles are embodied (trvffffufix) with, 
 and coheirs, and copartakers of Christ? How are they shewn to be' embodied?' 
 Because being admitted to share the Holy Eucharist, they become one body 
 with Hiin, just as each one of the holy Apostles. For why did He [S. Paul] 
 call his own, yea, the members of all, as well as his own, the members of 
 Christ? (1 Cor. vi. 15.) And the Saviour Himself saith, ' Whoso eateth My 
 
9 
 
 receive litV, which shall })ass over to our very tlecayiiij^ 
 flesh; they have within them lliin Who is Life and 
 Immortality and Incorruption, to cast out or absorb into 
 itself our natural mortaUty and death and corru])tion, and 
 '* shall live for ever/' because made one with Him Who 
 Alone " liveth for evermore." It is not then life only as 
 an outward <^ift, to be possessed by us, as His gift ; it is 
 no mere strengtheninLC and refreshing of our souls, by the 
 renewal" and confirming our wills, and invigorating of our 
 moral nature, giving us more fixedness of purpose, or 
 imj)lanting in us Christian graces; it is no gift, such as we 
 mii^ht imagine given to the most perfect of God's created 
 beings in himself. Picture we the most perfect wisdom, 
 knowledge, strength, harmony, proportion, brightness, 
 beauty, fitness, completeness of created being; fair as was 
 
 Flesh, and drinlceth My Blood, dwelleth in Me and I in Him.* For here it 
 is especially to be observed, that Christ saith that He shall be in us, not by a 
 certain relation only as entertained through the aflfections, but also by a 
 natural participation. For as, if one entwineth wax with other wax, and 
 melteth them by the fire, there resulteth of both one, (i» n) so through the 
 participation of the Body of Christ and of His precious Blood, He in us, and 
 we again in Him, are co-united. For in no other way could that which is 
 by nature corruptible be made alive, unless it were bodily entwined with the 
 Body of That Which is by nature Life, the Only-Begotten, (i«V»i rvurXAxn 
 ffufJLUTiKUf Teji etufiXTi rJJf Kcira. (fuffit ^*»»jf , tout iVt/, reu Mti>eyii>»vs.\ And if 
 any be not persuaded by my words, give credence t<» Christ Himself, crying 
 aloud, ' Verily, verily, I say unto you. Except ye eat, &c.' (S. Job. vi.53, 54.) 
 Thou hearest now Himself plainly declaring, that, unless we ' eat His Flesh 
 and drink His Blood,' we ' have not in ourselves,' that is, in our llesh, 
 * Kternal Life ;' but Eternal Life may be conceived to be, and most justly, the 
 Flesh of That Which is Life, that is, the Only-Begotten." S. Cyr. in S. Job. 
 16, L 1. X. c. 2. p. HG2, 3. " How say they that the flesh goeth to corruption, 
 and partaketh not of life, which is nourished by the Body of the Lord and by 
 His Blood. Our doctrine agrecth with the Eucharist, and the Eucharist con- 
 tirnieth our doctrine. For as bread out of the earth, receiving the invocation 
 of G(k1, is no longer comnion bread but Eucharist, consisting of two things, 
 an earthly and a heavenly, so also our bodies, receiving the Eucharist, 
 are no longer corruptible, having the hope of the Resurrection for ever." 
 S. Iren. 4. 18. 6. comp. S. Greg. Nyss. (very fully) C atcch. Orat. c. 37- t. iii. 
 p. 102. 
 
 n But, in the words of our Catechism, " by the n<.dy and Blood of Christ," 
 i. c. by receiving them. 
 
10 
 
 that angel "in the garden of God'' before he fell, *Hhe 
 seal of comeliness, full of wisdom, and complete in 
 beauty — perfect in his ways from the day he was 
 created"." Yet let this be a perfection, upheld indeed of 
 God, yet external to Him, as a mere creation, and it would 
 fall unutterably short of the depth of the mystery of the 
 Sacraments of Christ, and the gift, the germ whereof is 
 therein contained for us ; although such as we actually 
 are, we know that, for strength we have weakness, for 
 knowledge ignorance, our nature jarring still, dishar- 
 monized, obscured, deformed, both by the remains of 
 original corruption and our own superadded sins. For the 
 life therein bestowed is greater than any gift, since it is life 
 in Christ, life through His indwelling, Himself Who is 
 Life. And Holy Scripture hints, that the blessed Angels, 
 who never fell, shall in some way to us unknown, gain by 
 the mystery of the Incarnation, being with us gathered 
 together under One Head, our Incarnate Lord, into His 
 One Body% the fulness of Him Who filleth all in all. 
 Certainly, Scripture seems to imply, that, although He 
 " took not the nature of angels" but " of man,""* yet all 
 created beings, " thrones and dominions and principalities 
 and powers," shall, if one may reverently say it, be more 
 filled with God, when, this His body being perfected, 
 there shall be no check or hindrance to the full effluence 
 of His Divine Nature, circulating through the whole Body, 
 into which He shall have " knit things in heaven and 
 things in earth," " the innumerable company of the Angels," 
 and "the just made perfect;" and the whole glorified 
 Church shall be clothed and radiant with Him, the Sun of 
 Righteousness. 
 
 ° Ezek. xxviii. 12, 15. 
 
 P " I say more, even angels and virtues and the higher powers are con- 
 federated in this one Church, as the Apostle teaches that in Christ all things 
 are reconciled, not only things in earth, but things in heaven." S. Nicet£e 
 Expl. Symb. p, 44. (quoted Manning, Unity of the Church, p. 37.) 
 
11 
 
 Ami of this wc have the therms and first beginnings 
 now. This is (if we may rovercntly so speak) the order 
 of tlie mystery of tiie Incarnation'', that the Eternal 
 Word so took our Hush into Himself, as to impart to 
 it His own inherent life ; so then we, partaking of It, 
 that life is transmitted on to us also, and not to our 
 souls only, l^ut our bodies i also, since we become flesh 
 of His flesh, and bone of His bone', and He Who is 
 wholly life is imparted to us wholly'. The Life which 
 He is, spreads around, first giving Its own vitality to 
 that sinless Flesh which He united indissolubly with 
 
 P " Doth any man doubt but that even from the flesh of Christ our very 
 bodies do receive that life which shall make them glorious at the latter clay, 
 and for which they are already accounted parts of His blessed Body ? Our 
 corruptible bodies could never live the life they shall live, were it not that 
 here they are joined with His Body which is incorruptible, and that His is in 
 ours as a cause of immortality, a cause by removing through the death and 
 merit of His own flesh that which hindered the life of ours. Christ is thrre- 
 fore both as God and as man that true vine whereof we both spiritually and 
 corj)orally are branches. The mixture of His bodily substance with ours is 
 a thing which the ancient fathers disclaim. Yet the mixture of His flesh 
 with ours they speak of, to signify what our very bodies through mystical 
 conjunction receive from that vital efficacy which we kn«iw to be in His ; and 
 from bodily mixtures they borrow diverse similitudes rather to declare the 
 truth, than the manner of coherence between His sacred and the sanctified 
 bodies of saints." Hooker, H. E. v. 56. 9. The thoughtful study of these 
 chapters of Hooker on the connection of the Sacraments with the Incarnation 
 of our Blessed Lord would do much, in pious minds, to remove existing dif- 
 ficulties in the reception of the truth. 
 
 1 '* The Holy Body then of Christ giveth life to those in whom It is and 
 keepeth them from incorruption, mingled (itaxi^feifittat) with our bodies. For 
 vre know it to be the Hody of no other than of Him Who is, by Nature, Life, 
 having in Itself the whole Virtue of the united Word, and in-qualitiid as it 
 were, ((rnr#<ft»/*i»«») yea rather filled with His mighty working, whereby all 
 things are made alive and kept in being." S. Cyr. in S. Job. 0, 33. I. iii. 
 c. G. p. 324. 
 
 «■ S. Chrys. Hom. 4<). in S. .loh. §. 2 fin. " Wherefore we needs ought 
 to learn what is the miracle (Pmu/na) of the Mysteries, why they were given, 
 and what their benefit We become one Ix^dy, memlwrs, he saith, of His 
 Flock and of His Bones." Add. §. 3. See also Mede, A pp. 
 
 • " If they who touched the hem of His garment drew such great virtue, how 
 much more they who possess Him wholly (•< i'X«» avriw ««Ti;t»»»if ).' S. Cbrys. 
 Hom. 50. in S. Matt. §. 2. 
 
12 
 
 Himself and in It encircling and vivifying our whole 
 nature, and then, through that bread which is His Flesh, 
 finding an entrance to us individually, penetrating us, 
 soul and body, and spirit, and irradiating and transform- 
 ing into His own light and life. In the words of a father* 
 who in warfare with the Nestorian heresy, lived in the 
 mystery of the Incarnation, " He is life by nature, inas- 
 much as He was Begotten of the Living Father ; but 
 no less vivifying also is His Holy Body, being in a matter 
 brought together {<ruvY)vsyixivov) and ineffably united with 
 the all-vivifying Word ; wherefore It is accounted His, 
 and is conceived as one with Him. For, since the In- 
 carnation, it is inseparable ; save that we know that the 
 Word which came from God the Father, and the Temple 
 from the Virgin, are not indeed the same in nature ; for 
 the Body is not consubstantial with the Word from God, 
 yet is one by that ineffable coming-together and con- 
 currence; and since the Flesh of the Saviour became 
 life-giving, as being united to That which is by nature 
 Life, The Word from God, then, when we taste It, 
 we have life in ourselves, we too being united with It, 
 as It to the indwelling Word." " I then". He saith, being 
 in him will by Mine own Flesh raise up him who eateth 
 thereof, in the last Day. For since Christ is in us by 
 His own Flesh, we must altogether rise, for it were incre- 
 dible, yea rather, impossible, that Life should not make 
 alive those in whom It is." To add the words of one 
 father only of the Western Church, ever had in honour, 
 as well for his sufferings for the faith, as for his well- 
 weighed and reverent language. S. Hilary^ adduced the 
 
 « S. Cyril Alex, in S. Joh. 1. iv. c. 2. in v. 54. p. 361. The words just 
 preceding are, on v. 24. " For wholly destitute of all share and taste of that 
 life which is in sanctification and bliss, are they who do not through the 
 mystical Communion (tvXoyia) receive the Son." 
 
 " Td. in V. 55. p. 363. 
 
 " Dc Trin. viii. 13. 
 
13 
 
 very actualiicss of this union in proof nt^ainst the Arians, 
 that the unity of the Father anil the Son, was not of will 
 but of nature, beeause our union with the Son is by unity 
 of nature, not of harniony of will only. " For if the 
 Won! was truly nuule l^lesli, antl we, in the Supper of 
 the Lord, truly reeeive the Word, btin<; l^'lesh, how nujst 
 He not be thou<^ht to abide in us, by the way of nature, 
 Who, being born man, took to Himself the Nature of our 
 flesh, now inseparable from Him, and under the Saeranient 
 of the Flesh whieh is to be comniunieated to us, hath 
 mingled the Nature of His own Flesh with His eternal 
 Nature. So then, we are all one, because both the Father 
 is in Christ, and Christ in us. Whosoever then shall deny 
 that the Father is in Christ by way of Nature, let him 
 first deny that himself is by way of nature in Christ or 
 Christ in Him ; because tiie Father in Christ antl Christ 
 in us, make us to be one in them. If then Christ truly 
 took the Nature of our Body, and that Man, Who was 
 born of Mary, is truly Christ, and we truly, under a 
 mystery, receive the Flesh of His Body, (and thereby 
 shall become one, because the Father is in Him and He in 
 us,) how is it asserted that the Unity is of will only, 
 whereas the natural property (conveyed) through the 
 Sacrament is the Sacrament of a perfect unity?" And 
 a little after >, alle-^ing our Blessed Lord's words, " My 
 Flesh is truly meat, My Blood is truly drink." " Of the 
 truth of the Flesh and Blood, there is no room left for 
 doubt. For now, according both to the declaration of the 
 Lord and our faith. It is truly Flesh and truly Blood. 
 And these, received into us, cau>e, that wc are in Christ 
 and Christ in us. is not this truth .^ Be it not truth to 
 those who deny that Christ Jesus is true (iod. He then 
 is in us through the flesh, and we are in Him, since this, 
 which we are, is with Him in (jod." 
 
 y lb. §. 14. 
 
14 
 
 Would that, instead of vain and profane disputings, we 
 could but catch the echoes of these hallowed sounds, and 
 forgetting the jarrings of our earthly discords, live in this 
 harmony and unity of Heaven, where, through and in our 
 Lord, we are all one in God. Would that, borne above 
 ourselves, we could be caught up within the influence 
 of the mystery of that ineffable love whereby the Father 
 would draw us to that oneness with Him in His Son, which 
 is the perfection of eternal bliss, where will, thought, affec- 
 tions shall be one, because we shall be, by communica- 
 tion of His Divine Nature, one. Yet such is undoubted 
 Catholic teaching, and the most literal import of Holy 
 Scripture, and the mystery of the Sacrament, that the 
 Eternal Word, Who is God, having taken to Him our flesh 
 and joined it indissolubly with Himself, and so, where 
 His Flesh is, there He is', and we receiving it, receive 
 Him, and receiving Him are joined on to Him through 
 His flesh to the Father, and He dwelHng in us, dwell 
 in Him, and with Him in God. '' I," He saith, " in 
 the Father, and ye in Me, and I in you." This is the per- 
 fection after which all the rational creation groans, this for 
 which the Church, which hath the first fruits of the Spirit, 
 groaneth within herself, yea this for which our Lord 
 Himself tarrieth, that His yet imperfect members ad- 
 vancing onwards in Him% and the whole multitude of 
 the Redeemed being gathered into the One Body, His whole 
 Body should, in Him, be perfected in the Unity of the 
 Father. And so is He also, as Man, truly the Mediator 
 between God and Man, in that being as God, One with the 
 Father, as man, one with us, we truly are in Him who is 
 truly in the Father. He, by the truth of the Sacrament, 
 
 * '^ Where His Body is, there Christ is. When the adversary shall see 
 thy dwelling-place (hospitium) filled with the brightness of the heavenly Pre- 
 sence," &c. S. Ambr. in Ps. 118. §. 8. 48. 
 
 " S. Aug. in Ps. 138. §.21. Serm. 136. de verb. Ev. Joh. 9. c. 5. coinp. 
 S. Ilil. de Trin. xi. 49, (quoted Tract on Holy Baptism, p. 180. ed. 3.) 
 
15 
 
 (Iwcllt'th in us, in AVlumi, hy Nature, all the fulness of 
 tiie Godhead dwclleth; and lowest is joined on with 
 liighcst, earth with heaven, corruption with incorruption, 
 man with God. 
 
 But where, one may feel, is there here any place for the 
 sinner? Here all breathes of holy life, life in (iod, the 
 life of (iod imparted to man, the indwelling of the All Holy 
 and Incarnate Word, the Presence of God in the soul and 
 body, incorruption and eternal life, through His Holy Pre- 
 sence and union with Him, ^Vho, being God, is Life. Where 
 seems there room for one, the mansion of whose soul has been 
 broken down, and he to have no place where Christ may 
 lay His head''; the vessel has been broken, if not defiled, 
 and now seems unfit to contain God's Holy Presence; the 
 tenement has been narrowed by self-love, and seems 
 incapable of expanding to receive the love of God, or God 
 Who is love; or choked and thronged with evil or foul 
 imaginations ; or luxury and self indulgence have dissolved 
 it, or evil thoughts and desires have made room for evil 
 spirits in that which was the dwelling-place of the 
 Trinity ? 
 
 Doubtless, God's highest and " holy" gift, is as the 
 Ancient Church proclaimed, chiefly " for the holy." '* Ye 
 cannot be partakers of the Table of the Lord, and the 
 table of devils." And as Holy Scripture, soalso the Ancient 
 Church, when alluding to the fruits of this inefJable gift, 
 speak of them mostly as they would be to those, who, on 
 earth, already live in Heaven, and on Him Who is its life 
 and bliss. They speak of those ** clothed in flesh and 
 blood, drawing nigh to the blessed and inunortal nature';" 
 
 b lip. Andrewes' Devotions for Holy CommunioD, (from ancient Liturpie«,) 
 " C) Lord, I am not worthy, I am not fit, that Thou shouldest come under 
 the roof of my soul ; for it in all desolate and ruined ; nor hast Thou in me 
 fitting place to lay Thy head." 
 
 «: S. Chrys. de Sacerdot. iii. 6. add. in die Nat. J. C. t. 2.'p. .306. " consider 
 that, bcinn earth and anhes, thou receivest the IJody and IJlood of Christ 
 
16 
 
 of "spiritual firc^;" ''grace*^ exceeding human thought 
 and a gift unutterable;"' " spiritual food^, surpassing all 
 creation visible and invisible," " kindling ^^ the souls of all 
 and making them brighter than silver purified by the 
 fire;" " removing '^ us from earth, transferring us to hea- 
 ven," " making angels for men, so that it were a wonder 
 that man should think he v/ere yet on earth '," yea, more than 
 angels, " becoming that which we receive '^j the Body of 
 Christ." For that so we are " members^ of Him, not by 
 love only, but in very deed, mingled with that Flesh, 
 mingled with Him, that we might become in a manner one 
 
 — now when God inviteth thee to His own Table, and setteth before thee His 
 own Son, — let us draw near as approaching to the King of Heaven." 
 
 d De Beat. Philog. Horn. \i. t. i. p. 500. ed. Ben. de Poenit. Horn. 9. init. 
 S. Ephr. 0pp. Syr. t. iii. p. 23. 
 
 e S. Chrys. in Ps. 133. 
 
 ^ S, Chrys. de Bapt. Christi fin. 
 
 e " This Blood is the salvation of our souls ; by this the soul is washed ; by 
 this beautified ; by this kindled ; this maketh our mind gleam more than fiire ; 
 this maketh the soul brighter than gold." S. Chrys. in S. Joh. Horn. 46. §, 3, 
 add de Sac. iii. 4. 
 
 h S. Chrys. in S. Matt. Horn. 25. §. 3. 
 
 * S. Chrys. de Bapt. Christi fin. t. ii. p. 374. 
 
 k S. Aug. Serm. 227. ad Inf. de Sacr. 
 
 1 S. Chrys. Horn. 46. in S. Joh. §. 3. " But, that we may be thus [one 
 body, members of His Flesh and of His Bones,] not through love only, but in 
 very truth, be we mingled with that Flesh. For this taketh place through the 
 Food He gave us, wishing to shew the longing He hath towards us, where- 
 fore He hath mingled Himself with us, and blended (avs^y^s) His Body with 
 us, that we might be in a manner one substance (?» n) as the body joined to the 
 head ;" and in S. Matt. Hom. 82. ^. 5. " It sufficed not to Him to become man, 
 nor to be buflFetted and slain, but He mingleth Himself also with us, and not 
 by faith only, but in very deed maketh us His Body." '' For as if one joineth 
 wax with wax, he will see the one in the other, in like manner, I deem, he who 
 receiveth the Flesh of our Saviour Christ, and drinketh His precious Blood, 
 as He saith, is found as one substance with Him, (fv dig ^^os avrov) commingled 
 as it were and immingled with Him (^irvvavxKi^9a/u,tvos uff-rtp xu) a.ta.uiytvfji.ivos 
 kvtZ,) through the participation, so that he is found in Christ, and Christ 
 again in him. — As then Paul saith that a little leaven leaveneth the whole 
 lump, so the least portion of the consecrated elements blendeth (avuipv^u) our 
 whole body with itself, and filleth it with its own mighty working, and thus 
 Christ cometh to be in us and we in Him." S. Cyr. in S. Joh. 6, 57. p. 364, 5. 
 S. Cyril again uses the word «v«xix^a/^iv««f, ib. p. 351. 
 
17 
 
 substance witli Him," '' the one Body and one Flesh of 
 Christ'";"' and He the Eternal Son and (Jod the 
 Word in us, " conuiiingled" and co-united witli us," with 
 our bodies as with our soul?, ])reservin<r both for incorrup- 
 tion ; " re-creating the s])irit in us, to newness of life, and 
 making us * partakers of His Divine Nature;'" " the bond of 
 our unity with the Father, binding us to Himself as Man," 
 Who is " by nature, as God, in God His own Father;" 
 " descending to our nature subject to corruption and 
 to change, and raising it to Its own excellencies,'' and '* by 
 commingling it with Itself, all but removing it from the 
 conditions of created Nature," and " re-forming it according 
 to Itself." " We arc," adds S. Cyril, " perfected into unity 
 with God the Father, through Christ the Mediator. For 
 having received into ourselves, bodily and spiritually, Him 
 Who is by Nature and truly the Son, Who hath an essential 
 Oneness with Him, we, becoming partakers of the Nature 
 Which is above all, are glorified." " We," says another', 
 
 *" S. Chrys. in S. Matt. Horn. 82. §. 5. " That whereat the Angels gaze 
 with awe, thereby are we nourished, therewith are we mingled, and we be- 
 come the one body and the one flesh of Christ." add. S. Cyr. Jer. Lect. 22. 
 $.3. 
 
 ° The whole pa^jsage stands thus in S. Cyril, (in S. Joh. 17, 2.3. I. xi. c. 12. 
 p. 1001.) " We are united [not only with each other but] with God also. And 
 how, the Lord Himself hath explained. ' I in them, and Thou in Me, that 
 they may be perfected in one (tU !»).' For the Son is in us corporeally as 
 Man, commingled and co-united with us ( fvtetfaxi^txiuivot rt xa) ruttfevft$fot) 
 by the Holy Eucharist. And again spiritually as God, by the power and 
 grace of His own Spirit, re-creating the spirit in us to newness of life, and 
 making us partakers of the Divine Nature. Christ then appeareth to be the 
 bond of our unity with God the Father, binding us to Himself, as Man, but 
 being, as God, in God His own Father. For in no other way could the nature, 
 subject to corruption, rise aloft tn incorruption, unless the Nature, superior 
 to all corruption and change, had descended to it, lightening in a manner that 
 which ever sunk downwards, and raising it to Its own excellencies, and by 
 communion and commingling with Itself all but uplifting it from the con- 
 ditions conformable to created nature, and re-forming according to Itself 
 that which is not so of Itself. We are &c. [as in the text.] Fnr ( hri^t 
 willeth that we be received into the oneness with God the Father. 
 • S. Cvr. Jer. I. r. 
 
^( 
 
 18 
 
 <* come to bear Christ in us, His Body and Blood being 
 diffused throuoli our members; whence, saith St. Peter, 
 we become ' partakers of the Divine Nature.'" 
 
 Yet although most which is spoken belongs to Christians 
 as belonging already to the household of saints and the 
 family of Heaven and the Communion of Angels and unity 
 with God, still, here as elsewhere in the New Testament, 
 there is a subordinate and subdued notion of sin ; and what 
 wraps the Saint already in the third Heaven, may yet uphold 
 us sinners, that the pit shut not her mouth upon us. The 
 same reality of the Divine Gift makes It Angels' food to 
 the Saint, the ransom to the sinner. And both because It 
 is the Body and Blood of Christ. Were it onli/ a thankful 
 commemoration of His redeeming love, or 07ily a shewing 
 forth of His Death, or a strengthening only and refreshing 
 of the soul, it were indeed a reasonable service, but it would 
 have no direct healing for the sinner. To him its special 
 joy is that it is His Redeemer's veryi' broken '^ Body, It is 
 His Blood, which was shed for the remission of his sins. 
 In the words of the ancient Church, he " drinks his ran- 
 som'," he eateth that, " the very Body and Blood of the 
 Lord, the only Sacrifice for sins" God " poureth out" for 
 him yet '* the most precious Blood of His Only-Begotten * ;" 
 they " are fed from the Cross of the Lord, because they 
 
 P S. Chrys. in S. Joh. Horn. 46. §. 3. " I willed to become your Brother; 
 I became partaker of Flesh and Blood for your sake; again, that same Flesh 
 and Blood, whereby I became akin to you, I give forth to you." S. Ignat. 
 Ep. ad Smyrn. §. 7. " They [the Docetce] abstain from the Eucharist and 
 prayer, because they confess not that the Eucharist is that Flesh of our 
 Saviour Jesus Christ which suffered for our sins, which by His loving- 
 kindness the Father raised." Comp. Bp. Taylor. (App.) 
 
 q See S. Chrys. below, p. 21. Liturgies, p. 24. Bp. Taylor. (App.) 
 
 r S. Aug. Conf. 1. 10. fin. " pretii nostri Sacramentum," ib. 1. 9. $. 36. 
 add. Serm. 9. §. 14. S. 131 . init. and in Ps. 48. S. 1 . $. 3. and in Ps. 126. §. 9. 
 
 « S. Aug. c. Creso. Don. i. 25. 
 
 t S. Aug. Serm. 216. §. 3. " whom He accounteth so dear, that for you He 
 poureth out daily &c." 
 
19 
 
 cat His Body and Blood";" .ind as of the Jews of old, even 
 those who had been the l)etr.ivers and murderers of their 
 Lord, it was said, " the lUood% whieh in their plirenzy they 
 shed, believing they drank,"" so of the true penitent it may be 
 said, whatever may have been his sins, so he could repent, 
 awful as it is to say, — the Blood he in deed despised, and 
 profaned, and trampled under foot, may lie, when him- 
 self humbled in the dust, drink, and therein drink his sal- 
 vation. " He' Who refused not to shed His Blood for us, 
 and again gave us of His Flesh and His very Blood, 
 what will He refuse for our salvation?" "He,"" says S. 
 Ambrose', "is the Bread of lift-. Whoso then eateth life 
 cannot die. How should he die, whose food is life? How 
 perish, who hath a living substance ? Ap})roaeh to Him 
 and be fdled, because He is Bread; approach to Him and 
 drink, because He is a Fountain; approach to Him and be 
 enlightened, because He is Light ; approach to Him and 
 be freed, because, where the Spirit of the liord is, there is 
 liberty; approach to Him and be absolved, because He is 
 Remission of sins."" 
 
 In each place in Holy Scripture, where the doctrine of 
 the Holy Eucharist is taught, there is, at least, some 
 indication of the remission of sins. Our Blessed Lord, 
 while chiefly speaking of Himself, as the Bread of life, the 
 true meat, the true drink. His Tnd willing. Resurrection 
 
 « S. Aug. in Ps. 100, 9. 
 
 « S. Aug. Serm. 77. 4. add. Serm. 80. o. fin. S. 87. 14. S. 89. 1. S. 352, 2. 
 in P8. 45. §. 4. and in Ps. Go. §. 5. add. S.Chrys. de Prod. Jud. Horn. 2. §. 3. 
 " This ia My Blood, which is shed for you for the n-mission of sins. And 
 Judas was present when the Lord said this. This is the Blood, which thou 
 didst sell for thirty pieces of silver.— Oh how great the lovingkindness of 
 Christ ! oh, what the ingratitude of Judas ! The Lord nourished, the nervaat 
 sold. For he sold Hira, receiving tlie thirty pieces of silver; Christ shed 
 His «iwn T^lood as a ransom for us, and gave It to him, who sold Him, had 
 he willed. For Judas also was present before the betr<iyal, and partook of the 
 Holy Table, and received the mystical Feast." 
 
 y S. Chrys. ad Pop. Ant. ii. fin. 
 
 » In P«i. lift. lit. IH. §. 2P. 
 
 r 2 
 
20 
 
 from the dead, and Life everlasting, still says also, *' the 
 Bread that I will give is My Flesh, which I will give for 
 the life of the world/' As amid the apparent identity of 
 this teaching, each separate oracle enounces some fresh 
 portion of the whole truth, so also does this ; that His 
 Flesh and Blood in the Sacrament shall give life, not only 
 because they are the Flesh and Blood of the Incarnate 
 Word, Who is Life, but also because they are the very 
 Flesh and Blood which were given and shed for the life of 
 the world, and are given to those, for whom =* they had been 
 given. This is said yet more distinctly in the awful words, 
 whereby He consecrated for ever'' elements of this world 
 to be His Body and Blood. It has been remarked % as 
 that which cannot be incidental, (as how should any words 
 
 a S. Chrj's. in S. Matt. Horn. 25. §. 3. " If of His Birth it is said <■ all this,' 
 what shall we say of His being crucified, and shedding His Blood for us, 
 and giving Himself to us for a spiritual feast and banquet?" S. Cyr. in 
 S. Joh. vi. 51. lib. iv. c. 2. p. 354. " Christ then gave His own Body for the 
 life of all, but again through It He maketh life to dwell in us (\voixiZ,u) ', and 
 how, I will say as 1 am able. For when the life-giving Word of God dwelt in 
 the flesh, He transformed it into His own proper good, i. e. life, and by the 
 unspeakable character of this union coming wholly together with it made It 
 life-giving, as Himself is by Nature. Wherefore the Body of Christ giveth 
 life to all who partake of It, for It expels death when It entereth those subject 
 to death, and removeth corruption, producing by Itself perfectly {riXtlut 
 u^7vov h lavTco) that W'ord which abolisheth corruption." S. Cypr. Ep. ad 
 Csecil. init. " His Blood whereby we were redeemed and brought to life 
 cannot seem to be in the Cup, when wine is wanting to the Cup, whereb}' 
 the Blood of Christ is set forth." S. Clem. Al. Peed. ii. 2. v. fin. " He 
 blessed wine when He said, Take, drink, this is My Blood, the blood of the 
 vine ; for the Word, Which is poured forth for many for the remission of sins, 
 he calls in image, the holy fountain of joy." 
 
 •» S. Chrys. de Prodit. Jud. Horn. i. 6. " As that voice, ' increase and be 
 multiplied,' was uttered once, but throughout all time doth in act enable our 
 race to produce children, so also that voice [This is My Body], once spoken, 
 doth, on every Table in the Churches, from that time until this day, and 
 until Hi? Coming, make the Sacrifice perfect." 
 
 ^ Johnson's Unbloody Sacrifice, c. 2. s. 1 . p. 85 sqq. Of Roman Catholic 
 Divines it is maintained by Jansenius ad Concordiam Evang. c. 13. and 
 others quoted by Vazquez (qu. 78. art. 3. Disp. 99. c. 1.), rejected by 
 Vazquez (ib.) 
 
2\ 
 
 of the Eternal Word be incidental ?) how amid lesser 
 variations in the order or fulness of those solemn words, 
 they still, wherever recorded, speak of the act as a present 
 act. '* 'i'his is My liody which is given for you ;" " This 
 is iMy Hody which is broken for you ;" " This is My 
 Blood of the New Testament which is shed for many for 
 the remission of sins ;" " This Cup is the New Testament 
 in My Blood, which is shed for you." lie saith not, 
 '' which shall be given," " shall be broken," " shall be 
 shed,'' but " is being given," " being broken," " being 
 shed," (8j8o/Aevov, xAcuju^svov, Ix^wvo^evov,) and this in remark- 
 able contrast with His own words, when speaking of that 
 same Gift, as yet future, " The Bread which I will give is 
 My Flesh, which I will give (ov eyoo Img-oo) for the life 
 (jf the world." And of one of the words used, 8. Chry- 
 sostome*^ remarks how it could not be said of the Cross, 
 but is true of the Holy Eucharist. ''For 'a bone of 
 Him,' it saith, ' shall not be broken.' But that which He 
 suffered not on the Cross, this He suffers in the oblation 
 for thy sake, and submits to be broken that He may fill all 
 men." Hereby He seems as well to teach us that the 
 great Act of His Pas.sion then began ; then, as a Priest, 
 did He through the Eternal Spirit offer Himself without 
 spot to God ; then did He " consecrate'' Himself % before 
 
 '' Horn. 24 in 1 Cor. $. 4. The coinment is immediak'ly ou c. ID, ItJ. (" the 
 Bread Which we break," rot ei^rc* «» xXufiit,) where he chielly dwells on the 
 doctrine of the Holy Eucharist. It of course more strongly applies to the 
 words themselves, t^ urij vfAcHv KXtuf^tvo*. 
 
 ' S. John xvii. 19. " What meaneth ' I sanctify Myself?' I ofler Thee a 
 sacrifice; but all the sacrifices are called 'holy;' and properly, ' holy' are 
 «hat are dedicated to God." S. Chrys. ad loc. Horn. 82. §.1. " That, accord- 
 ing to the usage of the law is said to be sanctified, which is by any one 
 brought unto God, as a gift or oflering, such as every first-born which openeth 
 the womb among the children of Israel. For He saith unto Moses, ' sanctify 
 unto Me &c.' i. e. dedicate, set apart, write down as holy.— Taking, then, 
 according to usage, ' sanctify' as meaning ' (o dedicate and set .apart,' we say 
 that the Son ' sanctified' Himself for us. For He offered Him-^elf, as a Sacri- 
 fice and holy Offering to God The Father, reconciling the world unto Him, 
 &c." S. Cyr. ad loc I. xi. c. 10. p. !)S0. 
 
22 
 
 He was by wicked hands crucified and slain f; and all which 
 followed, until He commended His Blessed Spirit to the 
 Hands of His Heavenly Father, was One protracted, 
 willing, Suffering. Then did He begin His lonely journey, 
 where there was none to help or uphold, but He "travelled 
 in the greatness of His strength ;"' then did He begin to 
 " tread the wine-press alone," and to " stain all His raiment ;"' 
 then to " wash the garments'" of His Humanity " with*" 
 the " Wine'' of His Blood s; and therefore does the Blood 
 bedew us too ; it cleanses us, because it is the Blood shed 
 for the remission of our sins ''. And this may have been 
 another truth, which our Lord intended to convey to us, 
 when He pronounced the words as the form which conse- 
 crates the sacramental elements into His Body and Blood, 
 that that Precious Blood is still, in continuance' and appli- 
 
 * '' He "Who disposeth all things according to His supreme Will awaiteth 
 not the compulsion from the Betrayal, nor the violent assault of the Jews, and 
 the lawless judgment of Pilate, so that their malice should be the beginning 
 and cause of the common salvation of man ; but by this dispensation He 
 anticipateth their assault according to the mode of His Priestly Act, ineffable 
 and invisible to man, and offered Himself as an Offering and Sacrifice for us, 
 Priest at once and The Liimb of God, Who taketh away the sins of the 
 world." S. Greg. Nyss. Orat. i. in Christi Res. t. iii. p. 389. add S. Cypr. 
 Ep. 63. ad CEBcil. Theodoret in Ps. 109. S. Aug. de Doctr. Christ, iv. 21. 
 
 B Gen. xlix. 11. is explained of the Passion of Christ by Justin M. Apol. 1. 
 p. 7i. ed. Par. Dial. e. Tryph. p. 273. Tert. adv. Marc. v. 40. S. Ambr. 
 de Jos. §. 13. de bened. Pat. $. 24. S. James of Edess. ap. S. Ephr. ad loo. 
 (as V. 12. is by S. Jerome in Is. 1. 15. c. 55.) of His Blood, Clem. Al. Pa-dag. 
 1. i. p. 126. Orig. Horn. 17 in Jud. and by Grig, also of the Holy Eucharist, 
 as also by S. Cypr. Ep. 63. S. Aug. de Civ. D. xvi. 41. 
 
 h '' That you may eat the Body of the Lord Jesus, wherein is remission of 
 sins, the imploring of Divine reconciliation and everlasting protection." S. 
 Ambr. in Ps. 118. Litt. 8. §. 48. " He receiveth who examineth himself, but 
 whoso receiveth shall not die the sinner's death, for this Bread is the remis- 
 sion of sins." Id. de Bened. Patr. c. 9. 
 
 • " This word [' sufficient Sacrifice'] refers to the Sacrifice mentioned 
 before, for we still continue and commemorate that Sacrifice, which Christ 
 once made upon the Cross." (Notes from the Collections of Bp. Overall, ap. 
 NichoU's Comm. additional notes ; see more at length Tract No. 80.) '' What 
 then? Do not we [Christians] daily offer .^ We do offer, but making a 
 Memorial of His Death. And this is one and not many. How one and not 
 many:' Because it was once offereil, as was that which was brought into the 
 
!2d 
 
 cation of Ills One Oblation once made upon tlie Cross, 
 poured out for us now, conveying to our souls, as beini^ 
 His lUood, with the other benefits of His Passion, the 
 remission of our sins also. And so, when St. Paul says, 
 " The cup of blessing which we bless, is it not tlie partici- 
 pation of the Blood of Christ?'' remission of sins is implied 
 by the very words. For, if wc be indeed ])artakers of His 
 atonin<^' Blood, how should we not be partakers of its 
 fruits ? " That which is in the Cup,'"* S. Chrysostome 
 paraph rases S " is that which flowed from His side, and of 
 that do we partake." How should we apj^roacli His Sacred 
 Side, and remain leprous still? Touchini;- with our very 
 lips that cleansing Blood', how may we not, with the 
 Ancient Church"', confess, ** Lo, this hath touched my 
 
 Holy of Holit's. This is a type of that, and this itself of That. For we 
 always offer The Same (r»» aurir); not now one animal, to morrow another, 
 but always the same thing. So then the sacrifice is one. Else since it is 
 offered in many places, there were many Chrisls. But no. There is but 
 One Christ every where, here fully and there fully. One Body. As then He, 
 being offered in manj' places, is One Body, and not many bodies, so also there 
 is One Sacrifice. Our High Priest is He, Who offered the Sacrifice which 
 cleanseth us. That same Sacrifice which was then also offered, we offer now 
 too, That, the inexhaustible. For this is for a Memorial of That \N"hich took 
 place then. For, He saith, ' This do, aa a Memorial of Me.' We do not 
 make a different, but always the same Sacrifice ; or rather we make a 
 memorial of that Sacrifice." (S. Chrys. Hom. 17 on Heb. 9, 28. " Christ was 
 once offered.") 
 
 ^ ad loc. 
 
 * *' His Blood is there received. His Fksh distributed to the salvation of 
 the people; His Blood poured out, not now on the hands of the unbelievers, 
 but into the mouths of the faithful.' S. Greg. Dial. iv. 58. " While the Blood 
 in the Cup is being poured out ( »tf»vftit»u) out of theundefiled Side." S. Chrvf. 
 de Pcrnit. init. S. Chrys. also speaks of " the tongue reddened" (^tiufftftim*) 
 " with the most aweful Blood," in S. Matt. Hom. 82. §. 5. and de Sac. iii. 4. 
 p. .'^82. " Thou seest all reddened with that precious Blood;" and in i's. 140. 
 §. 4. t. 6. p. 43;i. " Think that thio [the ton;^ue) is thi* member, whereby wu 
 hold converse with God— this the member whereby we receive the aweful 
 Sacrifice." comp. Hooker, (App.) " We are dyed red within and without;" 
 and in Bp. WiJMon, (App.) " nceing the Blood of the true Pa-Krhal Lamb upon 
 your lips." 
 
 " The coal from the altar is regarded :ih a type of the Holy Eucharist by 
 S. Chrys. in illud V^ide Dom. Horn. 5. §. .S. t.vi. p. 141. ".And what mar««(l,it 
 
24 
 lips, and shall take away mine iniquities and cleanse my 
 
 sins 
 
 n?' 
 
 There is, accordingly, an entire agreement in the Eu- 
 charistic Liturgies of the universal Church, in prayer, in 
 benediction, in declaration, confessing that in the Holy 
 Eucharist there is forgiveness of sins also. Those of 
 S. James ' and S. Mark "^ so paraphrase the words of Con- 
 secration as to develope the sense that they relate not 
 only to the past act of His Precious Bloodshedding 
 on the Cross, but to the communication of that Blood 
 to us now. " This is My Body which for you is broken 
 
 thou standest with the Seraphim, since those things which the Seraphim 
 dared not touch, these God hath given thee with all confidence. For he 
 saith, ' There was sent to me one of the Seraphim, having a coal of fire, which 
 he took with the tongs from the altar.' That altar is an image and likeness 
 of the Altar; that fire, of this spiritual fire; but the Seraphim dared not 
 touch it with the hand, but with the tongs, but thou receivest It in the hand. 
 Were you indeed to regard the dignity of what is there placed, (tuv ^r^oxuf^st&if) 
 it is far too great for the touch of the Seraphim — and ad loc. §. 4. lb. p. 69. as 
 the exposition of others, when himself giving the primary meaning, " Some 
 say that these things are the symbols of the Mysteries which were to come, 
 the Altar, the fire lying thereon, the ministering power, its being placed in 
 the mouth, the cleansing of sins."' See also de Pcen. Hom. 9. t. ii. p. 350. ed. 
 Ben. " Wherefore also, when ye approach, think not that ye receive the Divine 
 Body, as from man, but, as from the Seraphim themselves with the tongs of 
 fire which Isaias saw, think that ye receive the Divine Body ; and as touch- 
 ing with the lips the Divine and Unpolluted Side, so let us receive the Saving 
 Blood." Theodoret, ad loc. " placing the coal on the mouth of the prophet, he de- 
 clared to him the remission of sin. But by these things is moreover described 
 and pre-typified the participation of our blessings, the remission of sins 
 through the Body and Blood of the Lord." add. S. Ephr. Serm. 10. adv. 
 Scrntat. 0pp. Syr. t. iii. p. 23. S. James Doct. ap. S. Ephr. 0pp. ad loc. t.ii. 
 p. 30. et al. ib. See also lit. of S. Cyril, (Renaudot. Liturg. torn. ii. 49.) 
 Coptic (ib. p. 54.) Renaudot (p. 195.) mentions a sacred vessel, in use among 
 the Greeks and Copts, called hence the ayicx, Kdfiis, and suggests (ib. p. 323.) 
 that the title spiritual ' fire,' frequent in Greek hymns on the Holy Eucharist, 
 refers to this type, (see S. Chrys. ab. p. 16. and in this note.) 
 
 n Lit. of S. Chrys. p. 83. ed. Goar. comp. Lit. of S. James Ass. Cod. Lit. 
 V. 66. " The Lord bless us and make us worthy to take with the pure * tongs' 
 of our hands the fiery coal and to place it on the mouths of the faithful, for the 
 r-learising and purifying of their souls and bodies, now and ever." 
 
 ° Greek, (Ass. Cod. l.it. v. 36.) Syriac, (ib. p. 236.) Armenian, (Renaud. 
 Litt. Oir. ii. 127.) 
 1' Greek, (Ass. vii. ;i2, 33. 58, 104.) Coptic, (HI, 2. ih.) 
 
25 
 
 and given Tdi the remission of sins." " Tliis is My 
 IJlood of the New Testament, which for yon anil for 
 many is ])onreil out and «^ivcn for the remission of sins." 
 Ai^ain, the Liturgies join togetlier. manifoldly, remission 
 of sins and life eternal, ah the two great fruits of this 
 Sacrament. Thus in the prayer for the descent of the 
 Holy (Jhost on the sacred elements ', " that they may be to 
 all who partake of them to the remission of sins, and to 
 life eternal;" or in intercession', " that we may become 
 meet to be partakers of Thy holy mysteries to the re- 
 mission of sins and life eternal,'"' or in the words of com- 
 municating \ '' I give thee the precious and holy and 
 undefiled Body of our Lord and God and Saviour Jesus 
 Christ for the remission of sins and life eternal.'' And 
 the prayer in our own liturgy is almost in the very 
 worils of an Eastern' and in the character of a A\'estern 
 
 q Lit. of S. James, (Ass. v. 40.) S. Mark, (ib. vii. 60 add. p. 35.) Lit. of 
 S. Gregory, (ib. 106, 7.) Syriac, (ib. 190, 1.) Coptic, (ib. 143, 4.) Const. Ap. 
 viii. 12. Lit. of S. Chrys. (Goar. p. 77.) 
 
 ■■ Lit. of S. James, (Ass. \. 62.) Post-Comm. Const. Ap. viii. 14. S. Basil 
 from S. James, Ass. vii. 46. " for the remission of sins, for the communication 
 of the Holy Spirit." S. Mark, ib. vii.73. It is retained in the Nescorian lit. Ren. 
 ii. 634. " May Thy Living Body, O Lord, which wc have eaten, and Thy 
 pure Blood which we have drunk, not be to us, Lord, to hurt or weakness, but 
 to the expiation of offences and blotting out of sins, Lord of all ;" and p. 635. 
 (benediction,) " To Him, Who cxjjiates our offences by His T^ody, and 
 doeth away our sins by His Blood, be praise in His Church;" and, Gallic- 
 Goth. Liturg. Post-Comm. (Mabillon de Lit. Gall. p. .300.) " Thy Body 
 crucified for as we have eaten, and Thy Holy Blood shed for us we have 
 drunk ; may Thy Holy Body be to us to salvation and Thy Holy Blood for 
 remission of sins here and for eternal ages." ,\rmenian, ap. Ken. ii. 12. " Let 
 not this Mystery which was instituted for our salvation, become to us to 
 judgment, but to the abolition of our sins, &c." INIiss. Mixt. Mozarab. p. 233. 
 ed. Lesl. " Toasting, Lord, the fulness of [Thy] sweetness, we pray that this 
 b<* to us for the remission of sins and tht- health of our minds;" and the priest 
 for himself, " O Lord, my God, grant me so to receive the Body and Blood 
 nf Thy Son our Lord Jesus Christ, that by It I may obtain remission of all 
 my sins, and be filled wilh Thy Holy .Spirit." (ib. p. 232.) 
 
 » Lit. of S. Chrys. Goar. p. K2, 83. 
 
 * " Vouchsafe to us, () Lord (tod, that our br».li^^ ma\ be sanctified by Thy 
 yoly yody, and our souls cleansed by Thy propitiating Blood, and that it Aiay 
 be to us forpivcnr-s of our debt,* and pafdon of our sins." Supplem. to Syriac 
 
26 
 
 Liturgy ", " that our sinful bodies may be made clean by 
 His Body and our souls washed by His most precious 
 Blood." Even the Roman Liturgy, though less full on 
 this point, has prayers, "that' the Communion may cleanse 
 us from sin," '' may be the washing away of guilt, the 
 remission of all offences '\" 
 
 It will then seem probably too refined and narrowing 
 a distinction, when some Divines of that Communion, 
 countenanced by the language of the Council of Trent % 
 maintain, in opposition to other error% that venial sins 
 only are remitted by the Holy Eucharist, since to ap- 
 
 Liturgies, Ass. v. 208, 9. comp. S. Ephr. Paraen, xi. ad Poenit. 0pp. t. iii. 
 p. 429. " Leave me not in hell, most merciful Lord, "Who hast given me 
 Thy Body to eat, and made me to drink Thy Blood v^^hieh is life ; through 
 Thy Body may T be cleansed, and through Thy Blood my trespasses be 
 forgiven." 
 
 " " — ^by Whose Flesh, sanctified by Thyself, while fed,vre are strengthened, 
 and by His Blood, while given us to drink, we are washed." Gallic. Sacram. 
 ap. Muratori Lit. Rom. Vet. p. 816. add Missale Gall-Goth. ap. Mabillon, 
 p. 229. 
 
 " Post-Comm. for the CircnmciL-ion, &c. In the Sarum, York, and Here- 
 ford Missals, daily. 
 
 ^ 3rd Post-Coram. for Ash-Wedn. &c. Also in the Prsep. ad Miss, in the 
 Breviary, " Grant that this holy foretaste of Thy Body and Blood, which I, 
 unworthy, look to receive, may be the perfect cleansing of sins, &e." [A 
 friend adds the following ; " Deliver me by this Thy All-holy Body and 
 Blood from all mine iniquities and all evils ;" prayer before communicating, 
 (so also Sar. '' all my evils," York. Heref.) " Grant that 1 may so worthily 
 receive this All-holy Body and Blood of Thy Son our Lord Jesus Christ, that 
 I may be meet to receive thereby remission of all my sins and be filled with 
 Thy Holy Spirit." Sar. Prayer before kiss of peace. '' Grant us so to receive 
 this Body and Blood of Thy Son our Lord God Jesus Christ, that we may be 
 meet to receive thereby remission of our sins, &c." York and Heref. ib. " By 
 the operation, O Lord, of this mystery may both our offences (vitia) be purged 
 away and our good desires brought to good effect." Post-Comm. Vigil of 
 Epiph., Lent Ember-Fr., Palm-Sunday. " Cleansed from guilt [expiati] by 
 Thy Holy Mysteries, O Lord, may we obtain, we beseech Thee, both pardon 
 and grace." 1st Post-Connm. 3rd S. in Lent. " May the receiving, O Lord, 
 of this Sacrament cleanse us from our guilt" [crimine]. Fr. after 3rd, and Tu. 
 after 4th S. in Lent, " a vitiis expiates," 3rd S. in Adv.] 
 
 * " An antidote, whereby we may be set free from sins of daily incursion, 
 and preserved from mortal sins." Sess. xiii. c. 3. 
 
 y " That forgiveness of sins was the chief object of the Holy Eucharist." 
 Ib. can. 3. 
 
27 
 
 proach it in mortal bin were iti«elf mortal sin. For 
 althoii<rh our own Cluireh also re(jiiires at least confession 
 to CiocI, and pronounces His absolution over us before 
 we tlare a|)proach those holy Mysteries, yet because we 
 are so far freed from our sins, that we may a})proach, 
 to our salvation not to condemnation, yet can we say that 
 we are so freed, that nothing remains to be washed away ? 
 that tiie absolution, which admits to that cleansing Blood, 
 is every thing, that cleansing lilood Itself, in this res})ect 
 also, addeth nothing? Jlather, the penitent's comfort is, 
 that, as, in S. Basil's' words on frequent communion, 
 *' continual participation of life is nothing else than mani- 
 fold life," so, often communion of that Body which was 
 broken and that Blood which was shed for the remission 
 of sins, is manifold remission of tliose sins over which 
 he mourns, that as the loving-kindness of God admits him 
 again and again to that Body and that Blood, the stains 
 which his soul had contracted are more and more effaced, 
 the guilt more and more purged, the wounds more and 
 more healed, that atoning lilood more and more inter- 
 posed between him and his sins, himself more united 
 with his Lord, Who Alone is Righteousness and Sanctiti- 
 cation and Bedemption. 
 
 Since then, this Divine Sacrament lias, as its innucdiate 
 and proper end, union with llim Who hath taken our 
 manhood into God, and the infusion into us of His S|)irit 
 and life and iuunortality, making us one with His glorified 
 Humanity, as He is One in the (iodhead with the Father, 
 and, besidis this, it is ulteriorly, the cleansing of our sins, 
 the relining our t oniiptions, the repairing of our decays, 
 what must the loss of the Church of the latter days, in 
 which Comnumiims are ko infre(|uent! How can we wonder 
 that love should have waxed cold, corruptions so abound, 
 grievt)U.s falls have been, among our youth, almost the rule, 
 ' Ep. 93. ad Cwpar. t. lii. p. 1S<;. ed. Urn. 
 
28 
 
 to stand upright tlie exception. Heathen strictness reproach 
 Christian laxity, the Divine life become so rare, all higher 
 instances of it so few and faint, when " the stay and the 
 staff," the strength of that life is willingly forfeited? How 
 should there be the fulness of the Divine life, amid all but 
 a month-long fast from our " daily Bread ?" While in 
 the largest portion of the Church, the people mostly gaze 
 at the threshold of the Heaven where they do not enter% 
 what do we ? We seem, alas ! even to have forgotten, in 
 our very thoughts, that daily Communion, which once 
 was the common privilege of the whole Church, which, 
 when the Eastern Church relaxed in her first love, the 
 Western continued, and which they from whom we have 
 our Communion Service in its present form, at first hoped 
 to restore''. It implies a life, so different from this our 
 common-place ordinary tenor, a life so above this world as 
 knit with Him Who hath overcome the world; so Angelic 
 as living on Him Who is Angels' Food'; an union with 
 God so close ; that we cannot mostly, I suppose, imagine 
 to ourselves, how we could daily thus be in Heaven, and in 
 our daily business here below, how sanctify our daily 
 duties, thoughts, refreshment, so that they should be 
 tinged with the hues reflected by our daily Heaven, not 
 that heavenly Gift be dimmed with our earthliness ; how 
 our souls should through the day shine with the glory 
 of that ineffable Presence to which we had approached, 
 not we approach to it with earth-dimmed souls. It 
 must ever be so; we cannot know the Gift of God, if we 
 
 " '■'■Hearing Mass" in the Roman Communion. This is, of course, said of 
 the general declension of Communions ; at early Masses, even on week-days, 
 the writer is informed that there are Communicants, hnt not lo what extent. 
 
 b Edw. VI. 1st hook. See Pref. to Tract 81. p. 18. 
 
 ' S. Cyr. Al. in S. Joh. 1. iv. p. 351. S Jer. Ep. ad Hedib. q. 2. S. Aug. 
 in Ps. 33. En. i. §. 6. " That Eternal Word, Wherewith the Angels are fed, 
 Which is equal with the Father, men ate, because ' being in the Form of 
 God, &c.' The Angels are satisfied with Him ; but Ho ' emptied Himself 
 that men mipht eat Angels' food." (on Ps. 78, 26.) 
 
•29 
 
 forfeit it ; we must cease mostly <-'ven to lon^^ for wliat wo 
 forego. We lose tlie very sense to understand it. 
 
 It is not in blame of others, my brethren, God forbid ! 
 it is as the confession of a common fault, to which others 
 have contributed least who have been least luuvorthy, and 
 which, if we confess, God mav the rather teach us how to 
 amend, that I dare not but notice, how, even in this 
 privile^vd and protected place, we still mostly forego even 
 what remains, and what our Liturgy still enjoins. We 
 have learned even, as people needs must, to justify the 
 omission. As those, who know not our privileges of daily 
 service, think set daily prayers must become a lifeless form, 
 so rifrht-minded persons speak, (and perhaps until they 
 know it, must needs speak,) as though not we needed more 
 reverence to ])artake worthily of the Communion weekly, 
 but as though weekly Communions must needs decrease, 
 not increase, reverence. And thus in this abode, which 
 God has encompassed and blessed with privileges above all 
 others, where so many have been brought into an esj^ecial 
 nearness to Flim, and a sacredness of office, so many look 
 to be so brought, and yet on that account need the more 
 watchfulness and Divine strength that they fall not, — where. 
 if we will, we may retire into ourselves, as much as we 
 will, and have daily prayers to prepare our souls, — we have, 
 in verv many cases, not even the ])rivi leges which are 
 becoming connnon in village-Churches; wv all, to whom 
 it is expressly, as by name, enjoined, to " receive' the iloly 
 Communitm with the Priest every Sunday at the liuist^'^ 
 have it perhaps scarcely monthly'; and tlu' thanksgiving 
 for the Ascension of our Lord stands in our Trayi-r IJook 
 \ear by year unuttered, because when lie ascended up 
 on high to receive gifts for men, there are none here l)elow 
 
 ''- Rubric afU-r Communion Service. 
 
 <* One Collego, it should be ^aid, hax, f<>r some finu- pa-st, restored weekly 
 Pommnnion. 
 
30 
 
 to receive the Gift He won for us, or Himself Who is the 
 Giver and the Gift. Nor has this been ever thus ; even 
 a century and a half ago, this Cathedral was remarked as 
 one of those, where, after the desolation of the Great 
 Rebellion, weekly Communions were still celebrated \ 
 
 But, however we may see that our present decay and 
 negligence should not continue, restoration must not be 
 rashly compassed. It is not a matter of obeying rubrics, 
 but of life or death, of health or decay, of coming together 
 for the better or for the worse, to salvation or to con- 
 demnation. Healthful restoration is a work of humility, 
 not to be essayed as though we had the disposal of things, 
 and could at our will replace, what by our forefathers' 
 negligence was lost, and by our sins bound up with theirs 
 is yet forfeited. Sound restoration must be the gift of 
 God, to be sought of Him in humiliation, in prater, in 
 mutual forbearance and charity, with increased strictness 
 of life and more diligent use of what we have. We 
 must consult one for the other. There is, in our 
 fallen state, a reverent abstaining from more frequent 
 Communion, founded on real though undue fears; there 
 is and ought to be a real consciousness that more 
 frequent Communion should involve a change of life, 
 
 = Archdeacon Grenville to Sir Wm. Dugdale, in Life and Correspondence 
 of Sir Wm. Dugdale, p. 429, 30. Letter 174, A.D. 1683. " I am informed 
 that his Grace my Lord of Canterbury hath determined on the setting up 
 a weekly Celebration of the Holy Communion, according to the Rubric, in 
 the Church of Canterbury, and that my Lord Archbishop of York is likewise 
 doing the same in his Cathedral, and that they are both writing letters to the 
 Bishops within their Provinces, to follow their example ; a noble work of 
 piety, which will prove to their everlasting honour, and very much facilitate 
 conformity in the land, which hath been very much wounded by the bad 
 example of Cathedrals, which have (for the most part) authorized the breach 
 of law, in omitting the weekly celebration of the Eucharist, which hath not 
 been constantly cckbrated on Sundays in any Cathedral but Christ Church, Ely, 
 and "Worcester," [Archdeacon Grenville was a son-in-law of Bp. Cosins, and 
 " maintained" for many years the " order which Bishop Cosins had restored," 
 until 1688, when he resigned his preferment, and went into exile, ib. p. 431 
 and 229, note.] 
 
31 
 
 Inore collectedness in God, more retireineiil, at times, from 
 sotiet), deeper consciousness of His Presence, more saered- 
 ness in our ordinary actions wlioni He so voucl)>atVtli to 
 hallow, frreater love for \[\s Passion which we celehrate, 
 and carrying it about, in strictness of self-rule and self- 
 tlisci|)line, and self-denying love. And these graces, we 
 know too well, come slowly. Better, then, for a time 
 forego what any would long for, or obtain it, where by 
 God's bounty and Providence that Gift may be had, than 
 by })remature urgency, " walk not charitably," or risk 
 injury to a brother's soul. He Who alone can make 
 more frecjuent Communion a blessing, and Who gave such 
 strength to that one heavenly meal, whereby through forty 
 days and forty nights of pilgrimage lie carrietl Khjah to 
 His Presence at the Mount of God, can, if we be faithful 
 and keep His Gift which we receive, give such abundant 
 strength to our rarer Communions, that they shall carry 
 us through our forty years of trial unto His own Holy 
 Hill, and the \'ision of Himself in bliss. Rather should 
 those who long for it, fear that if It were given them, they 
 might not be fitted for it, or, if we have it, that we come 
 short of the fulness of its blessing, than use inconr^iderate 
 eagerness in its restoration. Ask we it of God, so will lie 
 teach us, how to obtain it of those whom He has made its 
 dispensers to us. They too have their responsibilities, not 
 to bestow it prematurely, though they be involved in the 
 common loss. Ijct us each suspect ourselves, not others ; 
 the backward their own backwardness, the forward tlieir 
 own eagerness; each habitually interpret well the other's 
 actions and motives; they wiio seek to partake more often 
 of the heaveidy Pood, honour the reverence and huniility 
 which abstains, and they who think it reverent tt) abstain, 
 censure not as innovation, the return to ancient devotion 
 and love; restore it, if we may, at such an hour of tlu- 
 day, when to be absent need not cause pain or perplexity, 
 
32 
 
 and may make least distinction ; so, while we each think 
 all good of the other, may we all together, strengthened by 
 the Same Bread, washed by the Same Blood, be led, in the 
 unity of the Spirit and the bond of peace and holiness of 
 life, to that ineffable Feast, where not, as now, in Mysteries, 
 but, face to face, we shall ever see God, and be ever filled 
 with His Goodness and His Love. 
 
 Meantime such of us, as long to be penitents, may well 
 feel that we are less than the least of God's mercies ; that 
 we have already far more than we deserve ; (for whereas 
 we deserved Hell, we have the antepast of Heaven;) that 
 the children's bread is indeed taken and given unto dogs ; 
 that He, Who is undefiled, spotless, separate from sinners, 
 Cometh to be a guest with us sinners ; and therein may we 
 indeed find our comfort and our stay. For where He is, 
 how should there not be forgiveness and life and peace and 
 joy ? What other hope need we, if we may indeed hope 
 that we thereby dwell in Him and He in us. He in us, if 
 not by the fulness of His graces, yet with such at least as 
 are fitted to our state, cleansing our iniquities and healing 
 our infirmities, Himself the forgiveness we long for; we in 
 Him, in Whom if we be found in that Day, our pardon is 
 for ever sealed, ourselves for ever cleansed, our iniquity 
 forgiven, and our sin covered. 
 
EXTRACTS 
 
 From some IV r Hers in mir later Knylish Church on th 
 doctrine <>/' the Holy Euchorist. 
 
 HouiHy on the Sdcranient, 
 
 " Thus much we imist be sure to liold, that in the Supper of the 
 Lord there is no vain ceremony, no bare sign, no untrue figure of 
 a thing absent: Bul^ as the Scripture saith, ttic Table of the 
 Lord, tlie Bread and Cup of the Lord, the memory of Christ, the 
 annunciation of His death, yra, the communion of the Body and 
 Blood of thr Lord, in a marvellous incorporation, ivhich by the 
 operation of the Holy Ghost {the very bond of our conjunction 
 with Christ) is through faith wrought in the souls of the faithful, 
 whereby not only their souls live to eternal life, but thry surely 
 trust to win their bodies a resurrection to immortality. The true 
 understanding of this fruition and union, which is betwixt the 
 body and the Head, betwixt the true believers and Christ, the 
 ancient Catholic Fathers both perceiving themselves, and com- 
 mending to their people, were not afraid to call this Supper, 
 some of them, the salve of immortality and sovereign preservative 
 against death; other, a deifical communion; other, the sweet 
 dainties of our Saviour, the pledge of eternal health, the defence 
 of faith, the hope of the resurrection; other, the food of immor- 
 tality, the healthful grace, and the conservatory to everlastinjf 
 life." 
 
 " It is well known that the meat we seek for in this Supper is 
 spiritual food, the nourishment of our soul, a heavenly refection, 
 and not earthly ; an invisible meat, and not bodily; a ghostly 
 substance, and not carnal; so that to think that without faith 
 we may enjoy the eating and drinking thereof, or that that is 
 the fruition of it, is but to dream a gross carnal feeding, basely 
 objecting and binding ourselves to the elements and creatures. 
 Whereas, by the advice of the Council of Nicene, we ought to 
 lift up our minds by faith, and, leaving these inferior and earthly 
 things, there seek it, where the Sun of righteousness ever shineth. 
 
 n 
 
34 lUdlef/. 
 
 Take thea this lesson, O thou that art desirous of this Table, of 
 Emissenus, a godly father, that when thou goest up to the 
 reverend Communion, to be satisfied with spiritual meats, thou 
 look up with faith upon the holy Body and Blood of thy God, 
 thou marvel with reverence, thou touch it with the mind, thou 
 receive it with the band of thy hearty and thou take it fully with 
 thy inward man." 
 
 Bishop Ridley. 
 
 *' Both you and I agree herein, that in the Sacrament is the 
 very, true, and natural Body and Blood of Christ; even that 
 Which was born of the Virgin Mary; Which ascended into 
 heaven; Which sits on the right hand of God the Father; Which 
 shall come from thence to judge the quick and the dead; only 
 we differ in modo, in the way and manner of being. We confess 
 all one thing to be in the Sacrament, and dissent in the manner 
 of being there. T, being by God's word fully thereunto persuaded^ 
 confess Christ's natural Body to be in the Sacrament indeed 
 by spirit and grace, because that whosoever receiveth worthily 
 that Bread and Wine, receiveth effectually Christ's Body and 
 drinketh His Blood (that is, be is made effectually partaker of 
 His passion); and you make a grosser kind of being enclosing 
 a natural, a lively, and a moving body, under the shape or 
 form of Bread and Wine. Now this difference considered, to the 
 question thus I answer, that in the Sacrament of the Altar is the 
 natural Body and Blood of Christ vere et realiteVj indeed and 
 really, for spiritually by grace and efficacy; for so every worthy 
 receiver receiveth the very true Body of Christ, But if you 
 mean really and indeed, so that thereby you would include a 
 lively and a moveable body under the forms of bread and wine, 
 then, in that sense, is not Christ's Body in the Sacrament really 
 and indeed?" 
 
 " Always my protestation reserved, I answer, thus; that in the 
 Sacrament is a certain change, in that that Bread, which was 
 before common bread, is now made a lively presentation of Christ's 
 Body, and not only a figure, but etfectuously representeth His 
 Body ; that even as the mortal body was nourished by that 
 visible bread, so is the internal soul fed with the heavenly food 
 of Christ's Body, which the eyes of faith see, as the bodily eyes 
 
see only bread. Such a Sacramental mutation I i^rant to he in 
 the Bread and Wine, which truly is no small change, but such a 
 change as no mortal man can make, but only that omnipotency 
 of Christ's word." Works, edit. 18 iL p. '274. 
 
 '* Think not because I disallow that Presence which the first 
 proposition maintaineth (as a presence which I take to be forced, 
 phantastical, and beside the authority of (iod's word, perni- 
 ciously broufjht into the Church by the Romanists,) that I there- 
 fore go about to take away the true Presence of Christ's Body 
 in His Supper rightly and duly ministered, which is grounded 
 upon the word of God, and made more })lain by the commen- 
 taries of the faithful Fathers. They that tliink so of me, the 
 Lord knoweth how far they are deceived. And to make the 
 same evident unto you, I will in few words declare what True 
 Presence of Christ's Body in the Sacrament of the Lord's Sujiper 
 I hold and afhrm, witli the word of (iod, and the ancient 
 Fathers. 
 
 *' I say and confess with the Evangelist Luke, and with the 
 Apostle Paul, that the Bread on the which tiianks are given is 
 the Body of Christ in the remembrance of Ilim and Ilis 
 death, to be set forth perpetually of the faithful until His 
 coming. 
 
 *' I say and confess the Bread which we break to be the 
 communion and partiiking of Christ's Body with the ancient 
 and the faithful Fathers. 
 
 " I say and believe, that there is not only a signification of 
 Christ's Body set forth by the Sacrament, but also that tiiercwith 
 is given to the godly and faithful the grace of Christ's Body. 
 that is, the food of life and immortality, anrl tiiis I hold with 
 Cyprian. 
 
 '■ I say also with St. .Augustine, that we eat life and we drink 
 life; with Emissene, that we feel the Lord to be present in 
 grace; with .\thanasius, that we receive celestial food which 
 Cometh from above; the j)roperty of natural communion, with 
 Hilary"; the nature of flesh and benediction wliich giveth life, 
 in Bread and Wine, with Cyril ; and with the same Cyril', the 
 virtue of the very Flesli of Christ, life and grace of Hi^ Body, 
 
 ' Th«* passage quoted at more length in tin- Sortnon, |>. I. J. 
 '' See Srrmnn, p 7. n. i. &<■. 
 
36 Bilson. Hooker. 
 
 the property of the Only-Begotten, that is to say, life, as He 
 Himself in plain words expoundeth it. 
 
 '' I confess also with Basil, that we receive the mystical 
 advent and coming of Christ, grace, and the virtue of His very 
 nature; the Sacrament of His very Flesh, with Ambrose; the 
 Body by grace, with Epiphanius; spiritual flesh, but not that 
 which was crucified, with Jerome; grace flowing into a sacri- 
 fice, and the grace of the Spirit, with Chrysostom; grace and 
 invisible verity, grace and society of the members of Christ's 
 Body, with Augustine. 
 
 " Finally with Bertram, (who was the last of all these,) I 
 confess that Christ's Body is in the Sacrament in this respect; 
 namely, as he writeth, because there is in it the Spirit of Christ, 
 that is, the power of the Word of God, which not only feedeth 
 the soul, but also cleanseth it. Out of these I suppose it may 
 clearly appear unto all men, how far we are from that opinion, 
 whereof some go about falsely to slander us to the world, 
 saying, we teach that the godly and faithful should receive 
 nothing else at the Lord's table, but a figure of the Body of 
 Christ." P. 201, 202. 
 
 Bishop Bilsov^ {quoted hij Bishop Mountagu,) 
 
 " The disagreement is only in de modo praesentiae, the thing 
 is yielded to on either side, and there is in the Holy Eucharist 
 a real Presence. ' God forbid,' saith Bishop Bilson, ' we should 
 deny that the Flesh and Blood of Christ are truly present and 
 truly received of the faithful at the Lord's table. It is the 
 doctrine that we teach others, and comfort ourselves withal." 
 (P- 779 of the subject.) Appeal, c. SO Init. p. 289. See also Bp. 
 White, below, p. 57- 
 
 Hooker. 
 
 " Being assembled for no other cause which they could imagine 
 but to have eaten the Passover only that Moses appointeth, 
 when they saw tiieir Lord and Master with hands and eyes 
 lifted up to heaven first bless and consecrate for the endless 
 good of all generations till the world's end the chosen elements 
 of Bread and Wine, which elements made for ever the instruments 
 of life by virtue of His Divine benediction, they being the first 
 that were commanded to receive from Him, the first which were 
 
Hooker. 37 
 
 warranted by His promise that not only unto them at the present 
 time but to whomsoever they and their successors after them 
 did duly administer the same, those Mysteries should serve as 
 conducts of life and conveyances of His Body and Blood unto 
 them, was it possible they should hear that voice, ** Take, eat, 
 this is My Body; drink ye all of this, this is My Blood;" possible 
 that doing what was required and believing what was ])ronused, 
 the same should have present eftect in them, and not fill them 
 with a kind of fearful admiration at the heaven which they saw 
 in themselves? They had at that time a sea of comfort and joy 
 to wade in, and we by that which they did are taught that this 
 heavenly food is given for the satisfying of our empty souls, and 
 not for the exercising of our curious and subtile wits." 
 
 '* If we doubt what those admirable words may import, let 
 him be our teacher for the meaning of Christ to whom Christ 
 was Himself a schoolmaster, let our Lord's Apostle be His 
 interpreter, content we ourselves with His explication, My Body, 
 the Communion of My Body, My Blood, the Communion of My 
 Blood. Is there any thing more expedite, clear, and easy, than 
 that as Christ is termed our Life because through Him we obtain 
 life, so the parts of this Sacrament are His Body and Blood, 
 for that they are so to us who receiving them receive that 
 by them which they are termed? The Bread and Cup are His 
 Body and Blood, because they are causes instrumental, upon the 
 receipt whereof ihe participation of His Body and Blood ensucth. 
 For that which produceth any certain effect is not vainly nor 
 improperly said to be that very effect whereunto it teiuieth. 
 Every cause is in the efVect which groweth from it. Our souls 
 and bodies quickened to eternal life are effects, the cause whereof 
 is the Person of Christ, His Body and Blood are the true well- 
 spring out of which this life flowtth. So that His Body and 
 Blood are in that very subject whereunto they minister life not 
 only by effect or operation, even as the influence of the heavens 
 is in plants, beasts, men, and in every thing which they quicken, 
 but also by a far more divine and mystical kind of union, which 
 maketh us one with Him even as He and the Father are one." 
 I'ook V. chap. Ixvii. §. 4, .0. 
 
 *' It is on all sides plainly confessed, first, that this Sacrament 
 is a true and a real participation of Christ, who thereby imparteth 
 
38 Hooker, 
 
 Himself, even His whole entire Person, as a mystical Head unto 
 every soul that receiveth Him, and that every such receiver doth 
 thereby incorporate or unite himself unto Christ as a mystical 
 member q/'Him, yea of them also whom He acknowledgeth to be 
 His own; secondly, that to whom the Person of Christ is thus 
 communicated, to them He giveth by the same Sacrament His 
 Holy Spirit to sanctify them as it sanctifieth Him which is 
 their Head ; thirdly, that what merits force, or virtue soever there 
 zs in His sacrificed Body and Blood, we freely, fully, and wholly 
 have it by this Sacrament; fourthly, that the effect thereof in us 
 is a real transmutation of our soids and bodies from sin to 
 righteousness, from death and corruption to immortality and 
 life; fifthly, that because the Sacrament being of itself but a 
 corruptible and earthly creature, must needs be thought an 
 unlikely instrument to work so admirable effects in man, we are 
 therefore to rest ourselves altogether upon the strength of His 
 glorious power, Who is able and will bring to pass, that the 
 Bread and Cup which He giveth us shall be truly the thing He 
 promiseth. 
 
 " It seemeth therefore much amiss, that against them whom 
 they term Sacramentaries, so many invective discourses are made 
 all running upon two points, that the Eucharist is not a bare 
 sign or figure only, and that the efficacy of His Body and Blood 
 is not all we receive in this Sacrament. For no man having 
 read their books and writings which are thus traduced can be 
 ignorant that both these assertions they plainly confess to be 
 most true. They do not so interpret the words of Christ as if 
 the name of His Body did import but the figure of His Body, 
 and to be were only to signify His Blood. They grant that 
 these holy mysteries received in due manner do instrumenlally 
 both make us partakers of the grace of that Body and Blood 
 which were given for the life of the world, and besides also 
 impart unto us even in true and real though mystical manner 
 the very Person of our Lord Himself, whole, perfect, and entire, 
 as hath been shewed." Hook v. chap. Ixvii. §. 7, 8. 
 
 '* He which hath said of the one Sacrament, * Wash, and be 
 clean,' hath said concerning the other likewise, * Eat, and live.* 
 If therefore, without any sucli particular and solemn warrant as 
 this is, that poor distressed woman coming unto Christ for health 
 
}{nokor. 39 
 
 could so constantly resolve herself, * may I but touch the skirt of 
 Mis garment I shall be whole,' what moveth us to argue of the 
 manner how life should come by bread, our duty being here but 
 to take what is offered, and most assuredly to rest persuaded of 
 this, that cau we but eat we are safe? When I behold with 
 mine eyes some small and scarce discernible grain or seed whereof 
 nature maketh promise that a tree shall come, and wlien after- 
 wards of that tree any skilful artificer undertakelh to frame some 
 exquisite and curious work, I look for the event, I move no 
 question about performance, either of the one or of the other. 
 Shall I simply credit nature in things natural, shall I in things 
 artificial rely myself on art, never offering to make doubt, and in 
 that which is above both art and nature refuse to believe the 
 Author of both, except He acquaint me with His ways, and lay the 
 secret of His skill before me? Where God Himself doth speak those 
 ihings which either for height and sublimity of matter, or else 
 for secresy of performance we are not able to reach unto, as we 
 may be ignorant without danger, so it can be no disgrace to con- 
 fess we are ignorant. Such as love piety will as much as in them 
 lieth know all things that God commandeth, but especially the 
 duties of service which they owe to God. As for His dark and 
 hidden works, they prefer as becometh them in such cases sim- 
 plicity of faith before that knowledge, which curiously sifting 
 what it should adore, and disputing too boldly of that which the 
 wit of man cannot search, chilleth for the most part all warnjth 
 of zeal, and bringeth soundness of belief many times into great 
 hazard. Let it therefore be sufficient for me, presenting myself 
 at the Lord's Table, to know what there I receive from Him, with- 
 out searching or inquiring of the manner how Christ performeth 
 flis promise; let disputes and questions, enemies to piety, abate- 
 ments of true devotion, and hiiluMto in this cause but over 
 patiently h^ard, let them take their rest; let curious and sharp- 
 witted men beat their heads about what questions themselves 
 will, the very letter of the word of Christ giveth plain security 
 that these mysteries do as nails fasten us to His very Cross, that 
 by them we draw out, as touching efficacy, force, and virtue, even 
 the blood of His gored side, in the wounds of our Redeemer we 
 there dip our tongties, we are dyed red both within and without, 
 our hunger is satisfied and our thirst for ever quenched; they are 
 things wonderful which he feeleth. great which he sceth, and 
 
40 Hooker. Overall. 
 
 unheard of which he uttereth, whose soul is possessed of this 
 Paschal Lamb and made joyful in the strength of this new Wine, 
 this Bread hath in it more than the substance which our eyes 
 behold, this Cup hallowed with solemn benediction availeth to 
 the endless life and welfare both of soul and body, in that it 
 serveth as well for a medicine to heal our infirmities and purge 
 our sins as for a sacrifice of thanksgiving, with touching it sanc- 
 tifieth,it enlighteneth with belief, it truly conformeth us unto the 
 image of Jesus Christ; what these elements are in themselves it 
 skilleth not, it is enough that to me which take them they are 
 the Body and Blood of Christ, His promise in witness hereof 
 sufficeth. His word He knoweth which way to accomplish; why 
 should any cogitation possess the mind of a faithful communicant 
 but this, my God, Thou art true, O my soul, thou art happy !" 
 Book V. chap. Ixvii. §. 12. 
 
 " The power of the ministry of God translateth out of dark- 
 ness into glory; it raiseth man from the earth, and bringeth God 
 Himself down from heaven; by blessing visible elements it maketh 
 them invisible grace; it giveth daily the Holy Ghost; it hath to 
 dispose of that Flesh which was given for the life of the world, 
 and that Blood which was poured out to redeem souls; when it 
 pourelh malediction upon the heads of the wicked, they perish ; 
 when it revoketh the same, they revive. O wretched blindness, 
 if we admire not so great power ; more wretched if we consider 
 it aright, and notwithstanding, imagine that any but God can 
 bestow it! To whom Christ hath imparted power, both over 
 that mystical body which is the society of souls and over that 
 natural which is Himself, for the knitting of both in one, (a 
 work which antiquity doth call the making of Christ's Body,) 
 the same power is in such not amiss both termed a kind of mark 
 or character, and acknowledged to be indelible." Book v. chap. 
 Ixxvii. §. 1. 
 
 Bishop Overall. 
 
 ** So to eat the Flesh of Thy dear Son Jesus Christ, and to 
 drink His Blood.] By this it may be known what our Church 
 believeth, and teacheth of the Presence of Christ's Body and 
 Blood in the Sacrament. And though our new masters would 
 make the world believe she had another mind, yet we are not 
 
Orenill. A I 
 
 to follow their private fancies, wiien we have b(» plain and so 
 public a doctrine as tliis." 
 
 " 'riidt ire ri'Ciiviiii/ fhcsc 'r/n/ rrea lures of Bread and li'ine,i^'c. 
 mat/ be fnirtukers of His hiessed lUnhj and Jilood] Together 
 with the hallowed elements of the Bread and Wine, we may 
 receive the Body and Blood of Christ, which are truly exhi- 
 bited in this Sacrament, the one as well as the other. 
 
 " These words, as I once conferred with a Papist, were 
 mi«jhtily excepted ap^ainst, because forsooth they must acknow- 
 ledge no Bread and Wine, but a desition of the nature and 
 being of both. My answer was, that here we term them so 
 before consecration ; after that we call them so no more, but 
 abstain from that name, because our thoughts might be wholly 
 taken up with the spiritual food of Christ's Body and Blood. 
 So in the Thanksgiving following we say, Thai hast vouchsafed 
 to feed us with these holy Mysteries, and the spiritual food of the 
 Bodi/ and Blood of Thy Son, lSv. In the meanwhile we ileny not 
 the Bread and Wine to remain there still as God's creatures. 
 And I wonder the Papists should so contend for this same desitio 
 pani'i et vini, whenas in their own service or mass, they abstain 
 not from these words, thy creatires, after consecration, as 
 we do. See the book, peii quem omnia domine bone creas! 
 A certain argument that the Cliurch of Rome never meant to 
 teach that doctrine, which private men, the late doctors and 
 schoolmen, have brought up and propagated." 
 
 " 'These holy .][ystcrics were the .'■f>irltual food of the most 
 precious Body and Blood, &c.] Before consecration, we called 
 them God's creatures of Bread and Wine, now we do so no 
 more after consecration; wherein we have the advantage of 
 the Church of Ivome, who call them still creatures in their very 
 mass after consecration; and yet they will be upbraiding us for 
 denying the Real Presence, whenas we believe better than 
 they: for after consecration we think no more of liread and 
 Wine, but have our thoughts taken up wholly with the Body 
 of Christ; and therefore we keep ourselves to these words only, 
 abstaining from the other (though the Bread remain there still, 
 to the eye,) whicli they do not. And herein we follow the 
 Fathers, who after consecration would not suffer it to be cal'ed 
 Bread and W incany longer, but the Body and Blood of Christ. 
 
 ** Very Members Incorporate.^ So Cyril, in Catech. My.s!. 4. 
 Sumptn Corpore ct Snnipiinc Chrisli nit nns fieri rvrvti/Acvf, i. r. 
 
42 Overall. 
 
 ejusdem Corporis cum Christo,ct inter nos truyec/ftovi, i.e. ejiisdem 
 Sanguinis. 
 
 *' And he also heirs through hope.] So the ancient Fathers 
 were wont to prove the article of our resurrection by the nature of 
 this very Sacrament. They use this reason to exhort the 
 people unto the frequent receiving of the Holy Communion; 
 because they say it is, (pu^f/.oixov uQxvxa-lag, Medicamentitm Ijnmor- 
 talitatis ct Antidotum, to ,w^ ^xnlv, An antidote not to die; 
 which if the men of this age ^vould but set their hearts on, 
 as they did, we should not have them set so slightly by the 
 Sacrament as they do." 
 
 " Bread and Wine.] It is confessed by all Divines, that upon 
 the words of the Consecration, the Body and Blood of Christ 
 is really and substantially present, and so exhibited and given to 
 all that receive it, and all this not after a ph3^sical and sensual, 
 but after an heavenly and incomprehensible manner. But 
 there yet remains this controversy among some of them, whe- 
 ther the Body of Christ be present only in the use of the 
 Sacrament, and in the act of eating, and not otherwise. They 
 that hold the affirmative, as the Lutherans (in Confess. Sax.) 
 and all Calvinists, do seem to me to depart from all Antiquity, 
 which place the presence of Christ in the virtue and benedic- 
 tion used by the Priest, and not in the use of eating the 
 Sacrament. — And this did most Protestants grant and profess 
 at first, though now the Calvinists make Popish magic of it in 
 their licentious blasphemy." Additional Notes to the Book of 
 Common Prayer. 
 
 " What is the imvard part or thing signified P'~\ I cannot see 
 where any real difference is betwixt us about this Real Presence, 
 if we could give over the study of contradiction, and under- 
 stand one another aright." Catechism. 
 
 " In the Sacrament of the Eucharist, or the Lord's Supper, 
 tJie Body and Blood of Christ, and therefore the whole of Christ 
 is verily and indeed present, and is verily partaken by us, 
 and verily combined with the Sacramental signs, as being 
 not only significative, but exhibitory; so that in the liread duly 
 given and received, the Body of Christ is given and received; 
 in the Wine given and received, the Blood of Christ is given 
 and received; and thus there is a communion of the whole of 
 Christ, in the communion of the Sacrament." 
 
 Probably, had Overall lived before the tenth century, he 
 
Morion. AntliciiiS. 4^3- 
 
 would have ihouirht he had suflieieiitly stated his belief, in the 
 above expressions ; but placed as he was in other circumstances, 
 it was expedient for him, not only to maintain ancient truth, 
 but to protest ajjjainst erroneous innovation : he therefore added 
 tiiese words : — 
 
 ** Vet not in any bodily, gross, earthly manner, as by tran- 
 subst;mtiation,or consubsUmtiation, or any like devices of human 
 reason, but in a mystical, heavenly, and spiritual manner, as 
 is riglitly laid flown in our Articles." [As (jaotal (ind Irnnslafvd 
 in Knox's Remains, vol. ii. p. l63.) 
 
 Jh'sltop A for ion. 
 *' The question is not absolutely concerning a Ileal Presence, 
 which Protestants (as their own Jesuits witness) do also pro- 
 fess Whicii acknowledgment of our adversaries may 
 
 servo to stay the contrary clamours and calumnious accusations, 
 wherein they use to range Protestants with those heretics who 
 denied that the true Body of Christ was in the Eucharist, and 
 maintained only a figure and image of Christ's Body, seeing that 
 our difference is not about the truth or reality of presence, but 
 about the true manner of the being and receiving thereof." — t'a- 
 tholic Appeal, p. 93. ed. 1610. 
 
 Bishop Andrewcs. 
 " The Cardinal is not, unless * willingly, ignorant,' that Christ 
 hath said, ' This is My Body,' not * This is not My Body in this 
 mode' Now about the ol)ject we are both agreed ; all the con- 
 troversy is about the ynodc. The * This is,' we firmly believe; 
 that ' it is in this mode' (tlie l>reatl, namely, being transub- 
 stantiated into the Body), or of the mode whereby it is wrought 
 that • it is,' whether in, or luitli, or under, or transubstantiated, 
 there is not a word in the Gospel. And because not a word is 
 tiiere, we rightly detach it from being a matter of faith; we may 
 place it amongst the decrees of the schools, not among the 
 articles of faith. What Durandus is reported to have said of old, 
 (Neand. Synop. Chron. p. 203.) we approve of. ' We hear the 
 word, feel the effect, know not the manner, believe the Presence.* 
 The Presence, I say, we believe, and that no less true than 
 yourselves. Of the mode (»f tiio Presence, we define nothing 
 rashly, nor, I add, do wc curiously en(piire; no more than how 
 
44 Andrewes. 
 
 the Blood of Christ cleanseth us in our Baptism ; no more than 
 how in the Incarnation of Christ the human nature is united into 
 the same Person with the Divine. We rank it among Mysteries, 
 (and indeed the Eucharist itself is a mystery,) ' that which 
 remaineth, ought to be burnt with fire.' (Ex. xii. 13.) that is, 
 as the Fathers elegantly express it, to be adored by faith, not 
 examined by reason." Answer to Bellarmine, c. i. p. 11. 
 
 "To conclude; not only thus to frame meditations and 
 resolutions, but even some practice too, out of this act of * ap- 
 prehension.' It is very agreeable to reason, saith the Apostle, 
 that we endeavour and make a proffer, if we may by any means, 
 to ' apprehend' Him in His, by Whom we are thus in our 
 nature ' apprehended,' or, as He termeth it, * comprehended,' 
 even Christ Jesus; and be united to Him this day, as He was 
 to us this day, by a mutual and reciprocal ' apprehension.' We 
 may so, and we are bound so ; vere dignum et just am est. 
 And we do so, so oft as we do with St. James lay hold of, 
 * apprehend,' or receive insitum Verbum, the * Word which is 
 daily grafted into us.' For * the Word' He is, and in the word 
 He is received by us. But that is not the proper of this day, 
 unless there be another joined unto it. This day Verbum caro 
 factum est, and so must be ' apprehended' in both. But 
 specially in His flesh as this day giveth it, as this day would 
 have us. Now ' the Bread which we break, is it not the par- 
 taking of the Body, of the Flesh, of Jesus Christ?" It is surely ; 
 and by it and by nothing more are we made partakers of this 
 blessed union. A little before He said, ' Because the children 
 were partakers of flesh and blood. He also would take part with 
 them.* INIay not we say the same ? Because He hath so done, 
 taken ours of us, we also ensuing His steps will participate with 
 Him and with His Flesh which He hath taken of us. It is most 
 kindly to take part with Him in that which He took part in with 
 us, and that, to no other end, but that He might make the 
 receiving of it by us a means whereby He might * dwell in us, 
 and we in Him ;' He taking our flesh, and we receiving His 
 Spirit ; by His flesh which He took of us receiving His Spirit 
 which He imparteth to us ; that, as He by ours became consors 
 humancB naturcp, so we by His might become consortes Divince 
 naturcBy ' partakers of the Divine nature.' Verily, it is the 
 most straight and perfect • taking hold' that is. No union so 
 
Andre wen, 45 
 
 knitteth as it. Not consanguinity ; brethren fall out. Not 
 marriage ; man and wife are severed. But that which is 
 nourished, and the nourishment whorcwitli — they never are, 
 never can be severed, but remain one for tver. With this act 
 then of mutual ' taking,' taking of His flesh as lie hath taken 
 ours, let us seal our duty to Him this day, for takinf>- not 
 
 • Angels/ l)ut * the seed of Abraham.' " Serm. I. on Xalivity, 
 Works, vol. i. p. 16. 
 
 ** He is given us, as Himself saith, as ' the living Bread from 
 Heaven,' which Bread is His ' flesh' born this day, and after 
 
 * given for the life of the world.' For look how we do give 
 back that He gave us, even so doth lie give back to us that 
 which we gave Him, that which He had of us. This He gave 
 for us in Sacrifice, and this He giveth us in the Sacrament, 
 that the Sacrifice may by the Sacrament be truly applied to 
 us. And let me commend this to you ; He never bade, accipitey 
 plainly ' take,' but in this only ; and that, because the effect 
 of this day's union is no ways more lively represented, no way 
 more effectually wrought, than by this use." Sow. If. on 
 Kativity, vol, i. p. 30. 
 
 " And I may safely say it with ^ood warrant, from those 
 words especially and chiefly, which, as He Himself saith of 
 them, are " spirit and life/' even those words, which joined to 
 the element make the blessed Sacrament. 
 
 " There was good proof made of it this day. All the way did 
 He preach to them, even till they came to Kmmaus, and their 
 hearts were hot within them, which was a good sign: but their 
 eyes were not opened but " at the breaking of bread/' and then 
 they were. That is the best and surest sense we know, and 
 therefore most to be accounted of There we taste, and there 
 we see ; " taste and see how gracious the Lord is." There we 
 are made to " drink of the Spirit," there our " hearts are 
 strengthened and stiblished with grace." There is the Blood 
 which shall " purge our consciences from dead works," whereby 
 we may " die to sin." There the Bread of (iod, which sh.dl 
 endue our souls with much strength ; yea, multiply strength 
 in them to live unto (Jodi yea, to live to Him continu.jlly ; 
 for he that " eateth His flesh and driiiketh His blood, dwellelh 
 in Christ, and Christ in him ;" not inneth, or sojourneth for 
 a tiin<*. hilt dwdlcth (•nntimi.illv. \ii(l. novrr ran we more 
 
-lo Andy ewes. 
 
 truly, or properly say in Chrislo Jesu Domino noslro, as when 
 we come new from that holy action, for then He is in us, and 
 we in Him indeed." Serm. I. on the Resurrection, p. 204, 5. 
 
 '' If such a new consecrating we need, what better time than 
 the feast of first-fruits, the sacrificing time under the Law ? and 
 in the Gospel, the day of Christ's rising, our first-fruits, by 
 Whom we are thus consecrate ? The day wherein He was 
 Himself restored to the perfection of His spiritual life, the life 
 of glory, is the best for us to be restored in to the first fruits of 
 that spiritual life, the life of grace. 
 
 " And if we ask, what shall be our means of this consecrating? 
 The Apostle telleth us, we are sanctified by the " oblation of the 
 Body of Jesus." That is the best means to restore us to that 
 life. He hath said it, and shewed it Himself; " He that eateth 
 Me, shall live by Me." The words spoken concerning that, are 
 both " spirit and life," whether we seek for the spirit or seek for 
 life. Such was the means of our death, by eating the forbidden 
 fruit, the first-fruits of death ; and such is the means of our life, 
 by eating the flesh of Christ, the first-fruits of life. 
 
 " i\nd herein we shall very fully fit, not the time only and 
 the means, but also the manner. For as by partaking the flesh 
 and blood, the substance of the " first Adam," we came to our 
 death, so to life we cannot come, imless we do participate with 
 the flesh and blood of the " second Adam," that is, Christ. We 
 drew death from the first, by partaking the substance; and so 
 must we draw life from the second, by the same. This is the 
 way ; become branches of the Vine, and partakers of His nature, 
 and so of His life and verdure both." Serm. I J. p. 219, 20. 
 
 " To end ; because we be speaking of a hope to be laid up in 
 our bosom, it falleth out very fitly, that even at this time, 
 festnm spei, the Church ofFereth us a notable pledge, and earnest 
 of this hope there to bestow ; even the holy Eucharist, the flesh 
 wherein our Redeemer was seen and suffered, and paid the price 
 of our redemption; and together with it "the holy Spirit, 
 whereby we are sealed to the great day of our redemption." 
 To the laying up of which earnest of our hope, and interest 
 in all these, we are invited at this time, even literally to lodge 
 and lay it up in our bosom. We shall be the nearer our scio, if 
 " we taste and see by it, how gracious the Lord is ;" the nearer 
 our spero, if an earnest or pledge of it be laid up within us; the 
 nearer our redemption, if we have within us the price of it; and 
 
Atnhcucs. 17 
 
 the nearer imr resurrection— llicy be 1 1 is own words, " Ht« that 
 eatetli My flesli and (h-inketli, cS:c. hath eternal Hte, and 1 will 
 raise him up at the last day." So dwell we in Him, and lie in 
 us; we in Him by our flesh in Him, and He in us by His flesi) 
 in us. Thereby drawing lite tVom Him the second, as we do 
 death from the first Adam. " Serm. /'. p. 2(i8. 
 
 " The Church by her ofJice, or agendum, doth her part to help 
 us herein, all she may. The things we are willed to seek she 
 sets before us, the blessed Mysteries. For these are from abo\ e ; 
 the " Bread that came down from Heaven," the Blood tiiat hath 
 been carried " into the holy place." And I add, uhi Christ its; 
 for ubi Corpus, ubi Saiujuis Christi, ibi Chrisfus, I am sure. 
 And truly here, if there be an ubi Cliristus, tliere it is. On 
 earth we are never so near Ilim, nor He us, as then and there. 
 There in cjjicacid, and when all is done, efficacy, that is it 
 must do us good, must raise us here, and raise us at the last 
 day to the right hand ; and the local ubi without it of rio value." 
 Serm. VI II. vol. ii. p. o2I. 
 
 *' But to be temples is not all, we are farther to be Tempi nni 
 hoc, " this Temple ;" and this was '' the Temple of His Body." 
 And that are we, if at any time, then certainly when as if we 
 were temples in very deed, we prepare to receive, not the Ark 
 of His j)resence, but Himself, that He may come into us and be 
 in us ; which is at what time we present ourselves to receive 
 His blessed Body and Blood ; that Body and that Blood wliich 
 for our sakes was dissolved, dissolved three days since, when it 
 suffered for our sins. And tliis day raised again, when it rose 
 for our justification. 
 
 ^' Which when we do, that is, receive this Body or this 
 Temple, for Tempi uni hoc and Hoc est Corpus Meum are now 
 come to be one, for both Templum hoc and Corpus hoc are in 
 Tempi um corporis Sui; and when the temples of our body are 
 in this Temple, and the Temjile of His Body in the temples of 
 ours, then are tliere three Temples in one, a Trinity, the per- 
 fectest number of all. Then if ever are we, not temples only, 
 but Templa corporis Sui, * Temples of His Body,* and this 
 Scripture fulfdled in us." Serm. X. vol. ii. p. 36'J. 
 
 " in Christ this sign is a sign, not betokening only, but 
 exhibiting also what it betokeneth, as the Sacraments do. For 
 of signs, some shew only and work nothing; such was that of 
 Jonas in itself, sed ccce plus if nam Jonas hir. For some other 
 
48 Aitdrenes, 
 
 there be that shew and work both — work what they shew, 
 present us with what they represent, what they set before us, 
 set or graft in us. Such is that of Christ. For besides that it 
 sets before us of His, it is farther a seal or pledge to us of our 
 own, that what we see in Him this day, shall be accomplished 
 in our own selves, at His good time. 
 
 " And even so pass we to another mystery, for one mystery 
 leads us to another ; this in the text, to the holy mysteries we 
 are providing to partake, which do work like, and do work to 
 this, even to the raising of the soul with " the first resurrection." 
 And as they are a means for the raising of our soul out of the 
 soil of sin — for they are given us, and we take them expressly 
 for the remission of sins — so are they no less a means also, for 
 the raising our bodies out of the dust of death. The sign of 
 that Body which was thus *' in the heart of the earth," to bring 
 us from thence at the last. Our Saviour saith it totidem verbis, 
 " Whoso eateth My flesh and drinketh My Blood, [ will raise 
 him up at the last day." Serm. XII. p. 402, 3. 
 
 '' The third place is St. Augustine, that Christ in these words 
 had a farther meaning ; to wean her from all sensual and 
 fleshly touching, and teach her a new and a true touch, truer 
 than that she was about. This sense groweth out of Christ's 
 reason : ' Touch Me not, for I am not yet ascended,' as if till He 
 were ascended, He would not be touched, and then He would. 
 As much as to say, ' Care not to touch Me here, stand not upon 
 it, touch Me not till I be ascended ; stay till then, and then do. 
 That is the true touch, that is it will do you all the good.' 
 
 " And there is reason for this sense. For the touch of His 
 Body which she so much desired, that could last but forty days 
 in all, while He in His Body were among them. And what 
 should all since, and we now, have been the better ? He was to 
 take her out a lesson, and to teach her another touch, that 
 might serve for all to the world's end; that might serve when 
 the Body and bodily touch were taken from us. 
 
 '' Christ Himself touched upon this point in the sixth chapter, 
 at the sixty-second verse, when at Capernaum they stumbled at 
 the speech of eating His flesh. '" What," saith He, " find you 
 this strange, now.?* How will you find it then, when you shall 
 see the Son of man ascend up where He was before?" How 
 then? And yet then you must eat, or else there is no life 
 in you. 
 
Andrcnes. Donxe. 40 
 
 " So it is a plain item to her, that there may be a sensual 
 toucliing of 11 im here ; but that is not it, not the ri^ht. it avails 
 little. It was her error this, she was all for the corporal 
 presence, for the touch with the finfjers. So were His disciples, 
 all of thfem, too much addicted to it. From which they were 
 now to be weaned, that if they had before known Christ, or 
 touched I i im after the fle^h, yet now from hcncetbrth they were 
 to do so no more, but learn a new touch j to touch Him, being 
 now ascended. Such a toiichino there is, or else His reason 
 holds not; and best touchinu^ Him so, better far than this of 
 hers she was so eager on." Scrm. XI'. on Rrsnr. vol. iii. p. 36. 
 
 " As these are their (the Romanists) imaginations, so we 
 want not ours. For many among us fancy only a Sacra- 
 ment in this action, and look strange at the mention of a 
 Sacri6ce; whereas we not only use it as a nourishment spiritual, 
 as that it is too, but as a mean also to renew a ' covenant' with 
 God by virtue of that • Sacrifice,' as the Psalmist speaketli. 
 So our Saviour Christ in the institution tellelh us, in the 
 twenty-second chapter of Luke and twentieth verse, and the 
 Apostle, in the thirteenth chapter of Hebrews and tenth verse. 
 And the old writers use no less the word Sacrifice than Sacra- 
 ment, altar than table, offer tlian eat ; but both indifferendy, 
 to shew there is both. 
 
 *• And again too, that to a many with us it is indeed so f radio 
 panis, diS it is that only and nothing beside ; whereas the ' IJiead 
 which we break is the partaking of Christ's true * Body' — and 
 not of a sign, figure, or remembrance of it. For the Church 
 hath ever believed a true fruition of the trtie Body of Ctirist in 
 that Sacrament." vol. v. p. 66, 6?. 
 
 /);•. DotntP. 
 
 " Rut yet, thouf^h this llread be not fo transubstantiate 1, we 
 refuse not the w ords of the Fathers, in which they have ex- 
 pressed themselves in this mystery. Not Irencviis his ' est corpus,' 
 that that {{read is His Body now. Not 'I'ertullian's 'fecit corpus^' 
 that that Bread is made His Body which was not so before. 
 Not St. Cypri.in's 'mut'ifus' that that Bread is chanijcd. Not 
 Damascene's '.vf//>cr//rt/f/rrt//7rr7;iM/«/»/.9,' that that iheadisnotonly 
 changed so in the use, as when at the King's table certain por- 
 tions of l)read are made bread of e«say, to pas<» over every dish 
 
 F. 
 
50 Donne. Jackson. 
 
 whether for safety or for majesty ; not only so civilly changed^ 
 but changed supernaturally. No nor Theophylact's ' traiisforma- 
 tus est,' (which seems to be the word that goes farthest of all,) 
 for this transforming cannot be intended of the outward form 
 and fashion, for that is not changed, but be it of that internal 
 form which is the very essence and nature of the Bread, so it is 
 transformed, so the Bread hath received a new form, a new 
 essence, a new nature, because whereas the nature of bread is 
 but to nourish the body, the nature of this Bread now is to 
 nourish the soul. And therefore cum non duhitav'it Doniinus 
 dicers, ' Hoc est Corpus Meum cum signum daret corporis, since 
 Christ forbore not to say, " This is My Body," when He gave 
 the sign of His Body, why should we forbear to say of that 
 Bread, This is Christ's Body, which is the sacrament of His 
 Body?" 80 Sermons, ed. 1640, p. 37. 4th Serm. on the Nativity. 
 
 Jackson. 
 
 " This is a point, which every Christian is bound expressly 
 to believe, that God the Father, doth neither forgive sins, nor 
 vouchsafe any term or plea of reconciliation, but only for the 
 merits and satisfaction n»ade by the sacrifice of the Son of God, 
 who by the eternal Spirit offered Himself in our human nature 
 upon the Cross. In the next place, we are to believe and 
 acknowledge, that as God the Father doth neither forgive, nor 
 vouchsafe reconciliation, but for the merits and satisfaction of 
 His only Son ; so neither will He vouchsafe to convey this 
 or any other blessing unto us, which His Son hath purchased 
 for us, but only through His Son ; not only through Him as our 
 Advocate or Intercessor, but through Him as our Mediator, 
 that is, through His Humanity, as the Organ or Conduit, or as 
 the only bond, by which we are united and reconciled unto the 
 Divine Nature. For although the Holy Spirit or third Person 
 in Trinity doth immediately and by Personal propriety work 
 faith and other spiritual graces in our souls, yet doth He not 
 by these spiritual graces unite our souls or spirits immediately 
 unto Himself, but unto Christ's human nature. He doth as it 
 were till the ground of our hearts, and make it fit to receive 
 the seed of life ; but this seed of righteousness immediately 
 flows from the Sun of Righteousness, whose sweet influence 
 likewise it is, which doth immediately season, cherish, and ripen 
 
Jackson. 51 
 
 it. The Spirit of Life, whereby our adoption and election is 
 sealed unto us, is the real participation of Christ's Hody, which 
 was broken, and of Cl)rist's Blood, which was shed for us. 
 This is the true and punctual meaning of our Apostle's speech, 
 I Cor. XV. 45. " The first man Adam was made a liviny soul,'* 
 or, as the Syriac hath it", animale corpus, an enlivened body; 
 " but the second Adatn ivas made a quickening Spirit ;" and im- 
 mediately becometh such to all those which as truly bear His 
 image by the Spirit of Hepencration, which issues from Him, 
 as they have borne the image of the first Adam by natural propa- 
 gation ; and this again is the true and punctual meaning of our 
 Saviour's words, John vi. 63. '* It is the Spirit that fjuickencth, 
 the flesh projiteth nothing ; the words that I speak unto you are 
 spirit and life." For so He had said in the verses before, to such 
 as were offended at His words, '* What if you should see the Son 
 of Man ascend up where He was before ?" The implication con- 
 tained in the conne.xion between these two verses and the 
 precedent is this ; That Christ's virtual presence, or the in- 
 fluence of life, which His human nature was to distil from 
 His heavenly throne, should be more profitable to such as were 
 capable of it, than His bodily presence; than the bodily eating 
 of His Flesh and Blood could be, although it had been convertible 
 into iheir bodily substance. This distillation of life and immor- 
 tality from His glorified human nature, is that, which the 
 ancient and ortiiodoxal Church did mean in their figurative and 
 lofty speeches of Christ's real Presence, or of eating His very 
 Flesh, and drinking His very Blood in the Sacrament. And the 
 Sacramental Bread is called His Body, and the Sacramental 
 Wine His Blood; as for other reasons, so especially for this, 
 that the virtue or influence of His bloody Sacrifice is most plen- 
 tifully and most effectually distilled from Heaven unto the 
 worthy receivers of the Eucharist." vol. iii. p. 3'27, 8. 
 
 " All that are partakers of this Sacrament, eat Christ's Body 
 and drink His Blood sacramen tally : that is, they eat that 
 Bread which sacramentally is His Body, and drink that Cup 
 which sacramentally is His Blood, whether they eat or drink 
 faithfully or unfaithfully. For, all the Israelites (1 Cor. x.) 
 drank of the same spiritual rock, which was Christ sacramentally : 
 a// of them were partakers of His presence, when Mosrs smote 
 the rock. Yet, with ♦' many of them, God was not well pleased," 
 
 E 2 
 
5*2 Jack SO) f. 
 
 because they did not faithfully either drink or participate of His 
 presence. And more displeased He is with such as eat Christ's 
 Body and drink His Blood unworthily, though they eat and 
 drink them sacramentally : for eating and drinking so onely, 
 that is, without faith, or due respect_, they eat and drink to their 
 own condemnation, because they do not discern, or rightly esteem, 
 Christ's Body or Presence in the Holy Sacrament. 
 
 '* May we say then, that Christ is really present in the Sacra- 
 ment, as well to the unworthy as to the faithful receivers ? Yes, 
 this we must grant, yet must we add withal, that he is really 
 present with them in a quite contrary manner ; really present 
 he is, because virtually present to both ; because the operation 
 or efficacy of His Body and Blood is not metaphorical but real 
 in both. Thus the bodily sun, though locally distant for its 
 substance, is really present by its heat and light, as well to sore 
 eyes, as to clear sights, but really present to both, by a contrary 
 real operation ; and by the like contrary operation, it is really 
 present to clay and to wax, it really hardeneth the one, and 
 really softeneth the other. So doth Christ's Body and Blood, by 
 its invisible, but real influence, mollify the hearts of such as come 
 to the Sacrament with due preparation ; but harden such as 
 unworthily receive the consecrated Elements. If he that will 
 hear the word, must take heed how he hears, much more must 
 he which means to receive the Sacrament of Christ's Body and 
 Blood, be careful how he receives. He that will present himself 
 at this great marriage-feast of the Lamb without a wedding 
 garment, had better be absent. It was always safer, not to ap- 
 proach the presence of God manifested or exhibited in extraor- 
 dinary manner (as in His sanctuary or in the ark), than to make 
 appearance before it in an unhallowed manner, or without due 
 preparation. Now wijen we say, that Christ is really present 
 in the Sacrament, our meaning is, that a^i God He is present in an 
 extraordinary manner, after such a manner, as He was present 
 (before His incarnation) in His Sanctuary the Ark of His 
 Covenant; and by the power of His Godhead thus extraordi- 
 narily present, He diftuseth the virtue or operation of His 
 human nature, either to the vivification or hardening of their 
 hearts, who re ceive the Sacramental pledges." vol. iii. p. 333, 4. 
 
Suit en. 68 
 
 Silt lit 
 
 " There is a far better and safer course than to contend any 
 longer, if men would at last set themselves on all parts to 
 follow it ; wiiich is to reverence the Son of ( Jod in the unsearch- 
 able mysteries of llis wisdom which are past finth'nir out ; and 
 not to stand weiLjliing them in the liglit scales and balance of 
 their own reason ; to draw a veil over them, or ;-ay with the 
 woman of Samaria, J'uttus est altus, this well is deep, and so 
 with pious hearts to reverence them, and no more ado. 
 
 " j. When Ave have done striving, and even wearied ourselves 
 in a thousand difficulties, brought our minds into a labyrinth of 
 doubts, unless we will make controversies immortal, we must 
 draw at last to an issue. 
 
 " The faithful receive the blessed Sacrament Well, what do 
 they receive.'* Certainly Christ Jesus, truly and really; to 
 make iurther scruple is needless curiosity ; to give liglit cre- 
 dence hereuTito, is in part incredulity. What the elements of 
 Hread and Wine are in themselves, is one thing; that they are, 
 being now consecrated to so holy a use, and received of the 
 spiritually minded as the spiritual food of their souls, is another. 
 What they are, I say, Christ's own words are sufficient warrant 
 for a believing world unto the world's end. Wherefore, to be 
 over-witted in seeking, or doubting how this should be, is no 
 way agreeable to that faith and obedience that becometh Chris- 
 tians. Renim absmtium (saith an ancient father) f)ras('iis est 
 fiJes; reriim impo siltiliuni, pos.si/jilis est fides; of things absent, 
 faith is present ; of things impossible, faith is possible. Vauem 
 rules, vcrbum auilis ; Cut potius credisi' Sensiti, rel Christoi* 
 Thou seest the Bread, thou heare^t the word ; to which rather 
 dost thou give credit, whether to tliy sense, or to Christ? Cur 
 lion potius ijaudesi* Quid (juaris;' Why dost thou not rather 
 rejoice.^ Why dost thou question.'' 
 
 " 0*. In this case, that of the blessed Virgin, spoken of ( hrist 
 at the Marriage at Cana in Galilee, would be remembered ; 
 Quodcuuijue dixcrit vobis, facile ; whatsoever He shall say unto 
 you, do it. 
 
 '* When the Serpent said unto Eve, Cur print pit robis Drus, 
 ut HON coiuederetis ■' Wiiy hath Ciod commanded you not to 
 eat? Had she answered, Scin quod prrerepit, unn spectat ad 
 w inrrsfii/arr, rntanin fjuare prtfcepif ; I know lie hath com- 
 
54 Sutton. 
 
 manded me so ; to seek a reason why, or the cause wherefore, 
 I need not, 1 ought not; — had she not done far better?" Godly 
 Meditations on the Most Holy Sacrament of the Lord's Supper. 
 Preface. 
 
 " JO. And now that we may ingeniously confess that w^hich 
 is a plain case in the sight of God, and not flourish over the 
 truth with colours of rhetoric, or smother it with the clouds 
 of deceit, we acknowledge that the dignity of this Sacrament 
 is greater than words can express, yea, than the mind of man 
 is able to conceive. If any will exact the efficacy of those five 
 words, " For this is My Body," we answer. It is a great mys- 
 tery. 
 
 "11. Truly we give, and that justly, great respect and re- 
 verence to the holy Eucharist; for whereas bread and wine are 
 elements naturally ordained for the sustenance of the body, 
 by the power of Divine benediction they do receive a virtue, 
 that, being received of the faithful, they become nourishment 
 of the soul, nay, they become means whereby we are sancti- 
 fied both in body and soul, and are made the members of 
 Christ. 
 
 " 12. But Christ, some say, in express words calleth the 
 Bread His Body, and the Wine His Blood : true, in express 
 words also He calleth Himself a rock. Right well saith Eusebius 
 Emisenus, " Comest thou to the Sacrament, consider there the 
 Body and Blood of Christ: wonder at it with reverence, touch 
 it with thy mind, receive it with the hand of thy heart; do 
 not say as the Capernaites, " Master, how cam est thou hither.?" 
 but, with the disciples, asking no question, be glad thou dost 
 enjoy Him. He is honoured in this mystery, that was once 
 offered upon the Cross. Yea, but how can this be, that Christ, 
 sitting at the right hand of God in heaven, should dispose of 
 His Body to us poor inhabitants of earth ? Take here the answer 
 of the angel Gabriel, the Holy Ghost hath overshadowed it. 
 " From hence," saith St. Bernard, " to search is temerity, to 
 know is life eternal." 
 
 " 13. Is it not a hard saying, " Unless ye eat the Flesh of the 
 Son of God," &c.? It is a hard saying to them that are hard 
 of believing. The disciples hearing that of their Lord and 
 Master, " Take, eat, this is My Body," they take, they eat, ask- 
 ing no question. " Being confirmed in faith," saith St. Chry- 
 sostom, '* they take and eat; unbelievers hearing the same of 
 
Sutton. *-'^ 
 
 our Saviour, they depart, they eat not. " Peter answereth, 
 " Lord, Thou hast the words of life;" others pfo backward, 
 leaving the Lord of life. The Capernaite, hearin*?, dreameth 
 of eatinfT naturally, c^rossly ; the goilly are assured of eating 
 spiritually, and yet withal really. 
 
 " 1 i. (ireat was the authority of Pytliaijoras amongst ills 
 scholars ; if lie said it, they were silent ; but greater was, and 
 is, and ought to bi', the authority of Chri-t with believers ; He 
 saith it, and they believe. The sun remains a splendent body, 
 though bats and owls cannot endure it: tlie holy Sacrament 
 remains an unspeakable mystery, though the carnal man doth 
 not perceive it. In this case, silence is the safest eloquence, 
 and the best expressing is not to express. A godly meditation 
 is safer than a Socratical disputing Discourse of controversy 
 doth often abate devotion: discourse of piety about this mys- 
 tery is sweeter than the honey or the honey-comb. 
 
 *' 15. The Passover, wiiich Christ kept with His disci])les, 
 was prepared in an upper room. When men brought unto 
 Him a man sick of the palsy, they, in letting down the sick, un- 
 covered the roof of the house. The harder parts of the Pas- 
 chal Lamb were consumed by fire. Mysteries are, if not con- 
 trary, yet often above reason. Well saith St. Cyril, in his third 
 book against Julian, " If human reason waver in things sen- 
 sible, how much more shall it do so in things beyond sense? 
 Faithless Julian ! what if the creation of the angels excel human 
 capacity, did not Moses well in forbearing to mention it.'' As- 
 suredly he did well. What if it cannot by reason be conceived 
 how Christ, sitting at the table, should give Himself to His, 
 for sustenance, wilt thou, therefore, by and by, imagine this 
 or that change? 
 
 " Let us rather honour Chrl>t in His mysteries, praise IHm 
 for His mercies, be thankful unto Him for His benefits. Those 
 things which we comprehend let us admire; those which we 
 cannot comprehend, let us more admire: though words l)e 
 wanting what to expres*?, let not f.iith be wanting what to 
 believe" Ih. p. 287— ^fJL 
 
 " S\. Well saith Fulgentius, against the Arians, 'True 
 faith hath never superfluous, but it ever had and hath, just 
 reasons.' So also St. Cyrils mysteries are otfered to believers, 
 not to questioners. 
 
 ** .S2. .Albeit then, the manner be not of us o\-er curiously 
 
56 Silt Ion. 
 
 inquired or searched after, yet the same presence of Christ is 
 acknowledged which Christ Himself would have to be acknow- 
 ledged. We say with St. Ambrose, that there is not taken 
 from bread the substance thereof, but that there is adjoined the 
 grace of Christ's Body after a manner ineffable. 
 
 " 33. It was no other but a shadow of this benefit that was 
 of old given to the Jews in the ark of the covenant^ and yet 
 Solomon did so admire it, as that he said, ' And is it credible 
 that God should dwell with men ?' 
 
 " 34>. We often marvel and condemn the Jews, that, having 
 Christ amongst them, they did not acknowledge and receive 
 llira in that manner they ought to have done. Let us consider 
 Christ among us, and invert that saying of the husbandmen, 
 ' This is the heir,' let us take him, receive him, believe in 
 him, ' and the inheritance shall be ours.' 
 
 " 35. Last of all, concerning the controversy about the holy 
 Eucharist, between two extremes, whereof we have heard, let 
 us embrace the means, let us, Avith a sincere faith, apprehend 
 the truth, apprehending, let us keep it, keeping, let us adore 
 it with godly manners. 
 
 '' 36. And now to draw in, as it were, the sails of this admo- 
 nition, godly reader, seeing that this divine institution was 
 left by our gracious Redeemer, both for the inward peace of 
 the soul, and outward of the Church, who can sufficiently 
 lament to see the dissention that hath miserably divided the 
 Christian world, and discord that hath risen about the same! 
 Let us call to mind, that God is not the God of dissention, 
 but the God of peace. Let us all forbear on both sides need- 
 less and unprofitable disputes. Unless Thou, Lord, hadst said 
 it, " This is My Body, this is My Blood," who would have be- 
 lieved it? Unless Thou hadst said, O holy Christ, " Take, eat, 
 drink ye all of this," who durst have touched It? Who would 
 have approached to so heavenly a repast, hadst Thou not com- 
 manded it, hoc facile, do ye this; but Thou commanding, who 
 would not joyfully come and communicate? 
 
 " 37. Let us then hold captive human reason, and prepare 
 ourselves unto the fruit of this heavenly manna. Unnecessary 
 disputes bring small profits, we may with greater benefit won- 
 der than argue. 1 hen are the works of <"od most truly con- 
 ceived, when they are devoutly admired." Ih. p. 299 — SOL 
 ♦' C onsider the divine Wisdom of the Son of God, who, re- 
 
spectin*,' our weakness, hath conveyed unto us I lis J)u(ly ami 
 Blood alter a divine and spiritual manner, under the lorms of 
 Bread and Wine. ' P. !2b'. 
 
 liisjiojt \\'liilf\ {fjuotiih/ Uisltnp I^ilsou.) 
 
 " The iiK/re learned Jesuits themselves acknowledp^e that 
 Protestants believe the [leal Presence of Christ's Body and 
 r.lood in the Holy Eucharist; and our Divines deliver their 
 faith concernin<i^ the Sacrament in tliis manner ; " God forbid 
 -we should deny that the Flesh and Blood of Christ are truly 
 present and truly received of the faithful at the Lord's Table ; 
 it is the doctrine we teach others, and comfort ourselves with." 
 Conference with Fisher, p. 178 
 
 ArcJihisJiop Ijnid. 
 
 " As for the Church of England, nothing is more plain than 
 that it believes and teaches tlie true and real Presence of Christ 
 in the Eucharist." — Conference with. Fisher, p. 294, sec. 3.5. 
 
 " His Altar, as the greatest place of God's residence upon 
 earth, (I say the greatest,) yea, greater than the pulpit. For 
 there 'tis * Hoc est Corpus meum,' ' This is My Body.' But in 
 the pulpit 'tis at most, ' Hoc est verbuni Meum,' • This is My 
 word.* And a greater reverence (no doubt) is due to the Body 
 than to the word of our Lord. And so in relation, answerably to 
 the throne, where His Body is usually present, than to the seat 
 where His word useth to be proclaimed." — Speech at the Star 
 Chamber, 1637, p 47. 
 
 " O Lord God, hear my prayers. I come to Thee in a sted- 
 fast faitlj ; yet for the clearness of my faith, Lord, enlighten it, 
 for the strength of my faith. Lord, increase it. Behold, Lord, I 
 quarrel not the words of Thy Son my Saviour's blessed Institution. 
 I know His words are no gross, unnatural conceit, but they are 
 Spirit and Life. \N'hile the world disputes, I believe. He hath 
 promised me, if I come worthily, that I shall receive His most 
 precious Body and Blood with all the fruits of His Passion." — 
 Devotions. 
 
 •' O Lord God, how I receive the Body and Blood of my m(»st 
 blessed Saviour .lesus Christ is the very wonder of my soul, 
 \et m\ most firm and constant belief upon the words of my 
 
58 Laurence. Povklington. Hei/lin. 
 
 Saviour. At this time they are graciously offered to me and my 
 faith; Lord, make me a worthy receiver, and be it unto me as 
 He hath said." — Ibid. 
 
 ''As I like not those that say, He is bodily there, so I like not 
 those that sa}^, His ]5ody is not there, because Christ saith it is 
 there, and St. Paul saith it is there, and the Church of England 
 saith it is there, and the Church of God ever said it is there; 
 and that truly and substantially and essentially: and that not 
 only by way of representation or commemoration; and yet 
 without either co)/, sub, or trans, which the ancient Church 
 said not : by a real, and nevertheless a spiritual and mystical 
 and supernatural presentation and exhibition. For why should 
 our Saviour bid us take what He would not have us receive? 
 We must believe it is there; we must not know what is there ; 
 our faith may see it, our sense cannot; it is a mystery they all 
 say, and it were no mystery if it were known ; His Presence 
 they determined, the manner of His Presence they determined 
 not ; they say He is there, and they say the Lord knows how. 
 For why should we seek Him naturally in the Communion, 
 Whom naturally we cannot find in the womb of the Virgin }" 
 Dr. Laurence, Sermon before the Khuj, p. 17, 18. 
 
 " The people were not so profane and unchristian not to 
 perform their most humble and lowly reverence towards the 
 most holy and sacred Altar, where Christ is most truly and 
 really present in the blessed Sacrament, &c. Altars because 
 they are the seats and chairs of estate, where the Lord 
 vouchsafeth to place Himself amongst us, {quid est enim 
 Altare, nisi secies Corporis et Sanguinis Christi, as Optatus 
 speaks.^) have been in all ages so greatly honoured, and 
 regarded of the most wise, learned, and most blessed Saints of 
 God." PockJinfjton, Altare Christianum, p. 108. 153. 
 
 " Bishop Ridley doth not only call it the Sacrament of the 
 Altar, affirming thus, that in the Sacrament of the Altar is the 
 the natural Body and Blood of Christ, &c." Jlet/lin, Coal from 
 the Altar, p. 15. quoting Ridley. 
 
 " All sides agree in the truth with the Church of Eng- 
 land, that in the most blessed Sacrament the worthy 
 receiver is by his faith made spiritually partaker of the true 
 and real Body and Blood of Christ, truly and really. I would 
 have no man troubled at the words truly and really, &c. 
 Bellarmine saith, ' Protestants do often grant, that the true and 
 
IauilI {itUeyed bij Pnjniie.) Furbes. 69 
 
 real Body of Christ is in the Eucharist, and it is most true. 
 For the C'alvinists, at least they which follow Calvin himself, 
 do not only believe that the true and real Hody of Christ is 
 received in the Eucharist, but that it is there ; and that we 
 partake of it irrc ct realitcr : nor can tliat place by any art be 
 shifted or by any violence wrested from Calvin's true uu'anin<T 
 of the IVesence of Cinist, in .ind at the blessed Sacrament of 
 the Euchari>t. And, for the Church of I'n^laiui, nothiufr is 
 more plain than tiiat it believes and leaches tiie true and real 
 Presence of Christ in the ilucharist; unlci-s A. C. can make a 
 body no body, and blood no blood. Nay, Bishop Ridley adds 
 yet further, * That in the Sacrament is the very true and natural 
 Body and Blood of Christ, that which was born of the V^irgin 
 Mary, which ascended into heaven, which sitteth at the right 
 hand of (iod the Father, which shall come from thence to 
 judge the quick and the dead, ^c' " Luiars Conference w'dh 
 Fisher, p. 2H6—2[)G. 
 
 " And for the passages objected out of mine own Speech in 
 Star-chamber; that they imply and necessarily infer the i*opish 
 doctrine of Transubstantiation, and the giving of divine worship 
 to the Altar, even the same that is given to God. I answer, 
 that neither of these can be inferred from thence ; for my 
 words only imply, that Christ's Body is truly and really 
 present in the Sacrament ; yet not corporeally, but in a 
 .spiritual manner, and so is received by us ; which is no more 
 than Master Calvm himself affirms on the 1 Cor. xi. '^4. where 
 thus he writes: AV</w^ enim mortis tantum et resurrectionis sues 
 bcnejiciuni nobis ojf'crt Chrislus, scd Corpus Stium in quo passus 
 est el resurrexit : conr.ludo, rcaliter {ut vulgo loquuntur), id est, 
 vere nobis in Cana datur Christ i Corpus, nt sit animis nostrisin 
 cibum sn/utarcni ; and Master Perkins himself saith as much." 
 Pry line's Cuntcrbury's Dmnn, p. 51 k 
 
 /)ishoi> Forba. 
 
 " The doctrine of those Protestants and otiicrs seems most 
 safe and true, who are of opinion, nay mo^t firmly believe, that 
 the Body and Blood of Christ is truly, really, and substantially 
 present in the Eucharist, and received but ii: a manner incom- 
 prehensible in respect of human reason and ineffable, known to 
 God alone, and not revealed to tn in the Scripture, not ror- 
 
60 Forbes. Mede. 
 
 poral, yet neither in the mind alone, or through faith alone, but 
 in another way, known, as was said, to God alone, and to be 
 left to His Omnipotence." Cons'id. Modest, de Euchar. I. i. 7. 
 
 Mede. 
 '' It abolishes the mystery of our consolation, and that whereby 
 our faith is strengthened in the use of these holy signs, that 
 mankind might have an interest in Christ, and what He should 
 do on our behalf We know it w^as required He should be 
 incarnate and take our nature upon Him, which now He hath 
 done. Every one of us can believe that what He hath done 
 is for the behoof of mankind ; and so some men shall be the 
 better for it, since our whole kind by reason of His Incarnation 
 is capable of the benefits of His Passion and the whole work of 
 redemption. But in that though Christ became man, yet He 
 took not upon Him the nature of every several man, hence no 
 man from His Incarnation could apply these benefits unto himself 
 in special : for he might say, indeed Christ was made man, 
 and so man may be the better for Him, and have some interest 
 in Him ; but since He was not incarnate into me, how should 
 I apply this unto myself? Why therefore the all- wise God, 
 who knew our weakness, hath so ordained in the mystery of this 
 Holy Sacrament, that it is a mystical Incarnation of Christ into 
 every one who receives it. Whence Gregory Nazianzen defines 
 the Eucharist, KoivmU Iva-oie^xaa-iag lov Qiov, a Commiuiion of the 
 Incarnation of God. For in that He atfirms the Bread to be 
 His Body, and the Wine to be His Blood ; by receiving this 
 Body and Blood of Christ, and so changing it into the substance 
 of our body and into our blood by way of nourishment, the 
 Body of Christ becomes our body, and His Blood is made our 
 blood, and we become in a mystical manner flesh of His flesh 
 and bone of His bone. And as in His conception of the Holy 
 Virgin, He took upon Him the nature of man, that He might 
 save man ; so in His Holy Sacrament He takes upon Him the 
 nature of every man in singular, that He might save every man 
 who becomes Him in the Divine Sacrament of His Body and 
 Blood. His real Incarnation was only in one, but His mystical 
 Incarnation in many : and hence comes this Sacrament to be 
 an instrument whereby Christ is conveyed unto us. His benefits 
 aj)plie(l, and so our faith confirmed." Disc. xlv. p. "254. ed. 1672. 
 
M('Je. 61 
 
 *' Now we know (Exod. xix. I'i) that no beast nii^ht touch 
 the mountain when tlio Lord appeared on Mount Sinai: so none 
 of those wlioni God accounts in the number of beasts (as all 
 who have l)eastly aflfections) may approacli in Christ's presence, 
 or come unto His table. 
 
 " Wheretore, as (iod saith, be ye holy, because I am Holy ; 
 so may it be said unto all communicants, be ye holy, because the 
 Sacrament is holy. (Lev. xi. 44, &c.) Whence it was a worthy 
 custom in the ancient Churches for the Bis)ion or Deacon to 
 proclaim at the Holy Communion rot uym roii uyioii, holy things 
 for them (hat arc holy, holding in his hand the Floly Sacraments. 
 And good reason why ; for where this holiness is not, there, in 
 stead of comfort, the heart is more and more corrupted. I'ven 
 as the spider gets strength of poison from the sweetest herbs and 
 flowers ; so the profane heart is strengthened in wickedness 
 by receiving this holy and heavenly food. 
 
 •* The heinousness of this sin is aggravated in respect of the 
 thiiig received: for our Apostle elsewhere saith, the unworthy 
 receiver becomes guilty of the Body and Blood of Christ, 
 (1 Cor. xi. 27.) that is, he is guilty of oftering contumely, 
 injury, and indignity unto Him. St. Paul, when he dissuades 
 husbands from misusing their wives, gives this for a reason, 
 no man ever yrt hated his own flesh : (Mph. v. 29.) and may 
 not [ reason thus, let no man ofifer injury unto Christ, because 
 He is flesh of our flosli ? yea He is our Head, and a wound 
 or maim given to the head is more odious and dangerous than 
 to another p-irt. To oft'er violence to a common person, is a 
 fault; to strike a magistrate, a greater; but to wound a king, 
 who is the Lord's anointed, is a sin in the highest degree. O 
 what a heinous sin is it tiien to offer violence to, and as much 
 as in us lies to strike and wound, tlie S.>n of Ood, tlio King of 
 Kings and the Lord of Cilory ! 
 
 '* To be guilty of death and shedding of the blood of any 
 inrjocent man, is a fearful sin ; and this made David cry out. 
 Deliver me, O Lord, from blood-guiltiness. (Psalm li. 1-1.) 
 How fearful is it tiien to bn guilty of the Body and Blood of 
 Christ ! Whose heart is not moved against the .lews, when 
 he hears or reads their villanies and violence oft'ered to our 
 Blessed Saviour ? Rut Chrysostom gives us a good take-heed. 
 Take herd (saith he) lest thou hr quilttf in the Itke kind, by un- 
 
C2 3Ied€. Herbert. BramJtall. 
 
 worthy receiving of the blessed Sacrament : he that defiles the 
 King's body^ and he that tears it, offend both alike ; the Jews 
 tore it, thou dejilest it. Here are (saitli the same Father) 
 diversa peccata, sed par contitmelia ; some difference of the 
 sin, but none of the contumely therein offered. 
 
 *' Joseph and Nicodemus, their pious devotion in begging and 
 embalming the Body of Christ, is worthily recorded and com- 
 mended to all generations; Mary Magdalene in bestowing that 
 box of precious ointment upon His holy Head hath gained to 
 herself endless honour, instead of her former infamy : so if we 
 receive and handle worthily this mystical Body of Christ, our 
 portion shall be with honourable Joseph and pious Mary Mag- 
 dalene ; our memories shall be as theirs, blessed, and our souls 
 as theirs, to receive unspeakable comfort : but if we come 
 unworthily, we join with Judas and the Jews, and are guilty, 
 as they were, of the Body and Blood of Christ." Disc. xlv. 
 p. 254, 257, 268. 
 
 Herbert. 
 
 Come ye hither all, whose taste 
 
 Ts your waste; 
 Save your cost and mend your fare, 
 God is here prepared and drest, 
 
 And the feast 
 God in whom all dainties are. 
 
 Come ye hither, all whom wine 
 
 Doth define 
 Naming you not to your good. 
 Weep what ye have drunk amiss, 
 
 And drink This 
 Which before ye drink is Blood. 
 
 The Invitation. 
 
 God to shew how far His love 
 
 Could improve. 
 Here, as broken, is presented. 
 
 The Banquet. 
 
 Archbishop Branihall. 
 
 " Having viewed all your strength with a single eye, I find 
 not one of your arguments that comes home to Transubstan- 
 tiation, but only to a true Real Presence; which no genuine 
 
Braniluill. 6S 
 
 son of the Church of Eiif^laiul did ever deny, no, nor your 
 adversary hiinselt. Christ said, " This is My Body;" what 
 He said, we do stedfastly believe. He said not, after this or 
 that manner, //c<///t' coHy iwcjuc suh, ticqi/c trans. And there- 
 fore we place it anion^ the opinions of the Schools, not among 
 the articles of our Faith. Ilie Holy Eucharist, which is the 
 Sacrament of peace and unity, oup^ht not to he made the 
 matter of strife and contention." W orks, fol. cd. p. 1 /i. 
 
 " We find no debates or disputes concerning the Presence of 
 Christ's Body in the Sacrament, and much less concerning the 
 manner of His Presence, for the first 800 years 
 
 " Yet all the time we find as different expressions among 
 those primitive Fathers, as among our modern writers at this 
 day : some calling the Sacrament ' the Sign of Clirist's Body' — 
 
 * the Figure of His Body' — ' the Symbol of His Body' — 
 ' the Mystery of His Body' — ' the Exemplar,' ' Type,' and 
 
 * Representation, of His Body,' saying, ' that the Elements do 
 not recede from their first nature;' others naming it * the 
 true Body and Blood of Christ,' — 'changed, not in shape, but 
 in nature;' yea, doubting not to say, that in this Sacrament 
 
 * we see Christ' — * we touch Christ' — ' we eat Christ,' — * that 
 we fasten our teeth in His very Flesh, and make our tongues 
 red in His Blood ' Yet, notwithstanding, there were no 
 questions, no quarrels, no contentions amongst them; there 
 needed no Councils to order them, no conferences to reconcile 
 them: because they contented themselves to believe what 
 Christ had said, " This is My Body," without presuming on 
 their own heads to determine the manner how it is His Body; 
 neither weighing all their own words so exactly before any 
 controversy was raised, nor expounding the sayings of other 
 men contrary to the analogy of Faith " 1<L p. 1(). 
 
 '* So grossly is lie mistaken on all sides, when he sailh that 
 Protestants (he should say the English Church, if he would speak 
 to the purpose) have a positive belief that the Sacrament is not 
 the Body of Ciirist, which were to contradict tie words of Christ, 
 ♦* This is My Body." Ho knows better that Protestants do not 
 deny the thing, but the bold determination of the manner by 
 Transuhstantiation." Id. p. '226. 
 
 *' Abate us Transuhstantiation, and those things which are 
 consequent of their determination of the manner of Presence, and 
 we have no difference with them in this particular. They who 
 
64 Dnnnhall. Coshi. 
 
 are ordained Priests ought to have power to consecrate the Sacra- 
 ment of the Body and Blood of Christ, that is, to make Them 
 present." lb. p, 485. 
 
 Bishop Co<;uf. 
 
 " Where is the danger and what doth he fear as long as all 
 they that believe the Gospel own the true nature and the Real 
 and Substantial Presence of the Body of Christ in the Sacra- 
 ment, using that explication of St. Bernard concerning the 
 manner, which he himself, for the too great evidence of truth, 
 durst not but admit ? And why doth he own that the manner 
 is spiritual not carnal, and then require a carnal presence, as to 
 the manner itself? As for us, we all openly profess with St. 
 Bernard, that the Presence of the Body of Christ in the Sacra- 
 ment is spiritual, and therefore true and real, and with the 
 same Bernard and all the ancients, we deny that the Body of 
 Christ is carnally either present or given. The thing we 
 willingly admit, but humbly and religiously forbear to enquire 
 the manner We confess with the Fathers, that this man- 
 ner of Presence is unaccountable and past finding out, 
 not to be searched and pryed into by reason, but believed by 
 faith. And if it seems impossible that the Flesh of Christ 
 should descend and come to be our food through so great a 
 distance, we must remember how much the power of the Holy 
 Spirit exceeds our sense and our apprehensions, and how absurd 
 it would be to undertake to measure His immensity by our 
 weakness and narrow capacity, and so make our faith to con- 
 ceive and believe what our reason cannot comprehend. 
 
 " Yet our faith does not cause or make that Presence, but ap- 
 prehends it as most truly and really effected by the word of 
 Christ; and the faith whereby we are said to eat the Flesh of 
 Christ, is not that only whereby we believe that He died for 
 our sins, (for this faith is required and supposed to precede 
 the sacramental manducation,) but more properly that whereby 
 we believe those words of Christ, ' This is My Body.' Which 
 was St. Austin's meaning when he said, " w^hy dost thou pre- 
 pare thy stomach and thy teeth ? Believe, and thou hast eaten." 
 For in this mystical eating, by the wonderful power of the 
 Holy Ghost, we do invisibly receive the substance of Christ*? 
 Body and Blood, as much as if we should eat and drink both 
 visibly." Hinf. of Tronsuh. p. 5.3, o4. 
 
(\tstn. S/xnroic. I hiiniiiinni 65 
 
 " All that remains is, that wc sliouKl with laitli aiui humility 
 admire this high and sacred mystery, which our tongue cannot 
 suflicient'iy cx])l.iin, nor our heart conceive." Ihid. 
 
 Hishop Sjunrdtr. 
 
 '* The Priest says, * Lift up your hearts.' For certainly at 
 that hour when we are to receive the most dreadful Sacrament, 
 it is necessary to lift up our hearts to God." 
 
 " Next is the Consecration. So you shall find in Clirysostom 
 and Cyril last cited. Which Consecration consists chiefly in re- 
 hearsing the words of our Saviour's Institution, 'I his is My 
 Body, and This is My Blood, when the bread and wine is present 
 upon the Communion Table. ' The Holy Sacrament of the 
 Lord's Supper,' says St. Chrysostom, * which the Priest now 
 makes, is the same that Christ gave to His Apostles &c.' Again, 
 ' Christ is present at the Sacrament now, that first instituted it. 
 He consecrates this also: it is not man that makes the Body and 
 Blood of Christ by consecrating the holy elements, but Christ 
 that was crucified for us. The words are pronounced by the 
 words of the Priest, but the elements are consecrated by the 
 power and grace of God.' ' This is/ saith He, * My Body;' by 
 this word the bread and wine are consecrated. 
 
 " When the Priest hath said at the delivery of the Sacrament, 
 The Bodv of our Lord Jesus Christ which was given for thee, 
 preserve thy body and soul unto everlasting life, the communicant 
 is to answer Amen. By this Amen, professing his faith of the 
 Presence of Christ's Body and Blood in that Sacrament." — Ratio- 
 nale upon the Book of ComtJion Prayrr, p. 211. '21G. 220. ed. 
 0.x ford, 1840. 
 
 I Idii: innml . 
 
 " .v. You told inc even )wrv, I lint you ivould slnv vie hotv tlic 
 phrase, " This is my Body, in the (iospcl, intcrpreltd by, this 
 taking and eating is my Body," was to be understood: perhaps.- 
 it juay now be time for you to pay me that debt. 
 
 " C. It is a fit reason to do so; for this very phrase of St. 
 Paul's, " The Bread which we break is the Communion of the Body 
 of Christ;' is the key to open that difficulty, and indeed per- 
 fectly all one, of the very same importance with that. Thi.s 
 breaking, taking, enlimj of the Jhrnd. this whole action, i.^ the 
 
G6 Hammo)al. Fell. Thorndike. 
 
 real communication of the Body of Christ to me, and is there- 
 fore by some ancient writers called by a word which signifies 
 the parlicipatiou, (communication and participation being the 
 same, only one referred to the giver, the other to the receiver,) 
 the very giving Christ's Body to me; that as verily as I eat the 
 bread in my mouth, so verily God in Heaven bestows on me, 
 communicates to me the Body of the crucified Saviour. And 
 so all that 1 told you of the full sense of that phrase, " Com- 
 municalion of Christ's Body" is again to be repeated here to make 
 up the sense of those words, '' This is My Body ;" which being 
 so largely enlarged on, I need not now to repeat to you." 
 Practical Catechism, p. 354. ed. 1715. 
 
 Bishop Fell. ^^ Paraphrase on the Epistles.'" 
 
 " For this Holy Ceremony was not instituted by us for eat- 
 ing and drinking, but by the Lord Himself, for a sacred solemn 
 commemoration of His death, and to be approached with all 
 reverence and great preparation, as being the Body and Blood 
 of the Lord." On 1 Cor, xi. ^3, 
 
 Tliorndike, 
 
 '* Upon these premises, I am content to go to issue as con- 
 cerning the sense of the Catholic Church in this point. If it 
 can any where be shewed, that the Church did ever pray that 
 the Flesh and Blood might be substituted instead of the elements, 
 under the accidents of them, then I am content, that this be 
 counted henceforth the Sacramental Presence of them in the 
 Eucharist. But if the Church only pray that the Spirit of God, 
 coming down upon the elements, may make them the Body and 
 Blood of Ciirist, so that they which received them may be filled 
 with the grace of His Spirit; then is it not the sense of the 
 Catholic Church, that can oblige any man to believe the abolish- 
 ing of the elements, in their bodily substance; because, supposing 
 that they remain, they may nevertheless become the instrument 
 of God's Spirit to convey the operation thereof to them that are 
 disposed to receive it, no otherwise than His Flesh and Blood 
 conveyed the efficacy thereof upon earth. And that I suppose 
 is reason enough, to call it the Body and Blood of Christ Sacra- 
 mentally, that is to say, as in the Sacrament of the Eucharist. 
 It is not here to be denied, that all ecclesiastical writers do. 
 
I Ininidilic. LKslrumjr, (il 
 
 wiili one moutli, bear witness to the Prosunce of the Body and 
 Blood of Cluist in ilie I'.ucliarist. Ntither will any one of them 
 be found lo ascribe it to ai:y tliiii;; but the consecration, or thai 
 to any faith, but that, upon wiiich the Church professeth to 
 proceed to the celebrating of it. And upon this account, when 
 they speak of the elements, supposing tlie consecration to liavo 
 passed upon them, they always call them by the name not of 
 their bodily substance, but of the Body and Blood of Christ 
 which tliey are beconie." Epilogue iii. 4. p. 30. 
 
 L'Estranges Alliance, chap. vii. page '209. 
 Commenting on the Form of Administration. 
 
 " The Body of our Lord, &c.] If \ou take a view of the elder 
 forms, as they stand lateral to »he Common Prayer, you may 
 perceive this constituted l)y the coupling and uniting of the other 
 two, which were before unlawfully divorced : for llie first form in 
 the first book, excluding the words commemorative of Christ's 
 Death and Passion, which those Divine Mysteries were ordered to 
 represent, as it is the precise formula of the Mass- Book, so might 
 it be suspected as overserviceable to the doctrine of Transub- 
 stantiation, to which the Uomanisis applied it. Again, in the 
 next Book, the Commemoration being let in, and the Body and 
 Blood of Christ shut out. that Real Presence wliich all sound 
 Protestants seem to allow, might probably be implied to be 
 denied. Excellently well done therefore was itof Q. Elizabeth's 
 Reformers, to link them both together; for between the Body and 
 Blood of Christ in the luich;irist, and the Sacramental Com- 
 memoration of His Passion, there is so inseparable a league, as 
 subsist they cannot, unless they consist. A Sacramental Verity 
 of Christ's Body and Blood there cannot be, without the Com- 
 memoration of His Death and Passion, because Christ never 
 promised his Mysterious (yet Ileal) Presence, but in relVrence to 
 such Commemoration : nor can there be a true Commemoration 
 without the Body and Blood exhibited and participated; because 
 Christ gave not those visible elements, but His Body and Blood 
 to make that spiritual representation." 
 
 Ibid. chap. X p. 300. 
 
 " Indeed if consecration be of any import, if with God il 
 reconcileth any thing effectual towards the making those 
 elements the Body and Blood of Christ, if in us it createth any 
 
 F 2 
 
68 nEsirarujc. Taylor. 
 
 greater reverence to those dreadful Mysteries, then certainly that 
 consecration must needs excel all others which is made in the 
 full congregation." 
 
 Taylor. 
 
 " It was happy with Christendom, when she, in this article, 
 retained the same simplicity which she always was bound to do 
 in her manners and intercourse ; that is, to beheve the thing 
 heartily, and not to inquire curiously ; and there was peace in 
 this article for almost a thousand years together; and yet that 
 transubstantiation was not determined, I hope to make very 
 evident; ^' In synaxi transubstantiationem sero definivit ecclesia: 
 diu satis erat credere, sive sub pane consecrato, sive quocunque 
 modo adesse verum Corpus Christi ;" so said the great Erasmus : 
 '^ It was late before the Church defined transubstantiation ; for 
 a long time together it did suffice to beheve, that the true Body 
 of Christ was present, whether under the consecrated bread or 
 any other way :" so the thing was believed, the manner was not 
 stood upon. And it is a famous saying of Durandus ; " Verbum 
 audimus, motum sentimus, modum nescimus, praesentiam cre- 
 dimus : ' " We hear the word, we perceive the motion, we know 
 not the manner, but we believe the presence ;" and Ferus, of 
 whom Sixtus Senensis affirms that he was ' vir nobiliter doctus, 
 pius et eruditus,' hath these words : " Cum certum sit ibi esse 
 Corpus Christi, quid opus est disputare, num panis substantia 
 maneat, vel non?' " When it is certain that Christ's Body is 
 there, what need we dispute whether the substance of bread 
 remain or no?" And therefore Cuthbert Tonstal, Bishop of 
 Duresme, would have every one left to his conjecture concerning 
 the manner: '* De modo quo id fieret, satius erat curiosum 
 quemque relinquere sua? conjecturae, sicut liberum fuit ante 
 Concilium Lateranum :" ' Before the Lateran Council, it was free 
 for every one to opine as they please, and it were better it were 
 so now.' — But Kt. Cyril would not allow so much liberty ; not 
 that he would have the manner determined, but not so much 
 as thought upon. " Firmam fidem mysteriis adhibentes, nun- 
 cuam in tarn sublimibus rebus, illud quomodo, aut cogiteraus 
 aut proferamus." For if we go about to think it or understand 
 it, we lose our labour. " Quomodo enim id fiat, ne in mente 
 intelligere nee lingua dicere possumus, sed silentio et firm& 
 fide id suscipimus :" " ^Ve can perceive the thing by faith, but 
 
Tityhir. 69 
 
 cannot express it in words, nor untlerstanel it with our mind," 
 said St. Bernard. " Oportct igitur (it is at last, after the steps 
 of the fornier |)ro«rre.ss, come to be a duty), nos in suniptionibus 
 divinoiuin niy>teriorinn, indiihitatani retinere fidem, et non 
 quaMcre (juo pacto." The sum is this ; The manner was defined 
 but very lately : there is no need at all to dispute it ; no 
 advantai^es by it ; and therefore it were better it were left at 
 liberty to every man to think as lie pleases , for so it was in the 
 Church for above a thousand years together; and yet it were 
 better, men would not at all trouble themselves concerning it ; 
 for it is a thing impossible to be understood ; and therefore it 
 is not fit to be incjuired after." Real Presence, vol. ix. p. 
 421—23. 
 
 " The doctrine of the Church of England, and generally of 
 the Protestants, in this article, is, — that after the Minister of 
 the holy Mysteries hath rightly prayed, and blessed or conse- 
 crated the IJread and W ine, the symbols become changed into 
 the Body and Blood of Christ, after a sacramental, that is, in a 
 spiritual real manner: so that all that worthily communicate, 
 do by faith receive Christ really, effectually, to all the purposes 
 of His I'assion: the wicked receive not Christ, but the bare 
 symbols only ; but yet to their hurt, because the offer of Christ 
 is rejected, and they pollute tiie Blood of the covenant, by using 
 It as an unholy tiling. The result of which doctrine is this: It 
 is bread, and it is Christ's Body. It is bread in substance, 
 Christ in the Sacrament; and Christ is as really given to all 
 that are truly disposed, as the symbols are; each as they can; 
 Christ as Christ can be given; the IJread and Wineastliey can; 
 and to the same real purposes, to w hich they are designed : 
 and Christ does as really nourish and sanctify the soul, as the 
 elements do the body." Ihid V2\. 
 
 " This may suffice for the word ' real,' which the Knglish 
 Papists much use, but, as it appears, with much less reason than 
 tlie sons of the Church of England: and when the Heal Pre- 
 sence is denied, tiie word ' real' is taken for ' natural,' and dm»s 
 not signify ' transceiulenter,' or in his just and most proper sig- 
 nification. But the word ' substiuitialiter* is also used by Pro- 
 testants in this (jueslion, which I suppose maybe the same with 
 tliat which is in the Article of Trent, " Sacramentaliter pr.rsens 
 Salvator substanti;'i suA nobis adest." ' in substance, but after a 
 S;i( ruiiHiitil iii.iniK 1 :" u hich words if they might be understood 
 
70 Taylor. 
 
 in the sense in which the Protestants use them, that is, really, 
 truly, without fiction or the help of fancy, but * in rei veritate,' 
 so, as Philo calls spiritual things uvuyKonlrccrxi ov-lxi, ' most 
 necessary, useful, and material substances,' it might become an 
 instrument of a united confession." .... Ibid. p. 427. 
 
 " One tiling more I am to note in order to the same purposes ; 
 that, in the explication of this question, it is much insisted upon, 
 that it be inquired whether, when we say we believe Christ's 
 Body to be ' really' in the Sacrament, we mean, " that Body, 
 that Flesh, that was born of the Virgin Mary,"that was crucified, 
 dead, and buried? I answer, I know none else that He had, or 
 hath: there is but one Body of Christ natural and glorified; 
 but he that says, that Body is glorified, which was crucified, 
 says it is the same Body, but not after the same manner : and 
 so it is in the Sacrament ; we eat and drink the Body and Blood 
 of Christ, that was broken and poured forth ; for there is no 
 other body, no other blood, of Christ; but though it is the same 
 which we eat and drink, yet it is in another manner: and 
 therefore, when any of the Protestant divines, or any of the 
 fathers, deny that Body which was born of the Virgin Mary, 
 that which was crucified, to be eaten in the Sacrament, — as 
 Bertram, as St. JeromiC, as Clemens Alexandrinus, expressly 
 affirm ; the meaning is easy ; — they intend that it is not eaten 
 in a natural sense ; and then calling it ' corpus spirituale,' the 
 word ' spiritual' is not a substantial predication, but is an 
 affirmation of the manner, though, in disputation, it be made 
 the predicate of a proposition, and the opposite member of a 
 distinction. ' That Body which was crucified, is not that Body 
 that is eaten in the Sacrament,' — if the intention of the propo- 
 sition be to speak of the eating It in the same manner of being; 
 but ' that Body which was crucified, the same Body we do 
 eat,' — if the intention be to speak of the same thing in several 
 manners of being and operating: and this I noted, that we 
 may not be prejudiced by Avords, when the notion is certain 
 and easy : and thus far is the sense of our doctrine in this 
 article." Ibid. 430. 
 
 " In this Feast all Christ, and Christ's Passion, and all His 
 graces^ the blessings and effects of His sufferings, are conveyed." 
 Holy Living, vol. iv. p 268. 
 
 •* When the holy man stands at the Table of Blessing, and 
 ministers the rite of Consecration, then do as the Angels do, 
 
'/(u/lor. 71 
 
 who behold and love and woixler that the Son of (ind should 
 become Food to the souls of II is servants; tliat lie who cannot 
 suffer any chaiiije or lessening should be broken into pieces and 
 enter into the body to support and nourisji the spirit, and yet 
 remain in heaven whilst He descends to thee upon earth; that 
 He NNho hath essential felicity should become miserable and die 
 for tliee, and then give Himself to tiiee, for ever to redeem thee 
 from sin and misery." Ihid. p. iibjj. 
 
 " Have mercy upon us, () heavenly Father, according to 
 Thy glorious mercies and promises, send Thy Holy Ghost 
 upon our hearts, and let Him also descend upon these gifts, that 
 by His good, His holy, His glorious Presence, He may sanctify 
 and enlighten our hearts, and He may bless and sanctify these 
 gifts, 
 
 That this Bread may become the Holy Hody of Christ. 
 
 .'Vnien. 
 And this Chalice may become the life-giving Blood of Christ. 
 
 Amen." 
 Oljh'c fttr Ike Uohj i'ownniuion, vol. xv. p. C'99. 
 
 " In the act of receiving, exercise acts of taith witli much 
 confidence and resignation, believing it not to be common bread 
 and wine, but holy in their use, holy in their signification, holy 
 in their change, and holy in their effect: and believe, if thou 
 art a worthy communicant, thou dost as verily receive Clirist's 
 Body and Blood to all effects and purposes of the Spirir,as thou 
 dost receive the blei>sed elements into thy mouth, that thou 
 puttest thy finger to His hand, and thy hand into His side, and 
 thy lips to His fonlinel of blood, sucking life from His heart; 
 and yet if thou doxt communicate unworthily, thou eatest and 
 drinkest Christ to thy danger, antl death, and destruction. 
 Dispute not concerning the secret of the mystery, and the 
 nicety of the manner of ( hrist's Presence; it is sufficient to 
 thee, that Christ shall be present to thy soul, as an instrument 
 of grace, as a pledge of the resurrection, as the earnest of glory 
 and immortality, and a moans of many intermedial bles.siiigs, 
 even all such as are necessary for lliee, and are in order to thy 
 salvation. And to make all this good to thee, there is nothing 
 necessary on thy part but a holy life, and a true belief of all the 
 sayingh of ("hrisi; amongst which, indefinitely assent to the 
 words of institution and believe that ("hrifit. in the Holy Sacra- 
 ment, gives tfiee I lis Bfxlv and Ilis Blood. He that believes 
 
72 Taylor. Ken Hackelt. 
 
 not this, is not a Christian. He that believes so much, needs 
 not to inquire further, nor to entangle his fiiith by disbelieving 
 his sense." Holy Living, vol. iv. p. 172. 
 
 " And therefore the Christian ministry havino greater privi- 
 leges, and being honoured with attrectation of the Body and 
 Blood of Christ, and offices serving to a better covenant, may 
 with greater argument be accounted excellent, honourable, and 
 royal." Divine Institution of Office Ministerial, t. 5. §. 9. vol. 
 xiv. 457. 
 
 Bishop Ken. 
 
 ** I believe, O crucified l.ord, that the Bread which we break 
 in the celebration of the Holy Mysteries is the communication 
 of Thy Body, and the Cup of blessing which we bless is the 
 communication of Thy Blood, and that Thou dost as effectually 
 and really convey Thy Body and Blood to our souls by the 
 Bread and Wine, as Thou didst Thy Holy Spirit by Thy breath 
 to Thy disciples, for which all love, all glory be to Thee. 
 
 *' Lord, what need I labour in vain to search out the manner 
 of Thy mysterious Presence in the Sacrament, when my love 
 assures me Thou art there? All the faithful who approach 
 Thee, with prepared hearts, they well know Thou art there, 
 they feel the virtue of divine love going out of Thee to heal 
 their infirmities and to inflame their affections; for which all 
 love, all glory be to Thee. 
 
 " O God Incarnate, how Thou canst give us Thy Flesh to eat 
 and Thy Blood to drink; how Thy Flesh is meat indeed; 
 how Thou who art in heaven, art present on the Altar, I can 
 by no means explain; but I firmly believe it all, because Thou 
 hast said it, and I firmly rely on Thy love and on Thy Om- 
 nipotence to make good Thy word, though the manner of 
 doing it I cannot comprehend." Exposition of the Church Cate- 
 chism. 
 
 Bishop Hackeit. 
 
 " That which astonisheth the communicant and ravisheth his 
 heart is, that this Feast afford no worse meat than the Body and 
 Blood of our Saviour. These He gave lor the life of the 
 world, these are the repast of this Supper, and these we truly 
 partake. For there is not only the visible reception of the 
 outward signs, but an invisible reception of the thing signified. 
 
Ilarkcll. IJcrcrn/;//'. 7S 
 
 There is far more than a shadow, than a type, tiiaii a 
 figure. Clirist did not propose a sign at that hour, but 
 also lie gave us a Gii'l, ami that Gift really and effectually is 
 Hiuiself, wiiich is all one as you would say, spiritually Himself; 
 for spiritual union is the most true and real union that can be. 
 That which is promised, and faith takes it, and hath it, is not 
 fiction, fancy, opinion, falsity, but sid)stance and verity. 
 Therefore it cannot choose but that a re;d union must follow 
 between Ciirist and us, as there is a union of all parts of the 
 body by the animation oC one soul. . . . Hut faith is the moutii 
 Avherewith we eat His Body and drink His Blood, not the 
 mouth of a man, but of a faithful man, for we hunger after Dim 
 nut with a corporeal appetite but a spiritual, therefore our eat- 
 ing must be spiritual, and not corporeal. Yet this is a real 
 substantial partaking of Christ crucified, broken, His Flesh 
 bleeding, His wounds gaping: so He is exhibited, so we are 
 sure to receive Him, which doth not only touch our out- 
 ward senses in the elements, but pass througli into the deptli 
 of the soul. For in true divinity real and spiritual are aecpii- 
 pollent: ... 'A mystery neither to be set out in words, nor 
 to be comprehended sufficiently in the mind, but to be adored 
 by faitli,' says Calvin." Chnsl'ian Consolalions, Up. Taylor's 
 Works, ed. Heber, vol. i. p. 1()2. 
 
 Jhshop Ucveridyc. 
 
 " When we hear the words of Consecration repeated as they 
 came from our Lord's own nioutli, " This is My Body which 
 is given for you," and " 'iliis is My Blood which was shed 
 for you and for many for the remission of sins;" we are then 
 stedf istly to believe, that although the substance of the Bread 
 and Wine still remain, yet now it is not common bread and wine, 
 as to its use; but the Body and Blood of Christ in that Sacra- 
 mental sense wherein He spake the words. . . . Wlu-n it comes 
 to our turn to receive ii, then wo are to lay aside all thoughts 
 of bread and wine, and the Minister and every tiling else that 
 is or can bo seen, and fix our faith, as it is " the evidence of things 
 not seen," wholly and solely upon our blessed Saviour, as otTering 
 us His own Body and Blood to preserve our bodies and souls to 
 everlasting life, which we are therefore to receive by faith, as it is 
 " the substance of things hoped for," sledfastlv believing it to he, 
 
7 4 Beveridge. 
 
 as our Saviour said, '* His Body and Blood," which our Church 
 teacheth us are verily and indeed taken and received by the 
 faithful in the Lord's Supper." Necessity and Advantage of 
 Frequent Communion, p. 204, 5. ed. 1721. 
 
 *« Whereby He plainly signified, that what He now gave them 
 to eat and drink, He would have them look upon it, and receive it, 
 not as common bread and wine, but as His Body and Blood; the 
 one as broken, the other as shed, for their sins." Catechism, 
 p. 125. 
 
 " Hence also it is, that our Church requires us to receive 
 the Holy Sacrament kneeling, not out of any respect to the 
 creatures of Bread and Wine, but to put us in mind that Al- 
 mighty God our Creator and Redeemer, the only object of all 
 religious worship, is there specially present, offering His own 
 Body and Blood to us, that so we may act our faith in Him, 
 and express our sense of His goodness to us, and our unwor- 
 thiness of it, in the most humble posture that we can. And 
 indeed, could the Church be sure that all her members would 
 receive as they ought with faith, she need not to command 
 them to receive it kneeling : for they could not do it any other 
 way : for how can 1 pray in faith to Almighty God, to pre- 
 serve both my body and soul to everlasting life, and not 
 make my body, as well as soul, bow down before Him ? How 
 can I by faith behold my Saviour coming to me, and offering 
 me His own Body and Blood, and not fall down and worship 
 Him.?* How can I by faith lay hold upon the pardon of my 
 sins, as there sealed and delivered to me, and receive it any 
 otherwise than upon my knees? I dare not, I cannot do it. 
 And they who can, have too much cause to suspect, that they 
 do not discern the Lord's Body, and therefore cannot receive 
 it worthily. Be sure, our receiving the blessed Body and 
 Blood of Christ, as the Catholic Church always did, in an 
 humble and adoring posture, is both an argument and excite- 
 ment of our faith in Him. By it we demonstrate, that we dis- 
 cern the Lord's Body, and believe Him to be present with us in 
 a particular sacramental sense, and by it we excite and stir up 
 both ourselves and others to act our faith more stedfastly upon 
 Him, in that by our adoring Him, we actually acknowledge 
 Him to be God, as well as man; and therefore on whom 
 we have all the reason in the world to believe and trust for our 
 salvation." 0)i Frequrnt Connnt/iiio)/, p. 208. 
 
Hull. Hickcs. 7ft 
 
 lip. nail. 
 
 " We are not i<;norant, that the ancient Fathers generally 
 teach, that the Hiead and Wine in the luicharist, by or upon 
 the consecration of thcni, do beconie, and are made the Body 
 and Blood of Christ. I'ut we know also, that though they do 
 not all explain themselves in the same way, yet they do all de- 
 clare their sense to be very dissonant from the doctrine of tran- 
 8ubstantiation . Some of the most ancient doctors of the C hurch, 
 as Justin Martyr and Irenseus, seem to have had this notion, 
 that by or uj)on the sacerdotal Benediction, the Spirit of Clirist 
 or a divine virtue from ( hrist descends upon the elements, and 
 accompanies them to all worthy communicants, and that there- 
 fore tiiey are said to be and are the Body and Blood of Christ; 
 the same Divinity whicli is hypostatically united to the jjody of 
 Christ in Heaven, being virtually united to the elements of 
 liread and Wine on earth. Which also seemsto be the meaning 
 of all the ancient Liturgies, in which it is prayed that (iod 
 would send down his Spirit upon the Bread and Wine in the 
 Eucharist." Answer to Uos.sucf. ///r/rs'.v Coiitmrrrsia/ Dis- 
 courses, vol. i. p. 249 
 
 Flirkr.s. 
 
 " Nay I maintain, that no other interpretation of these words 
 (St. Luke xxii. 18. the words of institution) can be invented, 
 which shall either be more probable than this of ours, or more 
 suitable to the purpose of our Saviour. .And indeed that this is 
 the true and only meaning of the text, I conclude from hence, 
 that the Primitive Church always taught and understood it in 
 this sense. And this I will now make good by a cloud of most 
 unquestionable witnesses. 
 
 " And first let us hear St. Ircna?us. St. Polycarps contem- 
 porary, a most egregious assertor of Apostolic Tradition. In his 
 fourth Book, being to prove against the Marcionites that Jesus 
 Christ was the Son of the One true (Jod, who made the world, 
 and instituted the law of .Moses for the Jews, he draws his 
 argument from the oblation of the Kucharist; and our opinio i. 
 says he, " is agreeable to the Eucharist, and the Eucharist does 
 reciprocally confirm our opinion : for we offer unto the L<»rd 
 those things which arc His, congruously declaring the conniiu- 
 
78 Hickes. Couiber. 
 
 nication and the unity both of the Flesh and Spirit." And then 
 follow these words : " For as the Bread which is from the earth, 
 partaking of the invocation of God, is no longer common bread, 
 but the Eucharist, consisting of two things, an earthly and an 
 heavenly : so also our bodies, partaking of the Eucharist, are no 
 longer mere corruptible bodies, but have hope of a resurrection." 
 In this passage the holy father does most expressly assert, that 
 the Bread is made the Eucharist, that is, the Body of Jesus 
 Christ by invocation of God, to wit by consecration, as will 
 appear more fully in the sequel. In his fifth book the same 
 holy father disputes against Valentinus; and maintains, that 
 Jesus Christ assumed the human nature truly and really, and 
 not only in appearance, as some heretics dreamt And to prove 
 this also, he applies the Sacrament of the Eucharist. " And 
 thus," says he, " to wit, according to these things, neither has the 
 Lord redeemed us with His Blood; nor is the Cup of the 
 Eucharist the communication of His Blood; nor the Bread 
 which we break the communication of His Body :" and a little 
 after he has these words; "when therefore both the Bread 
 broken, and the Cup mixed, have partaken of the Word of God, 
 they become the Eucharist of the Body and Blood of Christ." 
 Christian Priesthood, App. p. cccclxxxii. 
 
 Dean Comber. 
 
 *' Only we must note, that this Amen in the end of this [^Con- 
 secration] prayer was anciently spoken by the people with a loud 
 voice; not only to shew their joining in the desire that the ele- 
 ments may become truly consecrated, but also to declare their firm 
 belief that they are now to be esteemed as the very Body and 
 Blood of Christ; let us therefore here most devoutly seal all that 
 the priest hath done, and unfeignedly testify our faith by a hearty 
 Amen. ** Lord, it is done as Thou hast commanded, and I doubt 
 not but the mystery is rightly accomplished; I am persuaded that 
 here is that which my soul longeth after, a crucified Saviour 
 communicating Himself to poor penitent sinners. O let me be 
 reckoned among that number, and then I shall assuredly receive 
 Thee, Holy Jesus. Amen." Companion to the Temple^ vol. i. 
 fol. p. 543. 
 
 " Still we do believe that every duly disposed commu- 
 nicant doth receive really the Body and Blood of Christ, in 
 
(\nnhi y. 77 
 
 and by these elements, hut it is l)y i'ailh and not hy sense. 
 If we receive them in tlie manner, and to the end which Chri-t 
 appointed, they «^nve us a lively remembrance of His love and 
 all-sullicient merit, and thereby invite our faith to embrace 
 this crucified Redeemer, as the satisfaction for our sins; 
 whereupon He (who is most ready to close with penitent 
 sinners) doth by this rite of His own appointing, give Himself 
 and the salutary benefits of His death unto such, and although 
 the manner be mysterious, yet the advantages are real, and 
 the effect more certain than if we eat or drank His natural 
 flesh and blood." Ih. p. 540. 
 
 An a( I of faith. 
 
 " O Eternal Word of God, by whose power all things were 
 made.. I will not ask how Thou canst give me Thy Flesh to eat; 
 because I am abundantly satisfied in Thy saying, " This is My 
 Body:" since Thou canst make it become to me whatsoever 
 Thou sayest it is. I believe, Lord, help my unbelief! What 
 though my senses assure me, the outward substance and its 
 accidents still remain; yet my faith and my experience tell 
 me there is an efficacy therein, beyond the power of any other 
 thing. Alas! the Flesh would profit me nothing, John iv. fiS. 
 for he that is joined to Thee must be one spirit, 1 Cor. vi. 17. 
 O let these sacred Symbols therefore make me partaker of Thy 
 nature, and a partner in Thy merits: let them unite me to Thee, 
 ingraft me in Thee, and make That Body mine which did suffer 
 death for me, and then I shall seek no further, but be more 
 happy than if I could understand all mysteries: sure I am, 
 This is Thy Body in Sacrament, it communicates to us the 
 blessings and benefit thereof, and though presented in a figure, 
 and by a holy rite, yet it is to all its purposes that which it 
 doth represent; I will therefore receive it as Thy Body, and 
 esteem it infinitely above all other food, that I may not be 
 judged for not discerning Thy Body. () Kt it be unto me 
 according to my faith. Amen." Ih. p. t)\1. 
 
 " It will not suffice me, dearest Saviour, to receive Thee 
 in part only, for I nuist be wholly Thine, and (blessed be Thy 
 Name) Thou art willing to be wholly mine also. Thou ha.st 
 already given me Thy Holy Body to cleanse my nature, and now 
 Thou art preparing Thy precious B1o(k1 to wash away my'guilt. 
 My sins have poured out every drop thereof, wherefore Thou 
 
78 Comber. Wake. 
 
 presenlest it to me itself, to shew how truly Thou didst suffer 
 death for me. And now, O my Redeemer, Thou hast said, This 
 Cup is the Communion of Thy blood, and Thy truth is unques- 
 tionable. Thy power is infinite, and Thy love was such, that Thou 
 gavest thy heart's-blood for me. I will receive it therefore as 
 the blood of the Everlasting Covenant, the seal of all the pro- 
 mises of Thy Holy Gospel " 
 
 " The second happiness assured by this Holy Eucharist is, 
 that we are thereby united to Jesus, so as to have fellowship 
 with Him, 1 John i. 3. and in St. Paul's phrase we do thereby 
 become members of His Body, of His Flesh, and of His 
 Rone, Eph. v. SO. for He gives us Himself to be our food, 
 with intent that He may be one with us, and we with Him. 
 As some have made their leagues of friendship by drinking 
 each other's blood, thereby intending to create a sympathy, and 
 as it were to mingle souls: and since we have been fed with 
 that Food, with which God feeds his dearest children, and 
 have participated of that Spirit which quickens the great 
 mystical body of Christ, 1 Cor. xii. 9. we may infer, that we 
 are living members of the true Church also: let us therefore 
 solace ourselves with reflecting upon the happiness of our 
 present estate." 
 
 ** The third benefit which worthy receivers have by this 
 Sacrament, is, that it doth consign them to a blessed immortality 
 and this follows from the former, it being impossible any true 
 member of Christ should be left for ever in the graven since 
 the Head liveth, the members shall live also, John vi. 64. hence 
 the Fathers called it an antidote against death, and the means 
 to make us partakers of our Lord's immortality. For Jesus 
 doth not only here refresh our souls with a present communica- 
 tion of His graces, but doth seal that covenant also, one con- 
 dition of which is, that He will bring us to glory." lb. p. 566, 7. 
 
 Archbishop Wake. 
 
 " The Bread which we break is, not only in figure and simili- 
 tude, but by a real spiritual Coininuaiou, His Body. The Cup 
 of Blessing which wu bless is by the same Communion His 
 Blood." 
 
JolmauH. 79 
 
 Johns 
 
 *' Nor can I conceive liow the words of St. Paul can otherwise 
 be understood, in their full scope and latitude, when he says, 
 "TheC'up of blessing which we bless, is it not the Communion?" 
 &c. 1 Cor. X. 16. He supposes that the Body and Blood of 
 Christ are coinnmnicated to us by the Bread and Wine in the 
 Holy Eucharist .... And wiien St. Paul saith that ignorant 
 and profane communicants " do not discern the Lord's Body" 
 in the Holy Eucharist, (1 Cor. xi. 29.) and that " they are 
 guilty of" (an indignity toward) " the Body and lilood of our 
 Lord," ver. 2?. he surely takes it for granted that the Body and 
 Blood are actually there, whether they discern it or not .... 
 
 *' I believe there is nothing that can more inflame and exalt 
 the devotion of a sincere Christian, than to think and believe, 
 that when he is praying at God's Altar and receiving the Holy 
 Eucharist, he has the price of his redemption in his hand, or 
 lying before his eyes," Propitiatory Oblation, p]), 28, 101. 
 
 " The full and true notion of the Eucharist is, that it is a 
 religious Feast upon Bread and Wine, that have been first offered 
 in sacrifice to Almighty God, and are become the mysterious 
 Body and Blood of Christ " Unbloody Sacrijice, vol. ii. p. 18. 
 
 ** It was the universal belief of the ancients, that, by the spe- 
 cial presence of the Holy Spirit, the Bread and Wine were made 
 the Body and Blood of Christ, in life and power, as they were 
 before in figure or representation. As the natural Body of 
 Christ was formed in the wouib by the overshadowing of the 
 Holy Ghost; so they expected, and prayed, that, by the ope- 
 ration of the same Spirit, the Bread and Wine might be made 
 the Body and Blood, in a more effectual manner than they 
 were, when offered to God as mere representatives : and it was 
 their certain belief that the Bread thus consecrated l)y the 
 secret influence of the Spirit, was the very Body of Christ in 
 power, and energy, and to all intents and purposes of religion, 
 and so far as it was ])ossible for one thing to be made another, 
 without change of substance. J his was indeed no Article of 
 their Creed, because the Oeed was originally drawn not for 
 communicants, but to be rehearsed by persons that were to be 
 baptized, or their suretie-^. B\it it was an .Article to whicli all 
 communicants gave their consent so oft as they received. For 
 
so Johnson. 
 
 the Priest of old said, at the delivery of the Bread to every 
 single communicant, " The Body of Christ:" and every commu- 
 nicant ansM^ered, Amen; by which he was understood to give 
 his consent to what the Priest said. And in the same manner 
 they acknowledge the sacramental Wine to be the Blood of 
 Christ. The primitive Church believed not any change of 
 substance in the Sacrament. For they ever affirmed the Bread 
 and Wine to remain after consecration ; but that by the over- 
 shadowing of the Holy Ghost they were Christ's Body and 
 Blood, not only by way of type, or figure, but in real power 
 and effect. 
 
 " And we are to observe that, in the institution, Christ says of 
 the Bread, " This is My Body;" of the Cup, or Wine, " This is 
 My Blood," without adding any -words to abate the signification 
 of that expression. He calls the sacramental Bread My Flesh, 
 five times in six verses in this chapter, from which I take my 
 text, beginning at verse 51, ending at verse 56: nay, He calls 
 it My Flesh, which I ivill give for the life of the rvorld, verse 51. 
 And it appears under this pledge of Bread He did actually offer 
 His Body to the Father for the redemption of mankind. See 
 sect. 6. and so on to the 9th, discourse ii. And He calls the 
 Cup, or Wine, His Blood, four times within the compass of four 
 verses, beginning at the 53d, ending at the 56th. He knew 
 full well what captious hearers He had, and that they were 
 upon the point of deserting Him on this account ; yet He does 
 not forbear to speak the mystery, as that mystery deserved. 
 St. Paul tells them that unworthily received the Sacrament, 
 that they were " guilty of the Body and Blood of the Lord ;" and 
 the same Apostle says of the Cup, that it is '' the Communion of the 
 Blood of Christ ;" and of the Bread, that it is " the Communion 
 of the Body of Christ," without any mollifying addition. We 
 are not therefore to wonder that the primitive Church made 
 this an Article of faitli, though not of their Creed. 
 
 " And the consecrated Bread and Wine being thus, by the 
 secret operation of the Holy Spirit, made the Dody and Blood 
 of Christ, did fully answer the characters which Christ gives 
 us of His Flesh and Blood in this 6th chapter of St. John's 
 Gospel." Primitive Communicant, p. 141 — 144. 
 
 *' And I am firmly persuaded that this is the sum of what 
 Christ teacheth us in this chapter : and I cannot doubt of it 
 when I consider, that this was the belief of all Christians in 
 tlie first and purest ages. 
 
JdliHsnn. Slttup. Leslie. ft] 
 
 *' To believe this doctrine, is iinlccd a " work," or" labour," so 
 our Saviour justly calls it. A ^reat part ol" those who first 
 heard it, coidd not be persuaded that it was possible for II im, 
 in any ^rood sense, to ^rjve His Flesh to be eat, II is Blood to 
 be drank ; or that, if He could, the benefit of eatin^r and drink- 
 ing them, could be so great as He hrd promised; therefore 
 thtij trtiil utrai/, and walktil no morv iriili Him, ver. 66. Christ 
 foreknew what corrupt glosses men of latter ages would put 
 upon His woids, and Jiow diflicult it would be for private 
 Christians to break through prejudices, and mistakes, made 
 current by the countenance and traditions of great men. .And 
 perhaps there is no one ])oint in our religion that recjuires more 
 labour, and study, to be rightly informed in, at this day, than 
 this of which i am now speaking ; 1 mean, the true discerning 
 of our Lord's Body in the Holy Sacrament, and the benefits 
 promised to them who receive it, in this sixth chapter of St. 
 John's Gospel. I hid. p. 17^i. 
 
 ArcJihisJinjt Sharp. 
 
 " But what then ? Do we not in the Sacrament truly partake 
 of the Body and Blood of Christ? God forbid that anv one 
 should deny it. There is none that understands any thing of 
 the Sacrament but must acknowledge, that therein to all worthy 
 receivers the Body and Blood of Christ is both given and like- 
 wise received by them. This is the sense of the Church of 
 England, when she doth so often declare that she owns the Pvcal 
 Presence of Christ's Body and Blood to all tliat worthilv receive 
 the Sacrament. 
 
 '* We do indeed own that Christ is really present in the 
 Sacrament to all worthy receivers, and in our Communion Ser- 
 vice we pray to God to grant that we may eat the Flesh of Mis 
 dear Son and drink His Blood, t<vc. All tliis we own, and it is 
 very necessary we should." Sermon on Transubslnniiation, vol. vii. 
 
 /jslic. 
 
 " Nor can the shcwbrcad in the temple be callcil the bread 
 of our (iod so jiroperly, so strictly, so eminently, ns the Bread 
 
 in the Holy Sacrament, which is the Body of Christ \ncl 
 
 does not then iioliness and honour Ixlong as much, at least, to 
 the Fvange.ical i'riesthood, who offer this Bread of our God, 
 as the priests under the Law who set the shcwbread upon the 
 holy table in the temple? And is not the one a.^ properly the 
 
82 Leslie. Brett. 
 
 office of a priest as the other?" Regale and Poniijicale. Works, 
 vol. i. p. 665. 
 
 Brett. 
 
 *' We may ask again, if it be not convenient, nay necessary, 
 that all those who partake of this holy Sacrament should under- 
 stand and know what it is they do? Ought they not to be 
 instructed in the nature and design of it, lest they eat and drink 
 unworthily, not discerning the Lord's Body? And how shall 
 they discern the Lord's Body, if they are not taught that the 
 Lord's Body is here present?" Sermon on the Christian Altar 
 and Sacrifice, p. xii. 
 
 " Verse 55. He says, My Flesh is meat indeed, and My Blood is 
 drink indeed. That Flesh and Blood of Mine which I but now 
 promised you that / ivill give for the life of the world, is indeed 
 true life-giving meat and drink. He that eateth My Flesh and 
 drinketh My Blood divelleth in Me and I in him. He is in Me as 
 a member of My Mystical Body, and I in him by imparting to 
 him of My life-giving Spirit. As the living Father sent Me, and 
 I live by the Father, so he that eateth Me shall live by Me. As the 
 Father (see John v. 26.) hath life in Himself which He received 
 from no other, and has given to Me His Son to have life in My- 
 self, so I will impart true life to him that feeds on Me. This is 
 thai Bread which came dowji from Heaven ; not as your fathers 
 did eat maniia and are dead: he that eateth of this Bread shall 
 live for ever. The Bread which I purpose to give you is true 
 heavenly Bread, not like that which was rained down in the 
 wilderness, which though your fathers eat plentifully of it, 
 yet they died in their sins ; but this Bread shall cleanse you 
 from sin, and by the virtue of it those who feed upon it shall 
 live for ever. These things said He in the spiagogiie, as He 
 ianght in Capernaum. Many therefore of His disciples when they 
 heard this, said. This is an hard saying, who can hear it? Who 
 can believe that we must become cannibals and feed upon this 
 Man's Flesh and Blood? or without such feeding must be de- 
 prived of eternal life or happiness? When Jesus knew in 
 Himself that His Disciples mnrmured at it, He said unto them. Does 
 this offend you ? Do you stumble at this ? Does the faith you 
 have pretended to have now fail you ? What and if ye shall see 
 the So7i of Man ascend up where He was before P Will ye not 
 then think the feeding on my Flesh more incredible than you 
 do now ? For how can you feed upon it when it is here no 
 
i:,rii. 83 
 
 more? Theretore I will a little explain Myself aiul tell you. that 
 U is the Spirit t/mt quirk fiietli, the Jlesh pro/itflh iiothiin/ : bare 
 flesh and blood without life and spirit in them can quicken or 
 give life to nothing. I'hv iror<ls that I speak unto you, they are 
 Spirit and they are Life. The promises that I have made you 
 concerning giving you my Flesh and Blood to eat and drink, if 
 you had attended to them, might have satisfied you that I 
 spake of such Flesh and Blood as shouldhaveaqiiickening Spirit 
 conveyed with tliem. For I plainly told ycm, that a> / lire by 
 the Fathtr, >(> he that eatcth Me, shall lire hy Me ; I will quicken 
 or give him life by My Spirit, that Spirit by wliich My Body 
 lives, and whose (juickening or life-giving virtue I will impart 
 to that material thing wliich I shall make my Body and Blood, 
 when I give this natural Body and Blood of Mine for the life of 
 the world, or the redemption of mankind. It is not Chiist's 
 doctrine that quickens and gives us life, but His Spirit, that 
 Spirit which gave life to His own Body, and whicli together 
 with His Body and Blood, or something which He dignifies with 
 that name, which He has appointed to give us life. The Body 
 and Blood then, or Flesh and lllocd, which in this chapter He 
 promised to give (saying, My Jlesh which J will yire) for our food 
 w hich shouUl nourish us unto eternal life, can be no other than 
 that Bread and Wine which He gave when He instituted the 
 Holy Eucharist or Lord's Supper, at which time lie dignified 
 them with the name and virtue of H is Body and lilood. And so 
 the holy and most ancient Fathers (who lived nearest to the 
 Apostles' days, and therefore best understood the Apostles' lan- 
 guage and doctrine, consecjuently could be^t expound them) have 
 interpreted this })assagc, as apj)ears from St. Ignatius particularly, 
 w ho being the disciple of St. John who wrote the Gospel where 
 alone this discourse of our Saviour is recorded, is to be preferred 
 toall other expositors ; and he tells us, as I have before observed, 
 tiiat the Holy I^ucharist is the medicine of immortality, our an- 
 tidote that we should not die, but live for ever in Christ Jesus." 
 Scripture Acrottiil of thf Holy Kurharist, p. 113. 
 
 " Now by comparing these words (the words of institution) 
 of our Saviour wliicli He spake when he communicated this 
 Bread and Wine to His di.>)ciples, and called those clcn.cnts His 
 Body and Blood, with those He before spake in the sixth chapter 
 of St. John, wliich I have already proved were spoken with re- 
 lation to the ilolv F.ucharist; for in th.Tt chaptrr. ver. .01. The 
 
 o 2 
 
84 Brett. Whealley. 
 
 Bread that I will give is My Flesh, which I will give for the life 
 of the world ; we may thus paraphrase them ; " you may re- 
 member that some time ago when I taught in Capernaum, and 
 the Jews there told me of their fathers eating manna in the 
 desert, which they called Bread from heaven, upon which 
 I promised them, that if they would believe in Me, I would give 
 them true Bread from Heaven, which should nourish them unto 
 eternal life; and that this Bread was My own Flesh and Blood; 
 they thought this a hard saying, thinking that I intended they 
 should eat that natural Flesh they then saw, and that natural 
 Blood then and still in My veins. I did not then think it pro- 
 per to explain Myself any farther to them than to tell them, that 
 what I had said was to be understood in a spiritual sense. That 
 it is the Spirit that quickeneth ; the ivords that I speak unto you, 
 they are Spirit and they are Life. But now T will make good 
 that promise to you ; here is Bread and Wine, which I have now 
 offered to God, and have blessed them with My Spirit, and 
 thereby made them My Body and Blood in power and virtue: 
 these I now give to you, eat the one and drink the other, and 
 you shall receive all the benefits and blessings you then heard 
 Me promise to those who should eat My Flesh and drink My 
 Blood, / will raise you up at the last day, and you shall dwell in 
 Me and I in you." And that the Church of England (to whose 
 Book of Common Prayer this author gave his assent and con- 
 sent when he was first admitted to a cure of souls in London) 
 believes the sixth chapter of St. John to relate to the Holy 
 Eucharist, is plain, for it is upon the authority of that chapter 
 only that she can say in her Exhortation to her communicants, 
 that " If with a true penitent heart and lively faith we receive 
 that Holy Sacrament, then we spiritually eat the Flesh of Christ 
 and drink His Blood, then we dwell in Christ and Christ in us, 
 we are one with Christ and Christ with us:" for there is no 
 other place of Scripture but the sixth chapter of St. John's 
 Gospel where this doctrine is to be learnt." Ibid. p. 137. 
 
 Wheatley. 
 
 " In these words [of the Consecration Prayer, " Hear us, O 
 merciful Father," &c.] the sense of the former is still implied, and 
 consequently by these the elements are now consecrated, and so 
 become the Body and Blood of our Saviour Christ." c. vi. s. xxii. 
 p. aOl.Oxf. ed. 1819. 
 
" A Real Presertct of the Boily and blood of Cluist in tlie 
 Eucharist, is what our Church frequently asserts in tins very 
 office of Communion, in iier Ariicles, in lier Homilies, anil her 
 Catechism: particularly in liie two latter, in the first of whicii 
 she tells us, I'/tus much we must be sure to hohl, that in the 
 Supper of the Lord there is no vain ceremony, no bare snjn, no 
 untrue Jiyure of' a thing absent; — but the Communion of the 
 Body and Blood of the Lord in a marvellous incorporation, 
 which by the operation of the Holy Ghost— is through Faith 
 wrought m the souls of the faithful, ^c. who therefore (as she 
 farther instructs us in the Catechism) verily and indf:ed take 
 and receive the Body and Blood of Christ in the Lord's Supper. 
 This is the doctrine of our Church in relation to the Real 
 Presence in the Sacrament, entirely different from the doctrine of 
 Transubstantiation, which she hero, as well as elsewhere, 
 disclaims." lb. s. xxxi. p. 330. 
 
 Bishop \Mhon. 
 
 " We otVer unto 'ihce, our King and our Goil, this Bread and 
 this Cup. 
 
 " We jrive Thee thanks for these and for all Thy mercies, 
 beseeching Thee to send down Thy Holy Spirit upon this 
 sacrifice, that lie may make this Bread the Body of Thy Christ, 
 and this Cup the Blood of Thy Christ: and that all we, who 
 are partakers thereof, may thereby obtain reniisi^ion of our sins, 
 and all other benefits of His Passion. 
 
 *• And, together with us, remember, O God. for good, the 
 whole mvstical Body of Thy Son: that such as are yet alive 
 may finish their course with joy; and that we, with all such as 
 are dead in the I^ord, may rest in hope and rise in glory, for 
 Thy Son's sake, whose death wo now commemorate. Amen. 
 
 *' May I always receive the Holy Sacrament in the same 
 meaning intention, and blessed effect, n ith which Jesus Christ 
 administered it to His Apostles in His last Supjier." Sacra 
 I'rirnfa, p. 9M, 94. 
 
 " If therefore he a>k how often he should receive this 
 Sacrament, he ou^ht to have an answer in the words of an 
 ancient writer: ' Receive it as often .is you can, that the old 
 ' serpent, seeing the blood of the true Paschal Land) upon your 
 * lips, nuiy tremble toappioacii you.'" ('(nm /iiolia,Qi\. 18K).p.6:i- 
 
86* Grahe. Bp. of Exeter. 
 
 Grahe. 
 " The English Divines teach, that in the Holy Eucharist the 
 Body and Blood of Christ, under the species, that is, the signs, 
 of Bread and Wine, are offered to God,, and become a represent- 
 ation of the Sacrifice of Christ once made upon the Cross, 
 whereby God may be rendered propitious." Daniel Brevint, 
 ^c. Jeremy Taylor, MS. Adversaria, printed Tract 81. p. 368. 
 
 Bishop of Exeter. 
 
 ** When any of us speak of this great mystery in terms best 
 suited to its spiritual nature; when, for instance, we speak of 
 the real Presence of Christ's Body and Blood in the Holy 
 Eucharist, there is raised a cry, as if we were symbolizing with 
 the Church of Rome, and as if this Presence, because it is real, 
 can be nothing else than the gross, carnal, corporeal, presence 
 indicated in Transubstantiation. Now here, as with respect to 
 Baptism, I will not argue the point, but will merely refer to the 
 language of our Church in those authorized declarations of its 
 doctrine to which we have assented, and in those formularies 
 which we have both expressly approved and solemnly engaged 
 to use. 
 
 " It is very true, that none of these declarations or formularies 
 use the phrase * real Presence;' and therefore, if any should 
 attempt to impose the use of that phrase as necessary, he would 
 be justly open to censure for requiring what the Church does not 
 require. But, on the other hand, if we adopt the phrase, as not 
 only aptly expressing the doctrine of the Church, but also as 
 commended to our use by the practice of the soundest Divines of 
 the Church of England, in an age more distinguished for depth, 
 as well as soundness, of Theology than the present — such as 
 Abp. Bramhall, Sharp, and Wake, (all of whom do not only 
 express their own judgment, but also are witnesses of the general 
 judgment of the Church in and before their days; ' No genuine 
 son of the Church of England,' says Bramhall, ' did ever deny 
 a true real Presence j') if, I say, we adopt the phrase, used by 
 such men as these, and even by some of those,, who at the 
 Reformation sealed with their blood their testimony to the Truth 
 against the doctrine of Rome, (I allude especially to Bishops 
 Ridley and Latimer — and even to Cranmer, who, when he avoided 
 the phrase so abused by the Romanists, did yet employ equivalent 
 
lip. of K^vcler. R7 
 
 uorils,) it will bu surticieiit for the justilicalioii botli of tliem aiij 
 of us to bliew, ihdt tlie language of the Church itself does in 
 fact express the same thing though in diftereiit terniK. Still, 
 I fully admit, that Christian discretion would bid us forbear 
 from the use of the phrase, if the objection to it were founded on 
 a sincere apprehension of giving oflence to tender consciences; 
 and not, as there is too much reason to believe, on an aversion to 
 the great trutli which it is employed to exprej^s." Charqt., 
 p. 69—7 1 . 
 
 The followin£r summary of the " Anglo-Catholic doctrine of 
 tlie Eucharist" is added, not with any view of introducing the 
 respected Author into the controversy, but as extracted from a 
 work which since the publication of the first Edition has received 
 the sanction of the most Reverend the Arclibishoj)s of Can- 
 teibury and Armagh, to whom it is, with permission, inscribed. 
 
 " This Catholic and Apostolic Church has always avoided any 
 attempt to determine too minutely the mode of the true I^i esence 
 in the Holy Eucharist. Guided by Scripture, she establishes 
 only those truths which Scripture reveals, and leaves tiie subject 
 in that my>tery, with which God for 11 is wise purposes has 
 invested it. IJer doctrine concerning the true Presence appears 
 to be limited to the following points: — 
 
 '' Taking as her immoveable foundation the words of Jesus 
 
 Christ: *' Tiiis is My l>ody Tliis is My Blood, of the new 
 
 Covenant;" and '* \\ hoso eateth My Flesh and drinketh My 
 Blood iiath eternal life;" she believes, that the Body or Flesh, 
 and the Blood of Jesus Christ, tlie Creator and Redeemer of the 
 ■world, both Cod and man, united in(livi>ibly in one Person, are 
 verily and indeed given to, t<iken, eaten, and received by the faith- 
 ful in the Eords Supper, under the outward sign or form of Bread 
 and Wine, which is, on this account, the *' partaking or com- 
 nuinion of the Body and Blood of Christ." She believes that 
 the I'jK-hari^t is not the sign of an ah.scnt body, and that those 
 who partake of it receive not merely tlic figure, or shadow, or 
 sign of Chiisfs Body, but the reality itself And as Christ's 
 divine and human natures are inseparably united, so she believes 
 that we receive in the I'.ucharist, not only the Flesh and r.lotxl 
 of Christ, but Christ Himself, both (Jod and man. 
 
 " Resting on these words, " The lirend whicli we break is it 
 
88 
 
 not the communion of the Body of Christ?" and again, " I will 
 not chink henceforth of this fruit of the Vine;" she holds that 
 the nature of the Thread and Wine continues after consecration, 
 and therefore rejects transubstantiation. or "the change of the 
 substance" which supposes the nature of bread entirely to cease 
 by consecration. 
 
 "As a necessary consequence of the preceding truths, and 
 admonished by Christ Himself, " It is the Spirit that quicken- 
 eth, the flesh profiteth nothing : the words that I speak unto 
 you they are Spirit and they are life ;" she holds that the Presence 
 (and therefore the eating) of Christ's Body and Blood, though 
 true, is altogether "■ heavenly and spiritual," of a kind which is 
 inexplicable by any carnal or earthly experience or imagination: 
 even as the Sonship of the Eternal AVord of God, and His 
 Incarnation, and the Procession of the Holy Spirit, are immea- 
 surable by human understandings. 
 
 " Believing according to the Scriptures, that Christ ascended 
 in His natural Body into Heaven, and shall only come from 
 thence at the end of the world; she rejects, for this reason, as 
 well as the last, any such real Presence of Christ's Body and 
 Blood as is "corporal'" or organical, that is, according to the 
 known and earthly mode of existence of a body. 
 
 "Resting on the Divine promise, " Whoso eatethMy Flesh and 
 drinketh My Blood, hath eternal life," she regards it as the more 
 pious and probable opinion, that the wicked, those who are 
 totally devoid of true and living faith, do not partake of the 
 Holy Flesh of Christ in the Eucharist, God withdrawing from 
 them so "divine" a gift, and not permitting His enemies to 
 partake of it. And hence she holds, that such a faith is "the 
 means by which the Body of Christ is received and eaten," "a 
 necessary instrument in all these holy ceremonies;" because it 
 is the essential qualification on our parts, without which that 
 Body is not received; and because "without faith it is impossible 
 to please God." 
 
 " Following the example of our Lord Jesus Christ, and of the 
 Apostles, and supported by their authority, she believes that 
 " the blessing," or " consecration" of the Bread and Wine is not 
 without effect, but that it operates a real change : for when the 
 Sacrament is thus perfected, she regards it as so "divine a thing," 
 so "heavenly a food," that we must not ''presume' to approach it 
 with unpre])ared minds, and that sinners, although they only 
 
H9 
 
 partake of the ilread and \\ ine, partake of tliein to tlieir own 
 coitdtinnatlon, because they impiously disregard the Lord's 
 Body, which is truly present in that Sacrament. Hence it 
 is that the Church believing firmly in tlie real IVesence of the 
 '* precious and blessed Hody and lUood of our Saviour Jesus 
 Christ," speaks of the Eucharist as "high and holy mysteries," 
 exhorts us to consider tlie " dignity of that iioly mystery," that 
 ** heavenly feast," that " holy table," ''tlie bancpiet of that most 
 heavenly food," even " the King of kings' table. " 
 
 " Such i^ the simple, the sublime, and, what is more, tlic true 
 and i^criptural doctrine of our Catholic and Apostolic Church — 
 a doctrine which cannot be accused of heresy except from igno« 
 ranee or uncharitableness. Even our adversaries are compelled 
 sometimes by the force of truth to clear the Church of England 
 from the imputation of disbelieving the sublime mysteries of this 
 Holy Sacrament, and reducing it to a common spiritual exercise, 
 in which the mind of the individual derives edification, and 
 perhaps grace, from the contemplation and remembrance of an 
 absent Redeemer's sufferings. 
 
 " Our doctrine leaves this subject in the sacred niyatery with 
 which God has enveloped it. It is not to be denied that the 
 Koman doctrine of transubstantiation facilitates the mental 
 conception of that mystery: but it has the fatal defect of being 
 opposed to the j)lain language of Scripture ; and if those state- 
 ments are to be explained away, and reduced to merely figura- 
 tive expressions, according to tlie doctrine of Paschasius Rad- 
 bertus and his school; the I'erengarians, Zuinglians, and Soci- 
 nians, may with reason claim a similar privilege of arbitrarily 
 explaining away into figures the very passage!) in which the 
 doctrine of the true Presence itself is conveyed. 
 
 •' The Roman doctrine of transubslanii.ition is entirely founded 
 on human reasoning from the nature of bodies, and the supposed 
 incompatibility of the scriptural statement that the Eucharist is 
 Bread and Wine, literally understood, with the other expressions 
 of Scripture. But wliat IJossuet has observed of the pliilosophi- 
 cal reasonings of the School of Zurich and (leneva against the 
 real Presence, " que les r( ^evoir en matiere do religion, c'est 
 dctruire non seulementle niystrro do I'eucharistip, mais tout d*un 
 coup tons Irs mystisres du Christianismc," is perfectly aj)plicab!e 
 to those of Romanists for their transubstantiation. " Palmer'^ 
 Trent isr on Ihr Chitrrh, vol. ii. p. 5*26 — .k^J. 
 
INDEX 
 
 TO THE ENGLISH WRITERS QUOTED. 
 
 Holy Eucharist — Benefits of the use of the high language of the 
 ancient Catholic Fathers in commending it to their people. Homilies^ 
 title page reverse. 
 
 Sayings of the Fathers acknowledged specifically, Bp. Ridley, p. ',\b, 
 6. Dr. Donne, p. 49, 50. 
 
 Churches of England and Rome difter therein, not as to the Real 
 Presence, but as to the mode of its being, Bp. Ridleij, p. 34. 
 Sutton, p. 55, 6. Bp. Morton, p. 43. Bp. Overall, p. 42. Bp. Andreives, 
 p. 43. Abp. Bramliall, p. G'S. Bp. Cosin, p. 64. Bp. Taylor, p. 69. 
 
 Against enquiring into the mode. Hooker, p. 37, 39. Sutton, p. 53. 
 ^ Bp. Forbes, p. 59. Bp. Cosin, p. 64. Bp. Taylor, p. 68, 71. B]}. 
 Ken, p. 72. (See also next head.) 
 
 Our Lord's words "This is My Body" to be believed,- the mode 
 whereby it is so, not to be enquired into, but received as a mystery. 
 Bp. Andreives, p. 43, 4. Sutton, p. 53. Abp. Laud, p. 57* Laurence, 
 (ap. Prynne,) p. 58. Abp. Bramhall, p. iy'S. Bp. Taylor, p. 7L Dean 
 Comber, p. 77- (Comp. Bp. Cosin, p. 64. Hooker, p. 38.) 
 
 The Eucharist no untrue sign of a thing absent. Homilies, p. 33. 
 (Comp. Bp. Ridleij, p. 34.) presents us with what it represents. 
 Bp. Andreives, p. 48. 
 
 The very, true, natural Body and Blood of Christ which was born, 
 ascended, is at God's right hand, shall return to judge, is in the 
 Sacrament, Bp. Ridley, p. 34. (alleged by Jhp. Laud, p. 59. 
 Heijlin, p. 58) the flesh wherein our Redeemer was seen and 
 suffered and paid the price of our redemption. ]^p. Andreives, p. 
 46. the same Body and Flesh, which was born of the Virgin Mary, 
 was crucified, dead, and buried; the Body and Blood of Christ that 
 was broken and poured forth, Bp. Tuijlor, p. 70. Christ giveth us 
 in the Sacrament that Flesh which He gave for us in Sacrifice. 
 Bp. Andrewes, p. 45. that Blood which our sins shed, Comber, p. 
 77, 8 His Body and Blood, the one as broken, the other as shed 
 for our sins, Bp. Beveridge, p. "JA. 
 
 The Body and Blood of Christ are really and substantially present in 
 the Holy Eucharist, Bp. Overall, p. 42. English Divines, ap. Bp. 
 Taylor, p. 69. The Body and Blood of Christ, and therefore the 
 whole of Christ, verily and indeed present, and verily combined 
 with the Sacramental signs, but in a mystical, heavenly, and 
 spiritual manner, Bp. Overall, p. 42, 3. truly, and substantially, 
 and essentially, Laurence, {ap. Prynne,^ p. 58. truly, Bp. Bilson, 
 (quoted by Bps. Montayu, p. 36. and White, p. 57.) Abp. Laud, p. 
 
INDIA. IM 
 
 [if^, !>. liiily, really, and sulislunliall y, ////. /-'ui/mw, p, :t'J. attu.illy, 
 Johnson, p. 7y. I'resence leul uiul Mib^tuiitial, Jip. L'oiin, p. G-J. 
 luybteriuus yet real, L' /\!^<lr(nii/f, p, G7- ifal, JijK of Kri-lcr, p. 8(j, 7. 
 udd /i/v. /•'<//, p. (>f). liit'tt, p. HJ. uf the Altar, .'Ibp. Laud, p. 57. 
 Pock lint/toll, {(i/j. /V///j//r,) p. 7*. Ifp. A'tn, p. 58. Distaiicf of His 
 Hodv in plui-e no objection to this, StUtuu, p. 51. lip. (V>.s/;/, p. {y\ 
 lip.' Km, p. 72. /y/;. r.n/lnr, p. 71. 
 
 liy tlu- word An>en, the CouMunnicajJt professes his belief in the 
 prestnce of the Body and Blood of Christ in the Holy Kucharist, 
 Ji/K Sj)tii/oi/', p. ()5. i'liiiUr, p. 7<»- (coiiip. ./oA//,sYy//, p. S<». Jij,. 
 'J'(H/lur, \\'r)ilhy Coiunjunicant, iv. 7- vol. xv. (i({).) 
 
 Present to all that worthily receive, .ll>p. Sharp, p. 81 To the un- 
 worthy also, Jackson, p b'2. 
 
 Under the forms or species of bread and wine, Sutton, p. 57. (J rale ^ 
 p. 8(). Unworthy receiving defiles the Body and Blood of Christ, 
 Mvde, (from N. i'hri/s.) p. (il, 1?. 
 
 Heal Presence confessed ;;enerully, lips. liidhjf, dfr. (8ee above head 
 " Churches of I'^nijland," ike.) our Saviour comes and ofiers to us 
 His own Bi)dy and lilood, lip. /irrrrid</r, p. JA. Co/nlrr, p. 7''- 
 true, real, Presence denied by no t^enuine son of the (-hurch of 
 England, Af>p. lirainhall, p. Gli, 3. (quoted by Bp of Krtler, p. 8() ) 
 true and real, taught by the Church of ]']ngland. Abp. Laud, p. 57- 
 ff'hratlrtt, p. 85. 
 
 That Presence caused by the Consecration, not by our Faith, lip. 
 Cosin, p. ()4. Thorndikr, p. ()7« l^}*- Taijlor, p. (J^. ////. ///.//, p. 
 75. U'ukes, p. 7<). 
 
 Not in receiving only, lip. (h'vrall, p. 42. IJerhcrl, p. 62. 
 
 Our Lord's words consecrated for ever the elements of bread and wine, 
 lloitkrr, p. .'<(). He Himself consecrates now, lij). Sparroir, p. (i5. 
 (Jur Lord's words joined to the element make the Sacrament, lip. 
 Aiidmce.s, p. 45. The elements changed supernaturally. Dr. Doniif, 
 p. 50. Sacramcntally, but with such a change as no mortal man can 
 nuike, but only that Omiiipotency of Christ's word, lip. fiidfrt/, p. 
 tj5. Christ makes the ek-ments His Body and lUood, ///>. Sjtarrow, 
 p. ()5. lirctt, p. H.i. the symbols changed Sacran)entally into the 
 Btnly and Bhjod of Christ, I p. 'J\ii/lor, p. (51*. are Sacrauu-ntally 
 His Body and Blood, Jackaoti, p. 61. Thorudikc, p. (>G. L'oinU'r, 
 p. 77- in that Sacramental sense in which He spake the words, 
 Bp. Ih'veridiff, p. 1\. become the Body and lilood of our 
 Saviour Christ, lip Bull, 75. f/'heat'n/, p 85. without change 
 of substance, Johnson, p. 7''« the mysterious Body and lilootl 
 of Christ, Id. ih. The Bread in the Holy Sacrament is the 
 Body of Christ, Leslie, p. 81. The Bread on which the thanks 
 arc given is the Body of fMirist in the rcmembiance «if Him, Up. 
 lixdliij, p. 35. 'I'he Body and Blood of Christ are made present by 
 Cyonsecration, Al.p. liranihall, p <i L Prayer " that the Holy Spirit 
 may make this Bread the Body of Thy Christ and this Cup the 
 Blood of Thy Christ," lip. Taylor, p. 71' Up' '^VA////, p. 85. (conip. 
 Thinndxkr, p. (i(i. Hull, p. lb.) (See also Bp Andrnres, ab«)ve, 
 head, *• Our Lord's words * This is .My Body,'") that Bread hath 
 more in il than the substance which our eyes behold, I looker, p 40. 
 the consecrated elements His Body and Blood to un. Id. ih. The 
 Power of the .Ministry of (Jod, bringeth (Jod Hiniself from heaven; 
 by blessing visible elements maketh them invisible grace.^, Id. th. 
 hath to di^pose of that Flesh which was given for the life (»f the 
 
92 INDEX. 
 
 world, and that Blood which was poured out to redeem souls, id. ib. 
 Christ hath imparted power to it over that mystical body, which is 
 the society of souls, and over that natural, which is Himself, Jd. ib. 
 
 The Bread, though not transubstantiated, to be called His Body. 
 Dr. Donne, p 49. The elements receive a new form, a new essence, 
 a new nature. Id. p. 50. After Consecration, not called Bread and 
 Wine, but the Body and Blood of Christ, bp. Overall, p. 41. 
 
 The Christian Ministry handle (attrectation) the Body and Blood of 
 Christ. lip. Taylor, p. 72. We handle the mystical Body of Christ 
 as Joseph, Nicodemus, Mary Magdalene, (His Holy Body on earth,) 
 Mede, p. (i2. Christ broken in the Holy Eucharist. Bp. Taylor, p.71« 
 (comp. Herbert, p. 62. Bp. Hackett,p.73.) Wetheredipour toiiguesin 
 the wounds of our Redeemer, are dyed red within and without. Hooker , 
 p. 39. that Bread, with touching sanctifieth. Id. p. 40. Our Lord 
 teaches, that He is to be touched truly now, though not carnally, 
 Bp. Andreives, p 48, 9. The old serpent, seeing the Blood of the true 
 Paschal Lan^b upon the lips of communicants, trembles to approach 
 them. — ap. Bp. fVilson, p. Sb. We have the price of our redemption 
 in our hands. Johnson, p. ']9, 
 
 Greatness of the Gift in the Holy Eucharist, chiefly in reference 
 to the Incarnation. 
 
 The Holy Conimuaion, the salve of immortality and sovereign pre- 
 servative against death ; — a deifical communion ; — the sweet dainties 
 of our Saviour, the pledge of eternal health, the defence of faith, 
 the hope of the resurrection; — the food of immortality, the healthful 
 grace, and the conservatory to everlasting life, (sayings of " Ancient 
 Catholic Fathers," in Homilies, Sermon title page reverse.) A 
 Communion of the Body and Blood of Christ in a marvellous 
 incorporation, which, by the operation of the Holy Ghost, is through 
 faith vvrought in the souls of the faithful Homilies, p. 33. The 
 Holy Eucharist applies to individuals the benefit of the Incarnation. 
 Hooker, p. 3- p. 14. n. p. and p. 37. Bp. Audrewes, p. 44, 5. Mede, 
 p. 61. (The Holy Spirit doth not unite us immediately to Himself, 
 but to Christ's Human Nature, Jackson, p. 50.) We participate of 
 that Flesh which Christ took of us. Bp. Andreives, p. 44, 5. Of the 
 Word made Flesh. Id. p. 44. We take His Flesh as He ours. Id. ib. 
 receive that Body and that Blood which for our sakes was dissolved, 
 suffered for our sins, was raised again. Id. p. 47* The Bread which 
 we break, the partaking of that Body and Flesh which Christ took. 
 Id.p. 44. Of His true Body. Id. p. 49. There is the Blood which 
 shall purge our consciences from dead works. Id. p. 45. life in it, 
 by eating the Flesh of Christ. Id. p. 46. participate with the Flesh 
 and Blood of Christ, as by nature we do by participating the flesh 
 and blood, the substance of Adam. Id. p. 46. Christ united with 
 us as being our nourishment, closer than any other union. Id. p. 44, 5. 
 receive Christ liijnself to be in us Id p. 47- Never so truly in Christ 
 and He in us, as when new from it. Ib. p. 46. By the Holy 
 Eucharist we become partakers of the Divine nature. Id. p. 44. 
 (^Comber, p. 770 Have the price of our redemption within us. p. 46. 
 lay up our hope literally within our bosoms, ibid. By receiving His 
 Blessed liody and Blood in the Holy luicharist, we become the 
 temples of His Body; the temple of Hi.«. Body is in the temples of 
 ours. Id p. 47. Christ dwellcth in us, by His Flesh in us. Id. ib. 
 impartcth His whole entire Person as a mvstical head. Hooker, 
 
INDKX. o:^ 
 
 p. 3^. Christ's Flesh mixed with ours throiii^li the Holy liiuharist. 
 Id. Serm. p. II, n. p. our hodies rereive from Mis Flesh that life 
 which shall make then) jrloritMis, Id. ib. His liody \n ours a cause 
 of immortality, ours joined with His which is iiuorruptihle. ///. ib. 
 The Holy Mysteries, duly received, instrumentally make us par- 
 takers of the j^race of that Body and Blood, whicli were j^iven for 
 the life of the world, and impart to us in true, real, and mystical 
 manner the very Person of our Lord Himself, whole, perfect, and 
 entire. Id. p. .'IS. A mystical incarnation of Christ into everyone who 
 receives it. Mcdc, p. (10. We hecome Him Id. ib It makes His 
 Body ours; that Bo«ly which did once suffer death for us. Comber, 
 p. 77- I'le Body of Christ becomes our body, and His Blood our 
 blood, and we in a mystical manner flesh of His I'lesh, and bone 
 of His Bone. Mcdf, p. (JO. Become members of His Body, of 
 His Flch. and of His Bone. Comber., p. 7^. The breakinjr, 
 takinj^, eatinif of the Bread is the real communication of the 
 Body of Christ, the very ^ivin<r of His iiody, to the conuuuni- 
 cant. llnmmcnd, p. ()5. The Son of Cod becomes our food. lif). 
 Taylor, p. 71- (^'ce lip. Andreices, above.) Comber, j>. 7'^- The feast 
 is (iod. Herbert, p. (j2. We receive all Christ, and His Passion, and 
 His graces. lip. Taylor, p. 7'>- Christ crucitied, broken, His Flesh 
 bleedinff, Bp. Ilarkett, p. 7.'^ The Holy Filucharist, the means of the 
 resurrection of our bodies. Homilies, p. 'S^. lip. Overall, p, 42. 
 lip. Andrewct, p. 48. Hooker, p. 11. note p. Comber, p. 78. 
 lip. Taylor, \) 71. A' re//, p. S.I. 
 
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