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 THE TEACHING 
 
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! 
 
 THE DOCTRINE OF THE "CHRISTIAN'S MANUAI " 
 
 VINDICATED. 
 
 7o the R'\; ht Reverend, The Lord Bishop of Toronto. 
 My Lord ; — 
 
 Ko 1, •. J T^^ Church in Canada has, within a few months 
 back, witnessed the revival of a controversy which has, from tTme to 
 time since the Reformation, been somewhat warmly debated v ^the 
 question as to the nature and benefits of the Sacrament of the Lord's 
 Supper. I he time appears to have come when it is no longer pos 
 sible to rest content with merely superficial views upon this most 
 solemn subject. A very strong effort has been made to create a Preh 
 dice, in the minds of ordinary people, against those who teach any mher 
 opinions than that the Sacrament in question is a mere commem 
 orative ceremony-one in which mere symbols are to be regard Ts 
 
 SvTn'the h' "7 ?fK''" ^'f ^'"S' °^ P'^^^"^^' ^^^' be looked fo 
 only in the heart of the partaker. An altogether figurative interpre 
 tation IS put alike upon the words of Holy Scripture, and u£on 
 the formularies of the English Church, and an assertion has E 
 
 TWln '" °f ' r^'^^'y "^"^^ '^^' ^"^-h a doctrine as that known to 
 Theologians by the name of the "Real Presence " is, if not altogerher a 
 Romish tenet, at all events unknown in the Church of fiSd and 
 foreign to the views of the Reformers, who testified with fhdr ifves 
 against Romish error. I propose therefore to examine the au honta 
 ive writings of our Church in order to ascertain how far this s real- 
 he Church clte?h'°"'''"? r "^^ ' "^^" "^^ ^^i^'-' Ho-i' et 
 .A ;^ .u Catechism, and the writings of those who uttered or 
 
 adopted the teachings contained in these formularies ; seclSy To 
 shew, as far as space will admit, that all names of not^ or influence 
 have been m agreement with that teaching- and lastly to cite writers 
 and documents outside our Church to the same effect^ W h regard 
 .to the second head of course it would be impossible to cite J such 
 cases,: I shall therefore only be able to give extracts from the more 
 prominent writers, judging it to be suffiripnt to ^J^-w thit thr~fl^' 
 hold higher views of Ihe Sacrament have"suci;s;;por'lt;^^^^^^^^^^ 
 
4 THK DOtlKI K Ol IIIK 
 
 it a matter of positive injustice to tliem to be branded as disloyal to 
 the Church, or as setting forth novel and strange doe trines. 
 
 I shall begin then with the Church Catechism, as the latest form- 
 ula exj^ressmg the Church's views in a definite and dogmatic man- 
 ner upon the subject of the Sacraments. The last part on the 
 Sacraments is the work of Bishop Overall— then Dean of S. Paul's 
 —Prolocutor of Convocation, and afterwards Bishop of Lichfield 
 and Coventry in 1614; he died in 1619. This last part of the Cate- 
 chism was added in 1604, in coini)iiance with the wish expressed by 
 the Puritans at the Hampton Court conference, and with two very 
 slight alterations was afterwards confirmed by Convocation and Par- 
 liament in 1661. This Catechism therefore represents the very last 
 authoritative exposition of our Church's teaching. 
 
 Now the Catechism is very full and clear in teaching that in the 
 two ordinances of Baptism and the Lord's Su])per both, there is more 
 than the merely outward part. It asserts these to be Sacraments, 
 and defines a Sacrament as having two parts; one, outward and 
 visible ; the other, inward and spiritual. It thus plainly asserts that 
 tn the Lord's Supper there is as much an unseen portion, or presence 
 of something invisible, as there is present an outward form. But 
 this IS altogether a different idea from that entertained by even the 
 higher School of those who deny a Real Presence of Christ in the 
 Sacrament. They are willing to admit a real presence "in the heart 
 of the faithful receiver"; but the Catechism speaks of another thing 
 tn the Sacrament besides the outward " sign or form," as it is termed 
 in one of the questions. Passing on to the questions more imme- 
 diately relating to the Lord's Supper, we find four distinct questions 
 relating to its nature and object : (i) As to its object ; fF//j' was it 
 ordained? (2) two separate questions as to M's, nature, viz., (^) What 
 \s \h& outward part, or sign.? and (b) What is the ini^^.rd part, or 
 thing signified ? and lastly, as a fourth question, What are the bene- 
 fits whereof we are partakers thereby ? Now we stop here to observe 
 that on the supposition that there is nothing more in the Sacrament 
 than the outward signs or forms, the third of these questions seems 
 superfluous : it would have been enough, as in fact is done in this 
 part of the Catechism with regard to Baptism, to have asked about 
 the " benefit " as soon as the outward part had been stated. Obvi- 
 ously, then, the object of the Church was to draw direct and earnest 
 attention to the fact that there is more than the outward, visible sign 
 or forni ; — that under that outward form there is also an inward 
 something which is distinct from the benefit conveyed by it ; distinct 
 also from anything in the heart of the receiver, which could be no 
 part of the Sacrament. This inward part is actually defined to be 
 " The Body and Blood of Christ, which are verily and indeed taken 
 and received by the faithful in the Lord's Supper." 
 
 On this we again observe that as there are declared to be tivo 
 
"CHRISTIAN manual" VINDICATED. • 
 
 parts in this Sa. nunent, the existence in it of this inward part must 
 be as real as the outward part, hut, inasmuch as iti^an inward part, 
 .t cannot be vs.ble or carnal hke the other, for then there would be 
 Z^''HT''\' ^?:''''^'''l ^.°."".'- ^h"'-*^'''^ definition of a Sacrament. 
 
 spir tualiy, nder the outward sign or form, in the I -ord's Supper, the 
 
 iioc^ and Blood of Chnst: this is clearly put in the foUowii^ wards' 
 uh.ch are verily and indeed taken and received by the faithful in 
 
 le Lords Supper:" " Verily and indeed," that is, in modern Eng 
 hsh, truly and really : not figuratively, therefore, or in mere imoRin- 
 r^^^L r L" ^"""^ received," something therefore external to the 
 receiver, for how could he be said, in any sense, to take what is 
 already in his own heart ? " Taken and received in the Lord^s Sup. 
 per, as distinguished from any other way of obtaining it Is it 
 
 hen, ask, too much to say that there is in these words of the 
 Church s authoritative manual of instruction for children, and younir 
 
 rtTlTl'^'^ '° T^l^ '^''"^ '""^ ^^•"'■^^•"" '^ Confi'rmatior-if 
 It too much to say that here we are taught to beiieve that in the 
 Sacrament of the Lord's Supper, under the outward sign or form of 
 
 t.^k'^n ;'n 1 '""'' "]'r V^y'^y Pr^'«^'"t. to be "verily and indeed 
 taken^and received by the faithful, the Body and Blood of Christ" 
 only after an heavenly and spiritual manner"— 
 
 And here we may. pause to observe the clearly marked difference 
 wSrr J r"'^'' \"'^^''^^ epmmonly called Transubstantiation, 
 which asserts, m fact, that after consecration there remains no sub- 
 stance* of bread and wine at all, but that the whole substance of the 
 bread is changed info the real substance of the Body of Christ and 
 he substance of the wine into His Blood : thus as Lch destroying 
 he Sacramental character of this ordinance by leaving no outward sign 
 or form, as the Zumglian view does by admitting no inward part or 
 
 that no one who holds the opinion that th, i .esence of Christ is to 
 
 heart o"f;hrf.l?F,'f°[p"'^^'' '^^ ^"""^ °^*^^ ^'^"^^"t^' but only in the 
 heart of the fa thful Communicant, would ever himself originate or 
 
 riirj? ;i"?" !" ^^'^ '^^'^ language,- and this is further confirmed by 
 
 Inu- ^, """ ^r""^' I'^"'""" ^'■^ ^^'■^^"1 to speak of the " Presence 
 
 of Christ," not of His Body and Blood, whenever they do (wh ch is 
 
 C^^r\?"'^J "^^^i' ^'•^^^"^^^ ^' ^"' ^« ^°""^^t^ed wi h, or to 
 be met ^vith in this Holy Sacrament. 
 
 rJJ'l™^'"'n"T\°V^^ "^^'^ "P^"^" '"^ t^ese questions of the 
 Catechism will I think, appear from the fact that in the attempt made 
 
 owin^u^ ''"''' '^' ^/""y"' ?°°^' ^"^°"S ^'^^' alterations ?hefol 
 Return ^85") ^'''^°' '" ' Catechism ;-(House of Commons 
 
 * The word "substaiicc" being uiuleibtood as in Ai-ticle 28. 
 
THE DOCTRINE OF THK 
 
 I I 
 
 (452) Whnt is theoutwnrd part 
 or si^n of the Lord's Supper ? 
 
 (453) What is the inward part, 
 or thing signified ? 
 
 (454) Instead of the answer, 
 " 'I'he Hody and Blood of Christ 
 
 wrKwk nk.» .. .'I 1 • ■ . . 
 
 (Altered to) What are the 
 outward and visible signs in the 
 I ord's Suj)i)er ? 
 
 (Alteration) What are the 
 things signified by the Bread and 
 Wine ? 
 
 (Alteration) The Body and 
 Blood of Christ were offered for 
 
 _,u- .• •' ., , ' "' ^ '■■■nt iJiuou 01 i^nrist were offered 1 
 
 which are venly and indeed taken us upon the Cross once for .1 
 ami received by the faithful in ^ ^°' *""• 
 
 the I -ord's Supper." 
 
 (455) VVhat are the benefits This was left out md th^ u t 
 
 whereof wc arc ,«r,aker» here- ques.ionTnd am'rcomin.'^d 
 
 ' thus ;— What is the inward and 
 
 spiritual grace ? 
 
 The benefits of the sacrifice of 
 
 Christ's Body and Blood which 
 
 , are verily and indeed taken and 
 
 received by the faithful in the 
 
 Lord's Supper. 
 
 th,I^'t"^!,''"''^'''P'°°^°''*^^ correctness of the as.sertion that 
 base who do not believe in the Real Presence would not usi 
 vho nn? in (k f questions. Hence the inference, that those 
 .H ho put in the 3rd question intended to teach the Real Presence 
 
 hi«^ ""? Mv ^^ P"^ ""^P^^"^^ ^^'^ t° ^"ote Bishop Ovemll's words in 
 wLs -S?rt "'^'^ ''^■'^' ^""^ ""^ ^""^^^^ Prayer," on th" 
 wTne &c ^ye,^e'vmg these Thy creatures of Bread and 
 
 Blood" RkhA,?f ^^.P-'^^takers of His most Blessed Body and 
 ment^of7lfe Bre^ad Z^^^^ "'^°^^*her with the hallowed^L 
 
 of rhrS "'t- u ^"<^,^»n*^ ^^e may receive the Body and Blood 
 
 til as It her'"' ^r ''•''!? " '""l' Sacrament,' the one as 
 plr.;.. t: •, ^^^^^ "'^'■^^ as I once conferred with a 
 
 lZnJ.T "^'gt'-'y /^^epted against, because, forsooth, they mus^ 
 
 So&"°m''^'"^ "'"^'^^ ^^''^'^-^ °f ^hat nature and 
 p^: bute- r ,S s^nrmc^-b^aS: 
 
 bread and wine to remain there still as God's creatures " 
 
 helfr' °< A^^ '"'''^'' "^^"^ ^'"""y '^^ '^' bread and wine" &c - 
 he says ,_ It ,s confessed by all divines that, upon the wordt of 
 
"CHRISTIAN MANUAI," VINDICATED. 
 
 7 
 
 consecration, the Hody and Blood of Christ is really and subsian- 
 ttiUly present and so exhibited and given to ail that receive it, and 
 Umnotajtet a physical and sensible, but after an heavenly and incom- 
 prehensible manner. But^here yet remains this controversy amongst 
 some of them wh-.'her the Body of Christ be present only in the use 
 of thLs JN;icramer; and in the act of eating, ami not otherwise. They 
 tha hold the affirmative, a.s the V'therans (in Confes.s. Sax.) and 
 all Calvinists, do seem to me to depart trom all antiquity, which places 
 the 1 resence ol Christ in the virtue of the consecration and benedic- 
 tion used by the Priest, and not in the use of eating the Sacrament " 
 So speaks the author of the latter part of our Catechism. With re- 
 gard to the word "real," Bishop Jeremy Taylor has these very re- 
 markable words " Now that the spintual is also a r^'o/ Presence, and 
 that they are hugely consistent is easily credible to them that 
 believe that the gifts of the Holy (ihost are real gifts, and a spirit is 
 a proper substance. So we may say of the Blessed Sacrament, Christ 
 IS more truly and really present in spiritual presence than in cor- 
 poral : in the heavenly effect than in the natural being ; therefore we 
 are the more real defenders of the real Presence of Christ in the 
 Sacrament ; for the spiritual .sense is the most real, and most true 
 ajid most agreeable to the analogy and style of scripture." (Real 
 Presence Sec I. 6 and 7.) He also, in the same treatise, remarks on 
 the words, Sacramentaliter prmens Salvator, substantia sua, adest, 
 in substance, but after a Sacramental way"— " which words, if they 
 might be understood in the sense in which the Protestants use them 
 that IS, really, truly, without fiction, or the help of fancy, but in rli 
 I'tntate . . It might become an instrummi of a united confession " 
 (Ibid Sect. I. 8). -^ 
 
 Let us now take up the Articles of the Church of England; and ^ 
 hrst as to the definition of a Sacrament given by them in Article xxv 
 This Article IS taken from Art. xiii. of the Lutheran Confession of 
 Augsburg. In 1538 A.D., the Articles agreed on between the 
 l^utheran and Anglican Reformers contained a similar Article Art 
 XXVI. of the Articles of 1552 was almost the same as our xxv" 
 Hence this Article may be said to cover ground from AD is ^8 to 
 the ratification of the Articles at their final enactment, and thence to 
 the present day. 
 
 Art. XXV begins by disclaiming a Zuinglian error; "Sacraments 
 ordained of Christ be not only badges or tokens of Christian men's 
 profession, but rather they be certain sure witnesses and effec- 
 tual signs of grace, and God's good will towards us, by the which He 
 doth work invisibly in us," &c. It is to be observed here that some 
 who have not known the Latin Articles* have considered the word 
 
 • Hardwioke. (Hist, of Arts, chap. vi.). sava :— " Tha most ^nth-"*;/. ««,« 
 sontatiou of the Ariicles is to be sought in the Latin text, as i"t waT printed 
 
THE IJOCTRINK 
 
 IHF, 
 
 ii'i^Kv tK°u'^^' '° "'^^''='" ""' "g"«^ ^^'"'" ^"d not to indicate that 
 It lb by the "sacraments" that (;od "works " &c in i,s Thi« V^ 
 
 utyona ,. doubt that. the word irfcrred to by "nhi'-h" is the word 
 
 thTdilared to' .."..'''■ ^'T """S', "'^^ "^--men^s/.'Vh" 
 inwL,! „ff . ""■'"'^. <«'■''«• b™ng an outward sign, and an 
 
 leacnmg is stt lorth more exphcitiv m Art. xxviii • this ArfirlP cUh^^ 
 from ,553, the year in which the 'Protestant p^r ty had more hiflu 
 ence than at any other time in England. The Article tlienTnt^ned 
 a long ia^,e to t^.e effect that "as Christ was taken up nto Heaven a 
 iahM man ought not to confess che real and bodily present^ Sr 
 a/en^pra^sem.amjas they tern: it, in the Sacrament of the 1 ord'IsuDDer 
 or, as It is in the Latn "in Fiuhnri>.f.o » t-u- ""' "-"^ ^^or*^^ supper, 
 
 Mi^abeth-s re,g„,an"dwas n^otatrd r JtterTCfnofa^ 
 OuLTMa'rr""™'^"'" °' *= P™-P'- °f *' R Sation ate 
 
 ^r'reaT™ 5 tl^^^T'LTst^fhSlSr'"- "^'^^ ™ """-- 
 
 IV7- y u"*? "' "«'"')'■ ™«*"ily, and with flith receive tKame 
 S Christ T^mV' '"'^l'' ■'' " '^"^''"8 (-^^/-.-M JSJof the uTdv 
 °i."o?;hTBtoodTc'hris?? °' ""^'"^ -Pana4r..«J 
 
 only after' •fn"'!?!"' S''"" 'f «"^"' '^'"="' ""<' «""=". "' «' ■SW-'r 
 only alter an heavenly and spiritual manner. And the maiJlZ 
 
 t^^li^"^ *^ ^^'^ "' ^''-' '^ --'' and LTeTin^lJ^ 
 Wm, ,„ ./. 5:;:S:'„ °'could°he7ak: Tel herTouTh""^ «"™ 
 
 S'a?'::;;* t/t'ri '^""^^ ^ -- ™igt;t saiShtrt^aS; 
 
 rhiuf ■ ,,^\ "^ *' Calvinists and Lutherans held- or to feed on 
 Chris^^^n^h. heart^^ejneaning of the Artiele, therefore" ^L^, 
 
 Civil Power.." ooncurronl sanction both of tie Ecclesi»»tical arid 
 
 and .Ve\ts,'7£'r.t;'s:i"",i;\i:\r„7 t^r-'",'''' '■'■'■r"''"''' 
 
ndicate that 
 This, how- 
 n it is seen 
 is the word 
 which are 
 iign, and an 
 , the same 
 irticle dates 
 more influ- 
 1 contained 
 ) Heaven, a 
 ice (corpor- 
 "d's Supper; 
 ;ruck out in 
 'be noticed 
 lation after 
 universally 
 (vord "cor- 
 indemned. 
 
 ;nt is not, 
 
 —proceeds 
 
 the same, 
 
 the Body 
 
 (commum- 
 
 he Supper, 
 nean (me- 
 ten in the 
 
 iedly, the 
 taking of 
 s "given, 
 omething 
 ive given 
 eat a pre- 
 i his faith 
 feed on 
 can only 
 
 lie clergy, 
 istical and 
 
 g received 
 i- Hence 
 
 (2) Faith; 
 
 "CHRISTIAN MANUAL" VINDICATED. a 
 
 be to indicate the taking and receiving of that which, before the 
 reception, was external to the receiver. It should be observed also 
 that the word of which "partaking" is a translation, is, in the Latin 
 /communicatio," the Koinonia of S. Paul (in i Cor. x., i6) answer' 
 mg exactly to our word "communication." It is rendered "contribu- 
 tion m our English Testament Rom. xv., 26, and "distribution" 
 
 \, A ''^•'J,'^- . ^l V^. ^•'^ ^^'^ "^<i of the "communion" of the 
 Body and Blood of Christ i Cor. x., 16. In every instance it has 
 the sense of "giving," or "imparting" something which the receiver 
 has not before; and it never means "receiving." And this is of 
 especial importance to observe in i Cor. x., 16, where St Paul 
 speaks of the "communion" (Koimnia) of the Body of Christ 
 i.e., of the "imparting" of it; not therefore of the act of tkf trcm>el 
 as if he had said, "the bread and cup are the feeding on Christ" 
 1 hus again, looked at in this way also, we are taught that the 
 blessing comes to us from without, in the Sacrar t, and not (torn 
 within us. 
 
 It has, moreover, been well observed that no Calvinist nor 
 Zuinglian Confession has ever used the words "given and taken" of 
 the benefit conferred in the Lord's Supper. It mav be interesting to 
 know»what a pious and thoughtful layman considered the words to 
 mean. Alexander Knox, the Private Secretary of Lord Castlereagh 
 for several years prior to the union of Great Britain and IreiSd' 
 wrote a book on the "Use and import of the Eucharistic Symbols " 
 1 he fact of this book being written at a time when the life of the 
 Church seemed to be fast dying out, is a remarkable instance of the 
 watchful care of our Lord for His Church. Mr. Knox was bom 
 about 1760 and died in 183 1. Not a breath of Eucharistic contro- 
 versy stirred the fast stagnating waters of the Church ; and yet a 
 layman was found to write deeply and beautifully of this blessed 
 mystery of our religion. Writing on Art. xxvrii., he says:— "In the 
 2«th Article, which treats specially of the Lord's Supper, are the 
 following words: "the Body of Christ is given, taken, and eaten, in 
 the Supper only after an heavenly and spiritual manner:" this posi- 
 tion was no doubt made in contradicrion to the gross doctrine of a 
 literal transubstantiation : but it rejects that error, not by a mere 
 negation, but also by laying down the strict truth of the case. The 
 Body of Christ is not said in a general way to be received, but to be 
 given, taken and eaten; as if there was a solicitude, in conecting the 
 abuses of the Sacrament, explicitly to maintain the union between 
 the neavenly and spiritual blessing, and the outward and visible 
 sign. This is (riven by the minister, and taken by the communicant 
 lo use these precise expressions, therefore, respecting "the- Body of 
 Christ" IS, by clearest implj^tion, to csmbim that heavenly and 
 
 opiJ.ilK.t L>!tn3tiiy vfitH tiic gTTCH anU lUKCH S5TnDOI. " 
 
 Again, in speaking of Art. xxix, he goes on to say:— "It need 
 
|o 
 
 ■'■HK UnCTRim OF THK 
 
 Junction onl tlt^,?"''^^^^^ '^'T^"^ '^^^^ the 
 
 the wicked periri?!^ ^^'^^ '^ "«-essary o '^^''i'"^^ ^ '^O"' 
 nevertheleS L ' ? ^''"' Sacrament visibfv unvfT •'^''^^ aJthough 
 
 ifl^tioA^o thf ™ ^^^'•«'n*^nt to tlie visible sian^n^^- ^^' '" truth 
 
 menioratingorcomm?''''^-'^''^'^'^^^' rattr^SanV'r." that de«om- 
 ^erp said, that r""-"-'^^'"^ ^^'ould imZtJ "-^^^ ^^t of com. 
 
 , Inothe^SsVs K^^-"^ "'^^^ invisible £tt'''^"'"'"^^>' 
 Body and Blood ofVfw;.^''^ ^^"^^ ^ave his re, "f • r 
 and a*^ only by the w, t f ^ ''''^^'^"t independemJv?/- 1? *"' '^^''' '^^ 
 advantage; "^o aVotler te/"' '^'^^'^^^ not S ted r^'''^^^^^^ 
 , i think, my I ord fh ; ^ '''"'^ ^ P'''^"^Jess bless^t '^'"'"^' 
 
 HoiUtiLTaT/rhrpt>'^^^^ ^"^ ^iood ofTurL^ir- -'- 
 
 . anes; notably th^xxix A?''T '^^^ down by ou? v. "^ '" ^^« 
 • ''^^^ ^ /^e ^,,^ .Z'^^'J-f^'^yhich runs thus L-^f.^^^^^^ tonnu]. 
 
 . Pi-ess with their teeth /^-^''^^ ^^though they do o,/ n '''''■^"'^' ^^d 
 
 / Christ; bMt rather to th^"'*' ^*^* ^n "o w 4 'r. r''°'""' °^" the 
 / or Sacrament of so ^/^^''^"^^'nnation, do 1? r^''>' P-'^'-t^^^'-s of 
 that it ^oZaL^jTj '^'"^■" «-^e firV J v "' ^'^"^ ^^« '^^n 
 ougJu, the second nf.K'^^P^^'^ have ojnitted. "'^ ^" ^t)Serve 
 '- the recS by'rhe""^'r^^^^--"pS ''^. ^^ey 
 
 exclusion, almost of f I. , ""'"^^"'^ has been mur/n '','^"^'^'«" ^^ 
 faith. Who arJ'^^^"" ^hiss. specified as fL? J '^'''*''^ ^"' to the 
 
 yknowofthetecLr?''' ^^ ^^'^'^tter Ssc "1'''^^^ hvey 
 
 the words w«e^,^^'^^<^« disputed abou^ See o.^ [ '^'^' "^^^^ ^e 
 , that theyarrdJectedf ' "^^ "^*^' ^ think, f J," S?/'"'^^^' ^'^^n 
 If nought at this tTmelo bf ''''' ^""^«^^" -rror t^f vl *^ ^^"-•h^s.on 
 ^^ ^^ftjrther confir^d bv th '^''^^ ^" '^« the on y true v "'''''■' '"^^"■'' 
 '«^«« whereby tKnJ ^^^^ords of Art. xxvm 'u ,^'^^' ^"^ this 
 «^^^^is faith »«r>;''"^ ^Jood of cS ^7^'^?^y«^--^ 
 there is this oue.tin "" ^^^ "^^^^ter CaVech sm'/Tf'^'^^^^^'^^^^V 
 the worthy ?ec3vm '"? «"«^^^' (No 97) ?) tu'' .^^^■^'^Vtenans 
 ^heni that'^wXwol','^'^ ^^^^'« s',per^' I'^ff ^'^ '•<^Wuired to 
 
 ' «uch language seems intended' "0^?^^? '^^"^- 
 
 rrniina as of 
 
^3 of this nega- 
 
 <-'^^nst, but to 
 
 craiaent of so 
 
 -ssing with the 
 '^ such a con- 
 that although 
 r teeth, tJiey 
 ^^t in truth 
 tiiat denom- 
 e act of cora* 
 lothing more 
 ' ^^G divinely 
 
 nfer that the 
 
 he recipient, 
 
 to spiritual 
 
 n called to 
 ^ those who 
 3rd in His 
 «uy forniul- 
 ^<''lft;d, and 
 and visibly 
 tnt of the 
 artakers of 
 'k the sign 
 o observe 
 - as they 
 Liestion as 
 ^n, to the 
 ■ a lively 
 moje We 
 ?o, M'hen 
 •"elusion 
 . in fact, 
 and this 
 
 yterians 
 ^'red to, 
 Jired of 
 at they 
 
 obedi- 
 them- 
 as ot 
 
 "CHRrSTtAN NfANUAi;"' VINDlCATF.n. j^ 
 
 received onfrXVa ht::; St^^lSo'r.^ !^t "n^i'^''^'/ 
 received at all ; and inasmuch as that which S^.IK,, ■ ,''■'-' 
 nuable by our senses, there is no, s^'^lUt Kea I'p Sn^: o7cS 
 
 tother discussion if at a?, end I W '"*^""'""-'' >" occasion fot 
 the Holy h-ucharji^t as "actual" and "obiectivp" T mnc. k i^ t. i 
 
 our ct^nr^r rd"' ""' ~--"'^^-^'- 
 
 savs ^' I hi'- '^^.^'"^'"^id any ecclesiastical offence." Sir Robert 
 
 :;?inip;;s '^'^^ ^^^^:t^ "^v"= 
 
 hands of His Priests, ^,ltering::\i" t.hl'.'tiiL iT"h'''H' 
 commission and authoritv " on mrti, wk . • . , ^^^' *^ *^'* 
 
 ana tater. , ihe whole manner of tJie PresHn.*. iu \^a a ' 
 
 natyral, but not the less true: sp ritual but n^^ th^?*^ '"^'^ 
 
 : 1^_ /_ T^ "^^^^ Bemiett, and to every statement of it 
 
 1 be highest (ecclesiastical Judge in England. " .^.^.i^i ,«-) 
 
12 
 
 THE DOCTRINE OF THE 
 
 objection would be «:fr-,«„i 
 
 Objective Preset e, for each' wofd^ ^' '^^ '"^P^^^r of the Real 
 one woui, express upZ T^ZLrTr''' ^T^^'^ -'h^- 
 God, we have decisive proof thTfhT" • "*' '" ^^^ Providence of 
 his words to be understSd exlc^ vt\^''p '^ hi„,seJf meanf 
 
 them. Not long ago a let Jr^.?/ ^"" ^°^'^^ PhiHimore expound, 
 ^d published eLlively rSla;d°''''^ 'V^e State p^per^office 
 be^ foTf"^- •'^^•^ ^etfe; -Sake t^e^'^^j 'T' ^"^ -'^^^n 
 
 I shall be excused, /hope, f iX L r^ ""^ ""= l^'"! ^''^senT 
 spdhng. The letter is, ve;bat,m as folCf5 "' """iernmng the 
 
 "Right Honorable: 
 
 make you whole, as ,t i^m^"^ '""^ '° l"^" *« yc-u are sick ■ f^ 
 JO" ere this, acc'or*^ to 2 drtvl^'n" '"■r': ' *""« tave see^ 
 
 not to be spoken »ith. ' ' "''^ ""«" answered that you were 
 
 » heavenly and spiritual mannlronlv"^ ™'™ '" "»^ Supper afte; 
 Pre,ence of Chrisrt BodyTn the s^f ^' "'"^""'^ " '"'' 'ake away 1. 
 ^ take his part, thereto, ^^^d ^eS"'' ^n^ privately noted me 
 plamly touched me for the same '^^'"'V. m mine absence, more 
 told him plainly that this wOTd "onl!?-"''t' '?'"=''" h™ and me r 
 «.dude the Presence of Ch"fst,°Sd;"a*d''^S'? ^"'^ *""o 
 C^I«H°"rv-«'°'''"=»""d sens" blends fn,h ''""'•"'^ ^acra- 
 
 -xrt s is-m'srrntth": '~ "<?^^'= '' b:? iXs^^d^^ 
 
 revision orou7pmv«r ^ *^f Prinoipal Bishop in dii^^^ii^^TXV:: 
 
 from illness ^^^' '""^^ '^"•. i" Elizabeth's Sn^^P ^v'°™**'«° ^nd 
 
 **"' *^ ^ »rKer was absent 
 
r of the Real 
 'iew such an 
 rovidence of 
 imself meant 
 >re expounds 
 paper office, 
 and also in 
 -lear, and I 
 e, rendering 
 ithor of our 
 il Presence, 
 ^rnizing the 
 
 , God 
 
 sick 
 
 have seen 
 1 I serit to 
 
 you were 
 
 iter found 
 is Article, 
 pper after 
 away the 
 loted me 
 -e, more 
 fid me I 
 ■ did not 
 e Sacra- 
 thereof. 
 is hand, 
 lly, sub- 
 , for all 
 )ld him 
 ' ^rtfWe 
 > deny 
 his was 
 
 ven D. 
 
 ion and 
 absent 
 
 "CHRISTIAN manual" VINDICATED. 13 
 
 Hardinge writeth the same, as it appeared most evidently by his 
 
 Zst ''C^ ^" '^' ^''^7 "^- ^^^'^^"^'^ b°°k, p. 3.8, which be 
 these. Then we may say that m the Sacrament His very Body is 
 
 Stance .' fnd T''' ^'^^ T ''' '"^^^^ ' -bstantially, tha^'is inTu^! 
 
 s meant thlHr^P^'p'^H ''S""^'' ""^ ""^"^^"^ ' ^y "^^'^h words 
 ^ meant that His very Body, His very Flesh and His very Human 
 
 Nature IS there not after corporal, carnal, or natural wise,T^ut invl 
 only known '' ^"1^^"^^^"^^"^' ^^^^^^Y' ^^^ by way' unto him 
 
 iratioJ^' Th*''°A?^^ good to write to your honour for mine own pur- 
 gation. The Almighty God restore you to your old health and 
 long keep you in the same, with increase nf virtue and honour.' 
 
 Your's whole to his power, 
 
 Edm. Roffens. 
 ' (Endorsed). 22 December, 1556, B. of Rochester to myself. 
 
 f ■ i^c-P ^.xr n"^^"^^- "^^ *^^ ^'ght honourable and his singular good 
 Maretty." '" ""'"'' ''"^^^•' ^ "^^P^' '^^^^^"^^ '^ '^' Q-'^^'s 
 
 Sir Robert Phillimore says of this:-" We have a 'contempor- 
 
 ^^TXJr ''' ''''^'''' °^ '''' ^''^^'^ -^^^' --' i 
 
 ,'^J'f,,^°'"<^s "given and taken" occur repeatedly in the "Con- 
 
 itlu^t r"?^";?; fr°"l-hich our Articles are largely drawn fand 
 
 t must be inferred from the context of the formula, that they refer 
 
 to something outside the receiver, but offered to him : the reasonable 
 
 ArdSeT' ""'"' " '^'' '''" "^^ '^ ^^^ ^^"^^ '- «"' ™ 
 
 As collateral confirmation of all this, there may be adduced as 
 amounting to at least an official declaration of doctrine, some re- 
 marks on what has been styled the "Black Rubric," i.e., the declara- 
 tion regarding kneeling now printed at the end of our Communion 
 office in our Prayer Book^ these remarks are taken from the Prayer 
 Book of the Irish Church, first printed in 4to., Dublin, 1600 
 and annexed to the Book of Common Prayer. RespectiW 
 this rubric It IS said: "This was first added in the second pSye^ 
 Book of King Edward, in order to disclaim any "adoratioTto 
 thp''; orH'f <5 ^ ' f ceremony (viz., kneeling at the Sacrament of 
 lu Z A ^"PP^'^' .^'^^^' ""^° the Sacramental bread and wine 
 there bodily received, or unto any real or essential Presence there 
 be ng of Christ's natural Flesh and Blood." But upon Queen Eliza 
 
 to uniteTT?'' ^"^ '''V^^^'u ^°^ '' ^^'"g the Q"^^"'« notion 
 to unite the nation as much as she could in one faith it was therefore 
 recommended to the Divinp« tn see ^^^t th-r- -hr-H i- 1 " • 
 
 tion against the foresaid notion, but that it should remain as a 
 
X4 
 
 THE DOCTRINE OF THE 
 
 api^ears no more in any of our romn, p^"^ ^''"«^ *^"« 'eft out it 
 at which time it was agab added^v?".^''^^' "" ^^^^ '^^t review, 
 and essential presence'' were thmS.^'"^ '^"' '^^ ^°^<^«' "'^^a 
 "Corporal Presence"- For a rI.? ^'^P^' ^° ^'^ changed for 
 of Christ in the Euchan^t is wh, TirVT ".' ^ ^^^^ ^"' ^^-0^ 
 this very office of Communion in her A^H^''^-^'"!^"?.'^^ ^«^«« in 
 her Catechism, particularly ,n ih" two hUer "'' '" ^'' """^'''^^' ^"^'' 
 ^fhese words are certainly deserving of notice 
 
 the ChurchXbe^VtrfasteTherto"""\ ^^^'^^" ^^ --ful 
 jpeakmg of the benefits of aSt S ' "'" 5' ^°'^ "^'^«^"" »" 
 fully words are chosen and re'/eatd tn T""^' ^^'^^ ^ow care- 
 demned ,s the idea of a Lstand ' f ^^^^ ^^^t the error con- 
 absurd-view of the Presenfe of The 'irf-^r ^^^^^ ^^'"ost say 
 Sir Robert Phillimore in hi. ,L ^?''' ^"^ ^^ood of Christ 
 
 ?ro^h"^"^=-''Q"-" ^'-^^^^^^^^^^^^^^ ,'°''^-^^'"^ ---' 
 
 from her Prayer Book. There can h 1 i declaration altogether 
 
 because It was an obstacle to he Contuni ^°"^V^hat she did so 
 Roman Catholics in our Church aT--^'' ' ^ ^^"'^'''"' ^"^ 
 -ngly, she mterpreted it as adtrS trt^he^o'cSeVft - 
 
 the rrsfomL' 7[h?dt^^^^^^^^ ''^\'''' Presbyterians desired 
 eventually consented to its rito";.-''"'^ '^u ^'^^°P^ °PPo«ed it but 
 material character-namelv tt "' ""-^^ ^n alteration of the mos 
 
 Presence of Christ'sr^>^J^ L^h^tdTood " f T^^ "^^/-^ 
 and essential Presence there beina ?»' ?r the words "real 
 continues Sir Robert, ^' hrthp "^^ *^Y ^* ^PP^ars to me" 
 applicable to this g^ave and delfh??^' ,°^ ^^gal interpretadon 
 that u was intended tfexclude t^'^^f^^ alteration is clear.---vS^ 
 gross mode of Presence S Ts cS'kdT^ 
 RnT %:^''^ ^"d EssentSl Pres^ee" 1^"^?""^'"*'°"' b\it to 
 Book of Edward vi. had excluded " ^ *^^ ^^^^^^ Prayer 
 
 ^ool^^^:^^^^^ r^ed: in the first Prayer 
 cants was directed to say? (i) "SbL 'T'"'%*° '^^ '^^^^^^ 
 which was given for thee, preserve thvh J °^ T ^^^^ J^^^s Christ 
 inghfe," no other words wfreu7ed^^wV?-^ '°"^ unto everla" . 
 Blood of ou.. Lord Jesus Christ wh/l'^ ^n dehvering the cup, "The 
 thy body and soul Lto everfitrnt tfe"^- ' r'^^*^ ''' ''^'^ Preserve 
 
 an. e. th.. r^^^^tZ^^^Z^^^^^ ;;^ 
 
"CHRISTIAN manual" VINDICATED. 
 
 t'eryone might 
 hus left out it 
 lie last review, 
 words, -'real 
 changed for 
 dy and Blood 
 itly asserts in 
 lomilies, and 
 
 how careful 
 i "given" in 
 so how care- 
 le error con- 
 d almost say 
 \ of Christ, 
 ing account 
 n altogether 
 she did so 
 therans and 
 
 rightly or 
 3f the Pre- 
 
 tis desired 
 ied it ; but 
 f the most 
 " Corporal 
 3rds "real 
 > to me," 
 rpretation 
 lear, — Viz^ 
 icles, that 
 >n, but to 
 id Prayer 
 
 St Prayer 
 ommunir 
 us Christ 
 everlast- 
 'P, "The 
 preserve 
 ely . new 
 if those 
 "Take 
 htd. OQ, 
 
 »5 
 
 him in thy heart with thanksgiving," and (2) "Drink this in remem- 
 brance that Christ's Blood was shed for thee, and be thankful." 
 there was a studied avoidance of even the appearance of connecting 
 the_elements and the Body and Blood of Christ. On the accession 
 of Ehaabeth the old form was prefixed to the words last provided, 
 and the words have remained the same ever since. All this is most 
 worthy of careful notice. Sir Robert Phillimore's judgment upon 
 this IS—" The alterations effected in the Holy Communion service 
 after the second Prayer Book of Edward vi., both in the reigns of 
 Elizabeth and Charles 11. were certainly not unfavorable to those who 
 maintained a Real, or, as it is not uncommonly designated, an Objec- 
 tive Presence in the Eucharist." 
 
 It is hardly necessary to quote the Communion office itself, as, 
 of course, the expressions therein would be more devotional than 
 doctrinal ; yet there is ahundant justification for saying that very 
 much of the service is altogether different from one that would be 
 compiled by men who look upon the Sacrament as a bare com- 
 memorative rite or ceremony, from which— especially from the 
 bread and wme of which— the Body and Blood of Christ are really 
 and substantially absent. For example, in the " warning " for the 
 Holy Communion the people are told that, " it is our duty to ren- 
 der most humble and hearty thanks to God for that He hath given 
 His Son, our Saviour Jesus Christ, not only to die for us, but also 
 to be our Spiritual Food and Sustenance in that Holy Saa anient" 
 Now this could scarcely be said, even figuratively, by one who be- 
 lieves the only presence of Christ to be in the heart of the faithful 
 receiver ; for that presence is in his heart before the actual reception 
 of the symbols, and it is fed upon independently altogether of the 
 partaking of the bread and wine, which latter are, to such an one 
 mere bare symbols. So again it is said, "the benefit is great, if 
 with a true penitent heart and lively faith we receive that Holy 
 Sacrament, for then we spiritually eat the Flesh of Christ and drink 
 His Blood, etc. . . . Again, in the end of the service we thank God 
 for having " fed us who have duly received those Holy Mysteries, 
 \yith the spiritual food of the most precious Body and Blood of His 
 Son." Taken in connection with the intentionally dogmatic state- 
 ments of the Articles and Catechism, these words are in perfect 
 harmony ; certainly they are in no wise contradictory of those state- 
 ments which set forth a Presence external to the receiver. 
 
 The last authoritative source of teaching 10 which I shall refer 
 will be the Homilies, viz.^ ist., the "Homily of the worthy receiving 
 and reverent esteeming of the Sacrament of the Body and; Blood of 
 Christ." This is found in the Second Book of Homilie*concem- 
 'Pg whiichjhe XXXV. Article says, "The Second Book of Homilies 
 doth contarr. a godly and wholesome doctrine, and necessary for 
 these times, as doth the former book of Homilies which were set 
 
16 
 
 THE DOCTRINE OF THE 
 
 i'Fj. 
 
 and Blood of Ch " /■' Vouf ,' „ 'h T' "^ ''"''^"^^^moALZ"' 
 usually call r.<a'u^^' ^^^ "^^e given to it inth fr ''"' '^''^" '^e 
 
 Wrthv SS $'°" '" 'he Lord's Table t{' "I ''™°>«h such 
 
 Toa;oi?Then°^h""'u^ ^«"^^^"" hbm fo i^fff,^^ ^h^™. to no 
 willeth thee wh "'l ^''^^^^ "^^^ th.e advice of fh ^^^^^"ction. 
 
 to think that ., rh ^ ^'"'^ further we read '< M^fu^'^^' ^^'^^ 
 
 be able to discuss au"? '^""^^^^^^ '« required of even"^'' "l^^ ^^ 
 no va n cerpm^.^ , "^ that m the sunnf.r ^r ^u r ' ""t Mus 
 
 the communion of th^ u ^"'^'^t, the annunc ation of rJo T l P °* 
 /Wt^r/^ra/zb/, wh? Vu '',°'^>' ^"ci blood of the 1 1^ • ^^''^^' ^^^1 
 faithf wToSt ,n ?K^^ '^^ ^P^^'-^t'^" of ?he Ho^ rh" ^ .'"^^^ellous 
 
 Sir R K v> IjUi liic 
 
 m the Homilv of " p^^ ^ ""ng 
 
 tion is drawn between w'"^" ^ '"^^'^^ ^"^ Sacrament-? " . a- .■ 
 
 " sign In uDsoIution 
 
Ige them- to be 
 'f^tly, that they 
 Id be given to 
 to, the Sacra- 
 t of the Body 
 ^ave observed 
 t all, call the 
 fomilies; they 
 e views they 
 that, "three 
 -ometh such 
 a right and 
 ^ti in a sure 
 • to succeed 
 'ghty words 
 Hy persuade 
 -steem, nor 
 offered and 
 lem, to no 
 lestruction. 
 
 man who 
 le, to take 
 nsider the 
 ces which 
 r need we 
 an that he 
 
 but thus 
 d there is 
 bsent, but 
 d cup oi 
 ath; yea! 
 ari^ellous 
 through 
 ily their 
 r bodies 
 
 «/ //«>/^ 
 
 but tho 
 
 ng the 
 
 "that 
 
 I thing 
 
 listinc- 
 ■tween 
 lution 
 
 "CHRISTIAN MANUAL" VINDICATED. {n 
 
 (laying on of hands) is not expressly enjoined in the New Testa- 
 men , to be then used, The words of the Homily are. "For aTthouTh 
 absolution hath the promise of forgiveness of sin, yet by°L Ss 
 
 ^to hl'-.T^"*''"^"^^'^^^'^ "^^^^^'-^ promise U.LSTnd 
 tied o the visible sign, which is the imposition of hands For this 
 
 inl^M^" r "'''^^ '">''"^°" of hands) is not expressly commanded 
 
 n the New 1 estament, to be used in absolution, as the visible sigTs 
 
 noS\"; '""• '^f Lord's supper are ; a«d, the;efore, absolutioT^ 
 
 no such sacrament as baptism and the communion are. And though 
 
 he ordering of ministers hath his visible sign and promise, yet J 
 
 he two .C""''' of remission of sin, as all ofher sacramentsVside 
 
 }L Z r "^""'^ '^°- ^ herefore, neither it nor other sacrament 
 
 else, be such sacranients as baptism and the communion are," In 
 
 consi ts in ^1' "^ Pje-emmence of Baptism and Communion 
 
 consists m two points: (i) That there is prescribed, clearly and 
 ^^K^' V^'-^l"/^^'^"' P^t or sign in thl New Te^tamen , and 
 
 ilordinX 'Tl ? '^'' ''''^^^ ''^ ^^^■"^'^ ^^"^is^ion of sins 
 Accordingly, absolution, it is stated, fails to come up to the dignity 
 
 k h«frt '"'T'"''' Baptism and Communion, because thS 
 It has remission of sins, yet no sign has been prescribed ; and simil- 
 arly in other cases. Here then is teaching quite at variknce a^i e 
 
 noUn ?l^e' o T"" ''? '^"^'u^'^^ "^^ ^^-«^ °^ the s" crame'n? s 
 that i?is not 1 T''h^"' '" '^' ^'"•' °^ '^^ b^'''^^^^ ' ^"d further, 
 h„f/hV. r } ordmance, or at it, that this benefits is obtained 
 but that the ordinance is merely the seal or pledge to assure the 
 recipient that he already has the benefit. On the contrar^ he 
 Homily teaches that the ordinances truly deserving the n?me of 
 Sacraments are pre-eminent in this, that their outward "signs" are 
 definitely prescribed in the New Testament, and that to these sims 
 
 ChSt"''N:'"'"""K°'i"^V'^"^ °^ «"'• holiness and joStnfrn 
 Christ. -Now, mere bread and wme could never convey by them- 
 3e ves such benefits, there must, therefore, be that in them S 
 does. Such is the teaching of this Homily. 
 
 Before proceeding to the second head of this letter it may be 
 well to give a short account of a phrase which has been objected to • 
 
 rn'iC ^r '^' ^?^7 ^"f ^1°°^ °^ °"^ Lord are said to be received 
 m the Sacrament "under the forms of bread and wine." This ex 
 
 nTn^^rr'' ''^' n^,a"y of the other Theological terms, admirably 
 dl Fn^l kh PH^ ""T '^^ ^•°''™! °^ '^^ Real Presence as taught n 
 W. K ^ -^^^ n^ ^^^' '^"'^ ^^^ Reformation. It would seem to 
 have been originally, in its presentform,a Lutheran expression, but was 
 
 ttou^ht hv in l^r '"'J^ P'"°^ *" '^^ ^"S^'^h ^^hurch. It has been 
 
 t ?"f le^S"^^^^^ P!-^^""^ f ^^T' of Transubstantiation, but 
 
 rhT.ri^k T" 1 2 T. "'' ^?^"^ f'"'^"' Southey (Hist, of the 
 
 Church, cap. xi.) and Hume, (Hist Eng., vol. iii. 19.) that the 
 
 V 
 
«6 
 
 THE DOCTRiNg OF THE 
 
 ;i' 
 
 LoJlao-ds, burnt for heresy unrl^r w 
 
 in he Six Articles a statement of Tr. ' , °^ ''' Christian mS "' 
 
 ing words "H,"'?'''*^"^ ^^'^^ were to benut foWf^ "?''"^ °^ * 
 ueeas, ol the Nativ ty, Pasmon p """"^ pf Fasting, Prayer 
 
 ""^"> recugnue thi 
 
"CHRISTIAN MANUAL" VINDICATED. 
 
 «9 
 
 intained "the 
 ad and wine " 
 f>nil Presence, 
 ne no longer 
 4 the Roman 
 
 touching the 
 iJacramental 
 ad that was 
 iai wine that 
 - lieth on the 
 ■re there be- 
 t^ve ye this 
 
 lent of the 
 toehold, and 
 I we behold 
 
 isubstantia- 
 
 >y Roman- 
 the notori- 
 > Transub- 
 t is reaJIy 
 yt/Aou^ the 
 a convic- 
 do not 
 
 we are 
 1 regard 
 changed; 
 Man." 
 he place 
 nent put 
 5- Four 
 ner and 
 d in the 
 al .sanc- 
 The 
 :e of a 
 fol low- 
 Prayer, 
 ension 
 )lessed 
 uthors 
 ;e thf 
 
 f.^rJ®^*''*"' '"^'*™"*^h 'li* ^hey give to their book the following titJm. 
 ' The Second Tome of Homilies of such matters as were promised 
 and entttulcd in the former part of Homilies." 'Ihe first book was 
 re-prmted m 1560 and 1562, at whi;h time the title mis changed so 
 ■ as to read, "Certain Sermons appointed by the (Queen's Majesty to 
 be decliir«cl and read by all parsons, vicars and curates every Sunday 
 and holy day in their Churches," and by Her (Jrace's advice i)erused. 
 and overHeen lor the better understanding of the simple people." 
 Yet the expression "under the form of bread and wino" remained 
 unaltered. 
 
 Moreover it is to be noted that this is a dogmatic statement, 
 and one out of very many others that might have been chosen ; it 
 must, therefore, be admitted to have been a delibemte choice on the 
 part of the author thus to express his views, and being allowed to 
 remam by Parker, and by all others at the several after-revisions of 
 our formularies, it must, therefore, be taken as agreed upon by thetn' 
 all ; and it is now too late to say that those are unjustifiable who 
 may prefent, in these days, as expressing their own views. 
 
 It received a sanction even more solemn still when provided to 
 be used in a prayer, as was done in Queen Elizabeth's Primer of 
 ^55.9; »" that formulary there is a prayer beginning thus, "Our 
 Saviour and Redeemer, Jesus Christ, which in Thy last Supper with 
 rhme Apostles didst deliver Thy Blessed Body and \\\v>o^ under the 
 fortn of Bread and Wine." 
 
 It may be added that Nicholson, Bishop of Gloucester, one of 
 the revisers of the Prayer-Book in 1661, in his Exposition of the 
 Catechism, has these wo.Js. "Christ is there (viz., in the Eucharist) 
 under the forms of bread and wine, not changed in substance but in 
 use." And in Sherlock's "Practical Christian" (about 1680) we find 
 this prayer, "Grant, Holy Jesus that a« I have now receivedjim faith, 
 Thy precious Body and Blood, veiled under the species of Bread 
 and Wine, I may hereafter behold Thy Blessed Face revealed in. 
 Heaven." 
 
 Thus the expression was introduced into the Church of England 
 at the dawn of the Reformation ; dropped out when that Reformation 
 was clouded over in the reigns of Henry viii. and Mary; and again 
 introduced,, to continue ever since in the Homilies and writers of the 
 Reformed English Church. 
 
 There remains yet one treatise which may fairly be styled, at 
 the very least, a quasi-authoritative document of the Church of Eng- . 
 land, not only by reason of the estimation in which.it:was held; but 
 also from the position occupied, for many years, by its author I 
 mean Bishop JewelFs "Apology of the Church of England," about 
 A.D* 1564. There is a warm commendatory letter concerning it, 
 exliantj from, the: pen* of Peter Martyr, annonncing ala) the heart"- 
 approval of Bullinger and Gualter. Speaking of the Sacraments the 
 
f« 
 
 i K DOCTRIN*. OK THB 
 
 Apology safc» "W*» 1 
 
 tn.lxexhih^'/ltoiheS^^thrri'^^''; ^^^ ^ '>rd's Supper is 
 ^Jesh o{ the Son of ( o " ,w rr"^^ ^""^ ^^'^^^^ ^" "^" Lo d the 
 f^r'^' f -n froa. .Ive 'th'e oo, n^ ""' ^P'"^^ ^ ^^^ ^^^^d that 
 
 ^y t'»« paruk..nK nf 'vhi^h we are Inn ;. ^"^^ '"^ ^^'"°d of Christ 
 
 fn:];?;"'^? -^o uv>noLhV' tS "'^^ ^ -^^f-- up and 
 ngly assured that the ijodv Lr) ni ' . ^*-' '"''^X ^^e undoubt- 
 toward the nourishment of^onr ^i""^ Christ are the same 
 toward the nourishing of ouLr^''''w''^^' '-*-'«d and wine .m' 
 *vine that they are saruJ o . i "• ^^^ «ay of tJie bread VnVl 
 
 eternal hfe, w ^.v/«i}/W /,; „s as 7L./ ^*"^''^/ the true bread of 
 TKUL. KECEiVK His Body and ,fird,v f'".'^ 1 '"^""^'^' -« that we 
 this m such a sense as would s.' .^ '^'^''' ^"t we do not affirm 
 wme forthwith changed7ndi:n!lSed''' "^'"" ^^ '^^^ ^-^^ and 
 
 Supper, or teach that it ilol a bar, . '" '^' ^'»"'^>' °^ the lorfs 
 follows u. For we assert thit Th ceremony, and that no effect 
 present in his Sacmment ; fn baot"n H '?'''^ ^'^^'^'« himself tfuly 
 
 we'm' T ''''K ""' -^v be oJ 'rodTn f^th'^/^^"''" ^ ' - 
 And^hf. '""" ^'■^"^ "'-^ ^'ross Ind from Hk w."^ '?"■''' ^"^ ^''^t 
 th^r- /^'f>''"°^ unmeanindy " nd to no '°'''^ ^^^'""^1 hYe. 
 that u takes place in very deed and fr?.! "°Purpos • but we affirm 
 Christ Himself is offered and d.n 5' ^^'^ ^« '>' '^'"^ »'ys^'Z 
 completeness." ™^' '""^ ^'^''^^''"ed to us whole, and in all hfs 
 
 and bdieve?hrt'we'rit'heTn7"^^^^ «ays, "Wesiy 
 
 not a figure or signT bn ev^h tLTh f''''t''[''^^'^''^-ZZ 
 
 he cross and that blood wh,ch Js 'Ld 1^ Ti'^'r^ '""^'"'^ ^^^th on 
 
 (Works Park Soc. p. iiio) L^n / °' ^^^^^'^^'^eness of sins" 
 
 strange and new learning of tra^sSa^f- /"^> ' "^^^'^ ^^"^''-^g ''"he 
 
 co?'-'"t "'r ^°"^'-' - S'; we Tb for^e"' h'"' ''^^•^"^'"^ '^at the 
 conceive basely or unreverentlv of tKltt' ^^ '^y«' "^e do not 
 •t a bare and naked token As we cannot'!;' fl^K^' "^ ^° "°^ "^ "ke 
 are so may we not esteem themless fh^n .?" ^^^'^ '^"'"^ than they 
 and institution of Christ. We^av th- / ""'" ^^ '^^ ordinance 
 
 a dignity and pre-eminence whch ^Z T/^^''{"^^ that they have 
 now common bread or rLml *^'y ^'<'d not before ■ they are not 
 Body and Blood ofch^. T^o^" ^^ but the Sacr^n^o? Z 
 
 in the controversy h tr "'y^tcry ... » 
 
 !|^%fth Article thus /-i'^"^|:^« /^^b^^^-.P- 798) Jewel closes 
 ifi^read of the holy cor.rr ,. >,, no' ^.l?''' ^°^>^ '^ '" ^^e mys- 
 deed as M. Harding fane,. :^ t ■''''^\ or corporally, or in- 
 eveii as the blood ofxSir ' "' '"^ -^'"— '^' 
 
 }\ - in a S.Trament or mystery 
 '^ water of t,.ptism.» ^ ^ 
 
*»-d's Supper is 
 '^•' I'Ord, the 
 the bread that 
 »<^e, truth and 
 iiood of Christ 
 'e grow uj) and 
 ■ be undoubt- 
 are the same 
 I and wine are 
 he bread and 
 fit' iJody and 
 true bread of 
 -r, as that we 
 do not affirm 
 ic bread and 
 
 their natural 
 of the Lord's 
 hat no effect 
 limself truly 
 Him on ; in 
 fit, and that 
 eternal life. 
 ut we affirm 
 rsg mysteties 
 'd in all his 
 
 s, "We say 
 truly, and 
 d death on 
 ss of sins." 
 ying "the 
 ig that the 
 e do not 
 not make 
 than they 
 ordinance 
 hey have 
 y are not 
 It of the 
 
 -1 closes 
 the mys- 
 , or in- 
 nystery : 
 
 "CHRISTIAN MANUAL " VINDICATK 
 
 •".It. 
 
 31 
 
 
 
 I think, my Ix)rd, I cannot conclude this p/irt of my (etitr 
 ujore fittingly than in the words of Sir Robert Pliillimore in th« out- 
 let of his observations uynm the case submitted to him for ju'lgincnt : 
 " Upon the whole it must appear, I think, from an oxamination of 
 the formularies, that they were intended to set forth, and do set 
 forth, the doctrine of a RcaJ Spiritual I'resence in the Holy F.uchar- 
 ist. It may be said wiili truth that on some formularies this doc- 
 trine is more doubti"ull>. or more faintly, impressed than on others; 
 but the result ^vfiicli I ha\c stated is not only the legal inference 
 from the constrnction of all the formularies, but also especially from 
 those which are, in iiicir nature, the most important, and as a mat- 
 ter of hislur), the latest in date. Though indeed that there is a 
 change in the Holy Elements after consecration, -jd that they then 
 convey, in a divine, ineffable way, the Body and BJood of Christ, 
 seem necessary inferences from the language of the Communion 
 service alone. 
 
 I come now, my Lord, to the second part of my letter, which 
 was stated to be for the purpose of shewing, as far as space would 
 allow, that all names of note or influence have been in agreement in 
 teaching, with the authorized formularies of our Church, that there 
 is a presence of our blessed Lord's Body and Blood in the Sacra- 
 ment external to the receiver of the symbols, that such presence is 
 in the Sacramental elements, and therein to be " taken and received " 
 by the faithful. 
 
 I purpose taking especially Cranmer, Ridley, Becolrt, Poynet, 
 IJooker, Jeremy Taylor, Burnet, and Beveridge. 
 
 I do not purpose quoting from those usually styled " Laudian 
 divines " as there never has been the slightest (juestion raised as to 
 their views. But in the case of the others, people have been so con- 
 stantly told that the doctrine of a presence external to the receiver 
 is opposed to their views, that I would fain hope not only that their 
 writings may be really read, but also that all who read honestly will 
 consider it a duty to contradict the statement, whenever made, that 
 the Ref« rmers' witings give no countenance whatever to those who 
 hold an .' .ach the Objective Presence. It may perhaps be said that 
 the P.eformers alluded to guarded against a misinterpretation of their 
 words by expressing themselves differently in other parts of their 
 writings. But if this be taken to imply that the) contradicted their 
 own words, then their writings are valueless, and should not be dis- 
 honestly quoted to stir up people's miiuls to think evil of the bre- 
 thren ; or, if it mean that they must be allowed to explain their 
 words in one place by their expressions in another, then we must 
 have the same liberty allowed us b> those who differ from us ; and 
 indeed, we ask no more ; but we must insist dp. hnvlrjo- such a ri«-ht 
 
 I shall quote their teaching with regard (i) to the Commemora." 
 
22 
 
 THE DOCTRINE OF THE 
 
 
 nZ!t'rZlt ^"''^ '"PP^^' ^^) ^- presence therein, exter- 
 
 the Catechism the first questK Wh '"^^' u^'^ P^^^"^^- ^or ir» 
 Lord's Supper ordainedrPor th^ cnl^^^^'^' Sacrament of the 
 Sacrifice of the death of Christ &c So ?k remembrance of the 
 IT: °i-^-" - -ade of the iL'^ufficiir^^.fe-.^^ ^onsecm; 
 
 tion, mention is made of Ih72l-ruffir,Vn; '" ^^f'^^^r of Consecra^ 
 ■er proceeds ' And^dSi;?f P"''J ^^''^^^'' ^"d 
 -dL to cJntin':' 'oen^r rS.^"!-. «- ^7 
 
 P^^ous^death, until ^^^ .o^ ^^^'^ S^^^^,^^ 
 
 severlr^otLn^ Tneid'^ers tSTh^^"'' ^^^^ ^" ^"^ ^^e 
 formers and to refuti whTchZj wfote 5.'/°"^"'^^' ^y '^' ^'^ 
 l>e, (i) that the Sacrifice of the Prlf ^'u ^"""'^ ^ere said to 
 
 sm of man, but that it was fn h ^^'."^^ all-sufficient for every 
 
 which was 'a real ~l^^^^^^^^^ in the mas? 
 
 sacrifice was to be madeKe deL ^^welL ? "'V ^v^- '^''' '^'' 
 
 Cranmer denies the Euch^istTc SarrTffii f k ' '^^ ^-'"^"S- 
 draws the distinction in these wfrl % f ^^.^^ propitiatory. He 
 P- 361, On the Oblation and SaTrifi ' nfru -^^l' ^ranmer's works, 
 propitiatory, according ?o the ScrTotnl ^u'''''^ "^ ^^" ^ ^acrific^ 
 Ciod's indignation agahis? us obtaiCh ' '^ ^ 'f "^^^ ^' Pacifieth 
 our sins and is our mnso^ind ^IS '"^ 'T^^"^^^ °^ ^" 
 tion And on the other side I callT? "/ "" everlasting damna- 
 sacnfice of the Church .nrho -a '^^"fice gratificatory, or the 
 God, tut is made of them that hTrer^ '', ^,°^^ "^^ ^^-"^^'e us to 
 and to show themselve tLnk/u^un to S'"^ 1° \'f'y ^^^'^ duties, 
 Scripture be not called propithtorv hn. J « ^"1- *^^'^ ^^^""fices in 
 thanksgiving/' Again, SkiS tZ f "^f ' °^i"^^'^^' ''"^"d, and 
 says : " The sacrifies of the nlrf if sacrifices of the old law, he 
 of the Sacrifice of Chris then toT ""''' Prognostications and figures 
 and demonstrations of the sin e .T'' ^" ""^^ ^^^^aments be fifures 
 passages that could be quoted in^nh/f^^f .^•"^"g very Ln^ 
 very plain ones : (Works nlfi )^rl ^^^^ *° l"'^^'^^e one or two 
 made by man's hand, as^A^ton diS h /'^"^ '"^° '^" holy place, 
 heaven where fJis Eternal fX ^ ' n"\ Re ascended up unto 
 maketh continual suppSln^^^^^^^ "^'m Ife 
 
 His own Body, vhich'^vrs torn for „!'"' °i 't ^^^^W, presenting 
 which of His most mcious nnH I K , 'u''"'^ "'' P^ecious Blood 
 the cross." ^ ^''°"' ^"d liberal charity He shed for us upon 
 
 whos^&.ii?;;:;:s!^ ;•; i^v- "'-'^^ ^^^ ^-^^ ^- ---d 
 
 ■ ^^'^ "'^ ^^-^""'^-e was the redemptio 
 
 0/ Htvi upon the altar or 
 ion of the wo.-ld, ours is 
 
therein, exter- 
 
 'er Book as to 
 ainly. For in 
 •ament of the 
 brance of the 
 
 of Consecra- 
 Sacrifice, and 
 
 in His holy 
 ' of that, His 
 e idea occurs 
 
 r in mind the 
 ts by the Re- 
 were said to 
 int for every 
 in the mass, 
 (2) that this 
 living. 
 
 'itiatory. He 
 mer's works, 
 JI a sacrifice 
 as pacifieth 
 eness of all 
 ting damna- 
 ory, or the 
 Jncile us to 
 heir duties, 
 sacrifices in 
 e, laud, and 
 old law, he 
 and figures 
 5 be figures 
 very many 
 one or two 
 holy place, 
 
 up unto 
 
 Him Ife 
 presenting 
 us Blood, 
 )r us upon 
 
 "or us, and 
 fe made of 
 u altar or 
 I, ours is 
 
 "christian manual" vindicated. a^ 
 
 not so; His was death, ours is but a remembrance thereof: His was 
 the takmg away the sins of the world, ours is a praising and thank- 
 ing for th€ samei and therefore His was satisfactory, ours gratula- 
 tory. It IS but one Christ that was offered then, and that is offered 
 now; His was the original, ours, as it were, the pattern." This is 
 very dear. 
 
 But Cranmer has given us a plainer insight into his meaning and 
 opmions when he contrasts his views with those which he opposed. 
 In his book on the " Presence of Christ" (p. 185) he speaks thus to 
 Gardmer ; -But always you be like yourself, pro- 
 ceeding in amplification of an argument against me which you have 
 torged yourself, and charge me therewith untruly. For I use not 
 this speech, that we receive not the body of God at all, that we receive 
 It but m afigiire. For it is my constant faith and belief that we 
 receiv^ Christ m the Sacrament verily and truly; and this is plainly 
 taught and set forth in my book. But that " verily," as I with 
 Chrysostom and all the old authors t«ke it, is not of such a sort as 
 you would have it. For your understanding of verily is so caper- 
 naical so gross, and so dull in the perceiving of this mystery that 
 you think a man cannot receive the body of Christ verily, unless he 
 take him corporally in his corporal mouth, flesh, blood, and bones as 
 he was born of the Virgin Mary. And yet because I deny only 
 this gross understanding, you mis-report my doctrine that I should 
 
 oS^."^ m'^.^'^'f^r^ ^*'"'' ^^ ^"' ^"^ '" ^ figure, and no body at 
 (N.B.) Wherein you untruly and slanderously report me, as 
 ISr^yhole ..book ^Qd..aQCt.do.g, jvitness against, wu. For my doctrine 
 IS that tje very Body of Christ, which was bom of the Virgin Mary, 
 and suffered tor our sins, giving us life by His death, the same 
 Jesus, as concerning His corporal presence, is taken from us, and 
 sitteth at the right hand of His Father; and yet His e, by faith, 
 spiritually present with us, and is our spiritual food and nourish- 
 ment And this feeding is a spiritual feeding, and an heavenly feed- 
 ing, far passmg all corporal and carnal feeding, and therefore there 
 IS a true presence and a true feeding indeed, and not "in a figure 
 only, or not at all," as you most untruly report my saying to be. This 
 is the true understanding of the true presence, receiving and feeding 
 upon the Body and Blood of our Saviour Christ, and not as you 
 deprave the meaning and true sense thereof that the receiving of 
 Christ truly and verily is the receiving corporally with the mouth 
 corporal, or that the spiritual receiving is to receive Christ only by 
 His divme nature, which I never said or meant." 
 
 How aptly does every word of this apply to the state of things 
 now ! ^ 
 
 Again, p. 12, " You assert that lahsolntply d^nv th*- pre'^'^nre 
 of Christ, and say that the bread doth signify Christ's body absent, 
 which things I never said or thought. And as Christ saith not so, 
 
24 
 
 THE DOCTRINE OF THE 
 
 still in their nature • and also how A.cS I ^*' ^"^ ^^^ "^^"^^'^ 
 
 *:s snr:;-=fe^ « .Sweats 
 
 CranmeH '•'"'""'" "'°"«'" ™^'^"°"= '■''"S'^S' for Archbishop 
 Lastly, as to the "work of the Minlsirv " n ,tA r- 
 
 leth him witrhi^ r''^'^''^" "P""^*^^ ^l^'^d. and apparel- 
 
 .he Lord's Sapper explains what he means li de'nV'TlJe; T^sa™ 
 
 mimm 
 
 ■ ■l »i.> ii HU> i 
 
d my book in 
 us spiritually 
 I us, although 
 nded up into 
 ing" to our 
 hat Cranmer 
 ■ sacrarhental 
 to Gardiner) 
 of singular 
 ision, did in 
 
 bread and 
 i yet reraain 
 
 neeeiving of 
 lur hearts)," 
 5 cannot be 
 ' the conver- 
 e body and 
 
 where out- 
 was before; 
 out a page 
 
 sayings of 
 - plainly to 
 to the body 
 outwardly 
 i and drink 
 lally eat the 
 
 Archbishop 
 
 366, Cran- 
 God's own 
 mouth, be- 
 d not the 
 hrist's holy 
 ted before 
 nd be His 
 think that 
 d washeth 
 s hand in- 
 nd, more- 
 id apparel- 
 table the 
 
 must wc 
 body and 
 
 work on 
 
 1 he says 
 
 CHRISTIAN manual'' VINDICATKD. 
 
 25 
 
 that Christ is not present under the forms of bread and wine "For 
 what man IS so simple that readeth my book, but he may know 
 well that I mean not to charge you for affirming of Christ to be in 
 the very bread and wine. For I know that yon say, there is neither 
 bread nor wine (although you say untruly therein) but yet foras- 
 much as the accidents of bread and wine you call bread and wine 
 and say that in them is Christ, therefore I report of you that you 
 say Christ is mthe biead and wine, meaning as you take bread and 
 wine the accidents thereof." 
 
 P. 87. The long discourse that you make of Christ's true pre- 
 sence, and of the true eating of Him, and of his true assisting us in 
 our doing of His commandment, a// these be true. For Christ's 
 flesh and blood be in the sacrament truly present, but spiritually 
 and sacrauientally, not carnally and corporally. And as he is truly 
 present, so is He truly eaten and drunken and assisteth us. And 
 He IS the --^me to us that He was to them that saw Him with their 1 
 bodily eyes.'' [[ 
 
 Cranmer's Remains HI. 310. "I say that the same visible and 
 palpable flesh that was for us crucified, is eaten of Christian people 
 at His supper : no man eating it carn^y,Tut the good eating it 
 both sacramentally^^and spirit^ally, and the evil only sacramentally." 
 Cranmer, p. 89. " We say that as the sun corporally Is ever in hea- 
 ven and nowhere else, and yet by His operation and virtue the sun 
 is here m earth, by whose influence and virtue all things in the 
 world be corporally regenerated, increased and grow to their perfect 
 state ; so likewise our Saviour Christ bodily and corporally is in hea- 
 ven sitting at the right hand ot His Father, although spiritually He 
 hath promised to be with us to the world's end." 
 
 Again, p. 91. " In this comparison I am glad that we be come so 
 near together, for we be agreed, as meseemeth. that Christ's body 
 is present, and the same body that suff'ered; and we be agreed also 
 of the manner of the presence. For you say that the body of 
 Christ IS not present, but after a spiritual manner, and so say I 
 also." 
 
 Very much more to the same effect might be quoted from Cran- 
 mer, but my design has been to select representative passages to 
 meet the denials of doctrine now-a-days made. I shall leave your 
 Lordship to say how far I have succeeded.* 
 
 The next author to be adduced is Bishop Ridley, who is 
 generally acknowledged as the master-mind of the Edwardian Re. 
 
 • As regards'Lfitimer, Dr. Hey, in his Lectures on Divinity, Vol. IV. n. 331 
 has these words :— ' > i- • 
 
 " Latiuiei', in tilt) Disputation at Oxford, in l5o4, (or in the Paper which 
 he gave in) said that he maintained the real presence of t:hriHt in the Euchar- 
 ist, but not the .corporal." 
 
26 
 
 T[^E DOCTRINE OF THE 
 
 cZt"; :;!;!? "■'"•^°--' ----O no "■'* influence -over 
 
 maintaineth (as a presence whfrh f foi? . V'^'/'^'^t proposition 
 and beside the authSv of rwil w i ^ ^''- ^"^ ^^'■«^^' ^^"tastical. 
 
 Church by th: RonS:^^ I ^.'^'JlTZuTf'' T ''' 
 the true presenrp nf C'hriJi- ,•„ u- •^"^rtiore aDout to take a^vay 
 
 mortahty. I say with Athanasius, tha we rfcefve c ll' ."f, '"V 
 which Cometh from above &c " celestial food 
 
 atoncefboth^ht'^&r'atAhere^un cS 1" "T/'^T 
 ^z-^^; that is, that Christ is offerpH fn i I ' ^ ^'^'''^"^ '^ ^" ^" 
 
 njysteryand^acaam ntaira?d dJ"hJ^r^^ °"?f' '" ^ 
 
 places, but not after the corporal subst.n/r''^. '" ^'" '^'''^^ 
 took but after the benediS wh Lh g^^^^^^^^ hfe 'and "r "'"^? ''' 
 to the godly receivers in /n-^n^ 1,^ ■ r '■ ^"*^ ^^ '« given 
 
 cerning^he^obTati-rorChX w^f ^^^^^^^ 'P^'^'-'th- ^^«"- 
 
 he himself doTclearlv show whh ^^T^l'^"^ ^^'^'"^ ^P^^^eth, 
 the way of correction, ^' We .^ '^'''\'' '" ^'^^'"^ ^^ 
 
 recordation or remembrance oS\t?LV'' ''"'""' '"^''^^^ ^^ ^'- 
 sence "^'H^^ltlkTethS' "r^"'' ''" '''' °^j-^'^- l>'-e- 
 grace, and is hoS^n o^^VgodlV sucT T""' '^ "^^^"^ ^"^ ^^>' 
 
 "IgLt-Utht"""?!!?^^^^^^^^ '' ""'"'^y -^g-" thus:- 
 
 theflesh of Chris but not hv. ', ^'^"verted and turned i^to 
 
 mental convert n^oVtur^^'^n'^ ""^ ■^''^"^- 
 
 tion was held there k nl?f ' ^ ^^^'''' '" '^hich the disputa- 
 
 words are!'!'ci's^;: jr's.?"^7;".i;:, "cr^!:-''^'" ""' •'-= 
 
 elements™ :h?'he'"'groWec!;i;%"''";™!"'„ *"«'" '" '1^ 
 Body and Blood ol Christ unl,ri J' • *'"'"?' '^'■<=*"« °f the 
 l)read and wine. ""= '«" '"' fo™>. outwardly, of 
 
 In his last examination a, Oxford, he says (p. 374) " Boti, v„u 
 
' CHRISTIAN MANIJAI, " VINDICATKD. 
 
 influence over 
 
 says, " Think 
 St proposition 
 ed, fantastical, 
 ought into the 
 
 to take away 
 i duly minis- 
 1 made more 
 
 say and be- 
 
 jody set forth 
 
 he godly and 
 
 life and ini- 
 
 :elestial food 
 
 7), " Whereas 
 many places 
 /w;;/ // A; /je 
 once, in a 
 in all those 
 sh which he 
 He is given 
 keth. Con- 
 re speaketh, 
 in saying by 
 A-beit by the 
 
 'ectivc jM-e- 
 "ry and by 
 e him, not 
 nore whole- 
 iking is re- 
 Iden of all 
 
 en thus : — 
 turned into 
 by sacra- 
 he disputa- 
 e," but the 
 ^/ non pe?- 
 n" Thus 
 'qe" in the 
 ice of the 
 :wardly, of 
 
 27 
 
 Both 
 
 vou 
 
 and I agree herem 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 sitteth at the right hand 
 of (Jod, the Father, which shall come from thence to judge the 
 quick and dead ; only we differ /// modo, in the way and manner of 
 bemg. We confess all one thing to be in the sacrament and dissent 
 m the manner of bemg there. I being fully, by Cud's word there- 
 unto persuaded, confess Christ's natural body to be m the Sacra- 
 ment, uidecl, by spirit and grace, because that whosoever receiveth 
 worthily that bread and wine, receiveth effectuously Christ's body 
 and drinketh his blood (that is, he is made effectually partaker of 
 his passion) and you make a grosser kind of being, enclosing a 
 natural, Itvely and a moving bodx under the shape or form of bread 
 and wme. Now, this difference considered, to the question thus I 
 answer, that /// the sacrament of the altar is the natural body and 
 blood of Christ vere et realiter, 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 moveable body under the 
 forms of bread and wine, then, in that sense, is not Christ's body in 
 tne Sacrament." The " question " proposed was the charge that 
 he, Nicolas Ridley, had openly maintained that the true natural 
 body of Christ was not really present in the Sacrament of the 
 altar. 
 
 Again, he was charged with maintaining that in the Sacrament 
 of the altar there remained still the substance of bread and wine. 
 
 Ridley answered (p. 274). "Always my protestation reserved! 
 I answer thus, that in the Sacrament is a certain change, in that 
 bread which was before common bread, is now made a lively pre- 
 sentation of Christ's body, and not only a figure, but effectuously 
 representeth his body ; that even as the mortal body was nourished 
 by the 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 sacramentval mutation I grant to be in the 
 biead 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." 
 
 Mention must here be made of Bertram's book on the Sacra- 
 ment ; from what Cranmer and Ridley have said of it, it must 
 really be taken as an unquestionable authority with reference to the 
 views of our Reformers upon the doctrine of the Real Presence. 
 Its importance will best be seen by quoting the words of Cranmer 
 and Ridley regarding it. Cranmer (in his book, p. 77) says :— 
 
 "'I'his (besides S. Augustine) is plainly set out by Bertram 
 above 600 years past, whose judgment in this matter of the sacra- 
 ment, although you allow not, (because it utterly condemneth your 
 
38 
 
 THE DOCTRINE OF THE 
 
 :i 
 
 doctrine therein) yet forasmuch as hitherto his teaching was never 
 reproved by none, but by you alone, and that he is commended of 
 others as an excellent learned man in Holy Scripture, and a notable 
 famous man, as well in living as learning, and that among his ex- 
 cellent works this one is specially praised which he wrote of the mat- 
 ter of the Sacrament of the body and blood of our Lord, therefore 
 I shall rehearse his teaching in this point." Again, " And as for Bert- 
 ram, he was never before this time detected of any error that ever I 
 read, but only by you (viz., Gardiner.) For all other that have 
 wntteri of him have spoken much to his commendation and praise." 
 Bishop Ridley says (p. 206) in the Disputation at Oxford, "1 
 have also for the proof of what I have spoken, whatsoever Bertram, 
 a man learned, of sound and upright judgment, and even counted a 
 Catholic for these 700 years, until this our age, hath written. His 
 treatise, whosoever shall read and weigh, considering the time of the 
 writer, his learning, godliness of life, the allegations of the ancient 
 fathers, and his manifold and most grounded arguments, I cannot 
 (doubdess) but much marvel, if he had any fear of God at all, how 
 he can, with a good conscience speak against him in this matter of 
 the Sacrament. This Bertram was the first that pulled me by the 
 ear, and that first brought me from the common error of the Romish 
 Church, and caused me to search more diligently and exactly both 
 the Scriptures, and the writings of the old ecclesiastical fathers in 
 this matter." 
 
 Moreover Burnet has this remark : "Bertram's book is very short 
 and plain ; he asserts our doctrine as expressly as we ourselves can 
 do ; he delivers it in the same words, and proves it by many of the 
 same arguments and authorities that we bring." 
 u 'ru^'Au°P , Hampden, too, in his Brampton Lecture says : 
 J he Church of England doctrine of the Sacraments, it is well 
 known, is founded on the views given by this author."— B.L. i).32o. 
 [Bertram's book was prohibited by the Council of Trent.] 
 Bertram's words are these, De Cor et San^ Dowi/np.p. 9-1 1 -—"Let 
 us now recur to those things on account of which these names are 
 given, viz., "th-body and blood of Christ." Now, if the mvsterv 
 be wrought under no figure, then is ic not rightly called a mystery 
 since ///a/ cannot be called a mystery under which there is nothiiw 
 hidden, nothing removed from the bodily senses, nothing hidden 
 beneath a veil. But that bread which by the ministry of the priest 
 IS made Christ's body shows one thing to the human senses out- 
 wardly, but another thing inwardly to the minds of the faithful 
 Outwardly, indeed, bread is shown ; as was there before, its form is 
 seen, its color manifested, its taste perceived. But internally, some- 
 thing far different, much more precious and excellent is indicated 
 for It IS a heavenly and divine thing, that is Christ's body, that is 
 shown, which is seen, taken, and eaten, not bv carnal sense but bv 
 
CHRISTIAN manual" VINDICATED. 
 
 29 
 
 J was never 
 Timended of 
 id a notable 
 ong his ex- 
 ; of the mat- 
 "d, therefore 
 as for Bert- 
 that ever I 
 
 that have 
 ind praise." 
 Oxford, " 1 
 ir Bertram, 
 J counted a 
 "itten. His 
 time of the 
 :he ancient 
 >, I cannot 
 at all, how 
 is matter of 
 
 me by the 
 the Romish 
 xactly both 
 
 fathers in 
 
 > very short 
 irselves can 
 lany of the 
 
 ture says : 
 it is welt 
 B.L. p.^20. 
 •ent.] 
 
 -11:— "Let 
 names are 
 le mystery 
 a mystery 
 ' ts nothing 
 ing hidden 
 the priest 
 senses oiit- 
 le faithful, 
 its form is 
 ally, some- 
 indicated, 
 dy, that is 
 ise. but bv 
 
 the perception of the believing soul. The wine, too, which bv the 
 priestly consecration is made the Sacrament of the blood of Christ 
 exhibits one thing as regards the outward form, but includes an- 
 other thing inwardly. For what else is beheld outwardly but the 
 substance of wine ? Taste it-it has the taste of wine ; smell it- 
 it has the odor of wine ; behold it-it has the appearance of wine. 
 But if you consider It as to its inward nature, it is no longer the 
 juice of wine that IS tasted, recognized and beheld, but to the minds 
 of the faithful, that of the blood of Christ (liquor .«,;^«,>„> C/im/-/.) 
 That this IS the case, clearly none can deny, for that bread and wine 
 figuratively exists as the body and blood of Christ 
 
 Again, commenting on a passage of S. Ambrose. Moreover 
 m that Sacrament, Christ is, because it is the body of Christ It 
 IS not, therefore, bodily food, but spiritual. What is plainer ? What 
 more manifest ? What more divine? For he says, in that Sacra- 
 
 PK • 5. 1!" u ' "'■ ^^ ^°^' "°^ '^y' " That bread and that wine is 
 Chris , had he so said he would have preached a Christ corruptible 
 (which Uod forbid) and subject to death. It is, indeed, the body 
 of Christ, yet not corporal, but spiritual. It is the blood of Christ 
 yet not corporal but spiritual. Nothing, therefore, is is to be here 
 thought of corporally but spiritually. It is the body of Christ but 
 not corporally and it is the blood of Christ, but not corporally" 
 
 hnH ^^'"^1" r'^nu -^^^^^^f ^^^"^ '^'^ •* ^« ^l^'-^rly shown that the 
 body and b ood of Christ which are partaken of by the mouth of the 
 fai hful in the Church, are figures as regards the visible species, 
 but as regards the invisible substance, that is the divine power of 
 the word they are really the body and blood of Christ. Whence as 
 regards the visible creatures of bread and wine, they feed the body 
 but as regards the virtue of a mightier substance they feed ai^d 
 sanctify the minds of the faithful." 
 
 ^, _ AgrJn. " But because it is confessed that the body and blood 
 of Christ are present, this could not be but by a change being made 
 tor the better, yet is not that change made corporally but spiritually 
 so that It may be said to have taken place in a figure. Under the 
 wf/ J "f^-}''^^'-'''^ f'd wine, there exists the spiritual body 
 and blood of Christ. Both the bread and wine as they are corpor^ 
 ally handled are corporeal creatures, bnt according to their virtue 
 bod/and blood "''""'^ spiritually, they are the mysteries of Christ's 
 S^uch are the statements of one who on all sides is said to de- 
 ofTur own"^ ^^^ ""^ "^ Scripture, and the early Church, as well as 
 
 fn,-ni ^ '^^^^^ "T ^° ^o"sider the words of Becon, who cer- 
 tainly wil never^for a moment be placed in the «nks of those who 
 rTl u ""' f^"^"^f JO shew to any distinctively Koman doc- 
 trine. He speaks in the most contemptuous and coarse manner of 
 
30 
 
 THE DOCTRINK OF TIIK 
 
 I !l 
 
 ill 
 
 the Mass-Priests" of Rome, as he calls them. He sneaks almost 
 m favour of rejcctmg the use of the surplice, and of receiving the 
 Holy Communion ./V////.., as " the Lord and His disciples so par- 
 ook at the last supper." (?) Hence no one can question his Pro- 
 estantism. We find him setting forth the commemorative charac- 
 ter of this ordinanee. I shall quote only from his " Catechism," as 
 It is his tormal and carefully drawn up exposition of doctrine 
 
 Parker Soc Edn. p. 229. "The Supper of the Lord is an holy 
 Sacrament instituted of the Lord Jesus, to be a commemoration, 
 and perpetual remcmbiance of His body-breaking and blood-shed- 
 ,,'"§; .>?-> o^his passion and death upon the altar of the cross, that 
 the faithful communicants, eating and receiving these holy mysterie« 
 a mean the bread and wine sanctified in the body and blood of 
 Christ) s^hould earnestly set before their eyes the death of Christ 
 and all the benefits which they have received through the same " ' 
 ti,. f ^lf^ [;f^'^ Supper is an holy and heavenly banquet in which 
 the faihful Christians, besides the corporal eating of the bread and 
 
 l.?r T'li P^?^ ""^^^'^ '""^' ^° spi"tually, through faith, both 
 SU ^°?y °,f Christ, and drink his blood unto the confirmation 
 Of their fai h, the comfort of their conscience, and the salvation of 
 tneir souls. 
 
 "Tu^'u^^^J Irenceus, that learned and ancient father saith thus • 
 rhe bread wherein we give thanks, which is of the earth, receiveth 
 
 the calling of God IS no longer common bread, but the Eucharist, 
 1 Ijl ^T ^'"'"^"^'^ ^" ^^^thly and a heavenly." Again he 
 
 Ward of God, It ,s made the Eucharist, the body and blood of 
 Christ, of which our flesh is stayed and increased." Here saith 
 Irenreus plainly that the Sac.ament of the body and blood of Christ 
 coNSKSTETH of TWO things. One heavenly and the other earthly " ' ■ 
 Becon,_hke the other Reformers, abounds in quotations from 
 he early writers of the Christian Church ; it would be easy, there- 
 fore to multiply expressions like the above, but these instances 
 of his opinions are quite sufflcicnt to show that there is at least no 
 great variation we might almost say that they show agreement, 
 between him and men like Cranmer and Ridley 
 
 Bishop Poynet, Bishop of Rochester, 1546, and Winchester 
 dfedthereT 6 Q^een Mary's reign, retired to Strasburg and 
 
 During his exile he wrote a treatise on the Eucharist, on "The 
 F??' "f f e and substance of the body and blood of Christ in the 
 Euchanst. In it he says, "The body of Christ is at once truth 
 and figure : truth inasmuch as the body and blood of Christ is in 
 
 iLir^-T''^ "^""i^, ^'°"' the substance of the bread and wine, but 
 that which outwardly meets the senses is a figure " 4-ain " ^^r-m 
 these and many places it is evident that the Eucharist, Is far as ap- 
 
•'christian manual" VINDICATKl). 
 
 3* 
 
 )eaks almost 
 eceiving the 
 pies so par- 
 ion his Pro- 
 tive charac- 
 techism," as 
 rine. 
 
 is an holy 
 nemoration, 
 blood-shed- 
 i cross, that 
 y mysteries, 
 id blood of 
 
 of Christ, 
 ? same." 
 et in which 
 i bread and 
 
 faith, both 
 Dnfirmation 
 salvation of 
 
 5aith thus : 
 1, receiveth 
 Eucharist, 
 Again he 
 receive the 
 blood of 
 ^ere saith 
 1 of Christ 
 arthly." 
 ions from 
 isy, there- 
 instances 
 Lt least no 
 Lgreement, 
 
 Winchester 
 sburg and 
 
 , on "The 
 rist in the 
 nee truth 
 hrist is in 
 wine, but 
 T "From 
 far as ap- 
 
 pertains to the nature of a Sacrament, is truly the bojy and blood 
 of Christ, is truly a divine and holy thing, even when it is taken by 
 the unworthy, while, however, they are not partakers of its ,<>race 
 and hohness, but drink their own death and condemnation. Where- 
 fore the sacraments continue so long as they are sacraments to re- 
 tain their own virtue, nor can they be separated therefrom, j'or 
 ihcy ahcays consist of their own J>aris —an earthly and an heavenly, 
 a visible and an invisible, an inward and an outward, whether the 
 good take th-m or the bad. Besides, that commutation of the signs, 
 and the tran^iiion of the elements into the inward substance, which 
 everywhere occurs in the ancient writers, cannot e.vist if we separate 
 the virtue from the sign, and wish the one to l^e taken apart 
 from the other." 
 
 Hooker has been appealed to with the greatest confidence as 
 having denied a real presence in the Sacrament ; he apjiears to have 
 been desirous of using such language as would draw all parlies to- 
 gether; as, for f sample, when he states the three views, the Luth- 
 eran, Tridentine, and Calvinistic, he mentions the last as one that 
 as far as it ^oes, contradicts neither Scripture, nor the early fathers, 
 and urges that all might find agreement in it. In one place he 
 speaks of "all having come to an agreement concerning that which 
 alone is material, namely, the real pirticipation of Christ, and of 
 life in his body and blood by means of this Sacrament, wherefore 
 should the world continue still distracted and rent with so manifold 
 contentions, when there remaineth now no controversy saving only 
 on the subject where Christ is. A thing which can in no way 
 further or hinder us, howsoever it stand, because our partici])ation 
 of Christ in his sacrament dependeth on the co-operation of his om- 
 nipotent power which maketh it His body and blood to us whether 
 with change, or without alteration of the elements, we need not 
 greatly to care or require." 
 
 "Is there anything more expedite and 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 7vho receiving them, receii^e that by then, which they are 
 termed ? The bread and the cup are his body and blood, because 
 they are causes instrumental upon the receipt whereof the partici- 
 pation of His body and blood ensueth. For that which produceth 
 any certain effect is not vainly nor improperly said to be that ver}' 
 effect whereunto it tendeth. Every cause is in the effect 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 floweth. So 
 that His body and blood are in that very subject whereunto they 
 minister life, not .jnly by efiect or op'gration, even as the influence of 
 the heavens is in plants, beasts, men, and in everything which they 
 
32 
 
 THE DOCTRINE OF THE 
 
 quicken, but aUo by ., far more divine and mystical kindofumo» 
 
 ot' Ecd ;?«"; r'' "™' '™ "^ «' -" ">« r"!'" -e 
 one. —heel. Pol. Book V., c. Ixvii. 
 
 A little before this he had said, "These holy mysteries received 
 m due manner, do tnstnonentally, both make us partakers of the 
 gmce of that body and blood which were given for 'the life o he 
 Horld, and besides also vnpart, in true and real, though mystical 
 manner, the very person of our Lord Himself, whole, perfect and en 
 
 ^ Now, how can we in fairness, avoid the conclusion that Hook- 
 er srea views were undoubtedly at variance with those who saw in 
 the Holy Sacrament "only bare symbols?" Like others he was 
 strongly of opm.on that the only u.eful feeding was spiritually in the 
 vedof hematenalbreadand wine, there exists the spiritual body 
 
 Z ru J It T ' '"'^ '^'' " '^' ^^^'•^^^^-^ '•^^-■v<^d dictrine of 
 the Church of Lngland. But to say that Hooker therefore rigidly 
 excluaed any real presence in the Sacrament is to make his words 
 above quoted worse than meaningless, it is to make them mislead- 
 ZinT^'T '• 7''"°'"''''>'^''^'^ '^•'"- "^^hat these elements 
 them h .T 'f'^'"'^^ ""^' '' '^ ^"-gh to me which take 
 them, that they are the body and blood of Christ. His promise in 
 witness hereof sufficeth. His word He knoweth which way to ac 
 comphsh. Why should any cogitation possess the mind of a faith- 
 ful commumcant, but this, O my God, Thou art true; O my soul 
 thou art happy." ' ^ ^°"'' 
 
 Bishop Beveridge, born 1637, in 1704, under Queen Anne 
 Bishop of S. Asaph, died X708; in xCgo he was Chaplafn o VVHir; 
 and Mary. From his and other exertions arose the great Society" 
 Promotmg Christian Knowledge and of the Propagation of the 
 Gospel in tore.gn parts-two societies which have been of such ines- 
 timable blessing to our Canadian Church. 
 
 In his sermon on " Christianity and Holv Prl^«fK. a » r 
 speaking of „e sacrifices of praise L than™; ^ :*r„t pu'^' 
 prayer, he goes on to say-" Bu, ti,e sacrifice that is most prop r 
 and pecuhar to the Gospel is 4 .^acramer.t of the Lord s S ^ 
 
 
CHRIS I IAN MANI;AI, " VINI)I(AIKI». 
 
 33 
 
 
 instituted by our Lord Himself to succeed all the Moodv sacrifices in 
 the Mosaic law. 
 
 For, though wc cannot say, as some absurdly do, that this is 
 
 such a sacrifice whcrelty Christ is uxain offered up to (Jod both for 
 
 the living and the dead, yet it nir y as properly be called a sacrifice 
 
 as any that was ever offered, except that which was offered by Christ 
 
 Himself; for His, indeed, was the only true expiatory sacrifice that 
 
 was ever offered. Those under tlie law were only types of His, and 
 
 were called sacrifices only upon that account because they typified 
 
 and represented that which he was to offer for the sins of the world, 
 
 and therefore the Sacrament of Christ's body and blood may as well 
 
 be called by that name as they were. 'I'hey were typical, and this is 
 
 a commemorative sacrifice : they foreshadowed the death of Christ 
 
 to come. This shews forth his death as already past, " For as often," 
 
 .aidi the Apostle, " as yc eat this bread and drink this cup, ye do 
 
 ;;hew the Lord's death till he come." This is properly our Christian 
 
 sacrifice, which neither Jews nor (Gentiles can have any share in, as 
 
 the apostle observes : " \Ve have an altar, whereof they have no right 
 
 to eat which serve the tabernacle"; an altar where we partake of the 
 
 great sacrifice which the eternal Son of (iod offered up for the sins of 
 
 the whole world, and ours among the rest, that Almighty God may 
 
 be reconciled unto us, and receive us again into His love and favor, 
 
 and make us happy in the enjoyment of it for ever." 
 
 Farther on he speaks of our Ford as "the true High Priest, 
 appearing in the presence of (Jod making atonement and reconcilia- 
 tion for all that believe in him, by virtue of that blood which he shed 
 for the sins of the whole world when he was upon earth. And that 
 seems to be the reason why, in the Revelation, he is all along rejjre- 
 sented as a Lamb sitting on his throne, because he sits there as the 
 Lamb that offered up himself for the sins of the world, and by virtue • 
 of that one oblation of himself once offered he is continually propiti- 
 ating or reconciling his Father, and so interceding with him for all 
 his faithful people that their sins may be pardoned, and their persons 
 accepted of, or accounted righteous before ( Jod. This he always did, 
 is still doing at this -very moment, and so will to the end of the 
 world." 
 
 As regards the " elements " he says (Exposition of the Cate- 
 chism S. P. C. R. Ed. p. 126,) " Which therefore are not in shew and 
 app arance, but verily and indeed (according to the sense wherein 
 the Lord, instituting the Sacrament, spoke those words) taken and 
 received by the faithful in the Lord's Supper." Whereas the only 
 begotten Son of God having assumed a human body, gave it to be 
 broken, and the blood in it to be shed, and so offered it up as a sac- 
 rifice for the sins of mankind in general. In this sacrament He com- 
 municates and applies it particularly to his faithful people, saying to 
 them, "This is my body which is broken for you." So that all who 
 
^4 
 
 III? liofTRINK OK THK 
 
 I 
 
 iiyhty iL(tivc this sanaineiu do //,f,r/>y actually partake of the ureal 
 Sairihce whuh he ofrcrcd. and of all the benefits whi.I. he therebV 
 '^Zw *'"' '"'''"'''"''• '" "'■'^^''' ^" ^^"^ Sanctifying and Saving of their 
 
 In his Imok on the XXXIX Articles he quotes with approval 
 the w.^rds of the S. Cyril of Jerusalem to this effect, "With all cer- 
 taiiuy and j^rsuasion let us par-' of it as of the Body and Hlood of 
 I hrist, lor under the type of , .cad his liody is given to thee, and 
 under the type of wine his blood is given to thee ; that partaking of 
 tlic body and blood of Christ thou niayest be of one body and blood 
 with him. Therefore saith St. Hilary, " of the truth of the Hesh and 
 Mood there is no place left to doubt, for now by the profession of our 
 Lord Hiniselt, it is truly flesh and blood." 
 
 Bishop Hurnet's opinion of the Kucharist is evident from his 
 endorsation in such unciualified terms, of Bertram's book, which \ 
 have (juoted above Such an endorsation in a writer like Bishop 
 Hurnet may well be taken as evidence enough of his opinions 
 I'lsiop Jeremy Taylor is an important witness, inasmuch as his 
 authority was greatly relied on, Sir Robert I'hillmore .says, by the 
 
 < (ninse tor the prosec ution of Mr. Bennett, already often alluded to 
 in this letter. It seems really strange that this should have been the 
 
 < use m view ot .such clear passages of this Bishop's writings which 
 speak in such i)lain language of the Real i'resence, the Priesthood of 
 the Church ; the Juicharislic Sacrifice ; the efTcctive nature of our 
 hucharistic pleading. J 'here can be but a small portion indeed of 
 his writings quoted; the only difliculty is in selecting. The follow- 
 Mig j)laces may be especially noted :— 
 
 On Christ's Priesthood, see " Office Ministerial," Sec. V S y.. 
 
 ♦ His l^nests on Karth, •' " «» ». yil ^28* 
 
 The Holy (ihost the Consecrator, " « " VH ^ ' o' 
 
 Pleading of the Sacrifice. " Worthy Communicant," Sec' IV 8 ^ 
 throughout. ■ ^ 
 
 Christ Offering in Heaven, " Life of Christ,'" Sec. XV. Ji 7 
 Doctrine of Real Presence in Church of England, " Real Pres- 
 ence, Sec. I., ;:< 4-5. 
 
 (In this latter ^, Calvin is quoted as saying "In the Supper 
 Christ Jesus, viz., His Body and Blood, is truly given under the skns 
 ot bread and wine." ° 
 
 'I'hese passages copied out at length would lurnish a most com- 
 plete and clear treatise in short compass upon this most vital subject 
 It IS most vital because the experience of late years has conclu- 
 •sively shewn that the revival of a true faith regarding the Holy 
 
 • I'.uchanst, accompanied though it may have been by excesses in defi- 
 nition or aberrations in practice, has been the root from which have 
 sprung all those marvellous fruits which have made the Church in 
 Lngland a marvel among the nations of the earth, as it was before 
 
CHRISTIAN MANUAI " VINDKAIKD. 
 
 35 
 
 r the yreat 
 le tijcrcby 
 ig of iheir 
 
 1 approval 
 th all c;er- 
 1 iJIood of 
 thte, aiul 
 rtaking of 
 and blood 
 Hfsh and 
 ion of our 
 
 from his 
 I, which I 
 :e Bishop 
 opinions, 
 ch as his 
 s, by the 
 illuded to 
 
 been the 
 gs which 
 sthood of 
 X' of our 
 ndeed of 
 le follow- 
 
 ^. S 1-2. 
 
 1. i5 2, 8. 
 I- J5 9- 
 
 il- 
 
 eal Pre.s- 
 
 unknown and disregarded, while on the other hand, in Ireland where 
 Sacramental teaching has been suth as to make the Holy Commii 
 nion a inerely bare commemorative ceremony, the Church' has stead 
 ily dwindled and lost inllueme instea I of gaining it ; while, moreover. 
 f)y far the larger i)orti()n of Irish Churchmen who have come to this 
 country have become adherents of other religious bodies. In ilu t. 
 my l'>rd, It is not too much to say that wherever the Church is 
 found, either in Kngland or her colonies, or in the neidiboiiiiu 
 country of the United States, to be active, living, and fruitful in good 
 works of a I kinds, there certainly will not be found the lowest views 
 regarding this most blessed mystery. While, on the other hand, th.- 
 reverse of this is e-iually true, low views of this Sacrament are ever 
 attended by what may be termed a low Christian vitality. 
 
 The celebrated Hammond, one of the Presbyterian assemblv of 
 l^ivines in 1643, named Hishop of Worcester 1660, died the same 
 year: says in his "Practical Catechism, ".As verily .as I eat the bread 
 in my mouth, so venly (iod in heaven bestows on me, communicates 
 to me. the Rody of the Crucified Saviour." 
 
 Mi.shop Ken, one of the seven Bishops sent to the 'lower by King 
 .lames II, and who died 171 1. .says in his "Kxposition of the Cate 
 chism : 
 
 I believe, O Crucified Lord, that the bread whi( li we break in 
 the celebration ol the Holy Mysteries is the communication of Thy 
 Hody, 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 Holj- Spirit by Thy breath to Thy di.sciples, for which all love, all 
 glory be to thee. ' 
 
 ■ru n? ^'F^ Incarnate, how canst Thou give us Thy Flesh to Kai. 
 I hy Blood to Drink: how Thou who art in Heaven art present on 
 the .\ltar I can by no means explain: but I firmly believe it all bt-- 
 cau.se rhou hast said it, I firmly rely on Thy love, and on Thy omni- 
 potence to make good Thy Word, though the manner of dointr it I 
 cannot comprehend.'' 
 
 Supper, 
 the signs 
 
 ost com- 
 subject. 
 conclu- 
 le Holy 
 s in defi- 
 ch have 
 lurch in 
 s before 
 
 That I may .sing the mystery divine 
 Of God incarnate veiled in bread and wine ; 
 How Godhead to our human fle.ih was joined 
 Transcends the reach of an angelic mind. 
 How God and man with bread and wine unite 
 Is too sublime for bounded human sight : 
 To boundless fiodhead both united are, 
 Gofl tabernacles here, and temples there. 
 
 No paper on this most sacred subject could be put forth without 
 at least mentioning the argument for the Real Presence derived from 
 tne early writers oi the Christian Church to whom our reformers con 
 
I 
 
 
 36 
 
 I'HK DOCIRINK OK IHK 
 
 tinually referred, and by whom they ahvays, in the most emphhtic 
 manner, professed to be guided. The l<:utychian heresy, as it was 
 called, condemned by one of the (ieneral Councils A.D. 451, was 
 said to maintain that there was but one nature in our blessed I-ord 
 after hh Incarnation, for that the human nature was absorbed into 
 ihe Divine. The fathers of the cluirch, among other arguments 
 against this heresy, used the one furnished by the Holy FAicharist 
 in this Sacrament there being a Sacramental union l)etvveen the Body 
 and Blood of Christ and the Bread and Wine : it illustrated, therefore, 
 exactly, the union between the J)ivine and Human Natures of our 
 blessed Lord, neither being absorbed into the other, but both separ- 
 ately retaining their true and proper being, the human 'being no more 
 turned into the Divine Nature than the bread or wine into the Body 
 and Blood of Christ. Thus showing the universal belief of the 
 Church to ht—an(/ to /lUT'e a/7iiays dee// — (i.) That in the Eucharist 
 is no carnal transubstantiation ; and (2) that there is something more 
 objectively present with the sacramental emblems than merely bare 
 I)read and wine : in fact that under the forms of bread and wine were 
 invisibly present, yet really there— the Body and Blood of Christ. 
 Had not this been so, the illustration would have been as deceitful ai 
 it would have been useless : in fact it would ha\e been altogether on 
 the side of the heretics. Moreover, if the belief had not been as an- 
 cient as the church itself, the Kutychians would certainly have met it 
 with the retort that such an opinion was a merely modern innovation: 
 and they would not have had more than a few centurie^ to traverse alto- 
 gether. Hence, any one can readily infer the weight and importance 
 of all this as regards our own times and circumstances. In fact it 
 proves the doctrine of the Real Presence, objective and spiritual, as 
 distinguished from Transubstantiation to have been the doctrine of 
 the C'hristian Church from its very foundation. 
 
 As an appendix to these statements of our own writers it may 
 not be amiss to add, as instances of how this subject has been spoken 
 of by others not belonging to us — a few quotacions from authoritative 
 and other writings. I do not urge these as having any more import- 
 ance than this, viz., to indicate the incorrectness and ignorance of 
 the assertion that deep and mystical words regarding the Sacrament 
 are indications of Romish teaching. 
 
 The following Hymns of Rev. Isaac Watts, D.D.,the well known 
 author of the Hymns for Children so much used by Protestants of 
 every name, are taken from an edition of his works in nine volumes. 
 Printed by Ed. Baines, of Leeds, for Wm. Baynes and others of Lon- 
 don, T813. Dr. Watts was born in 1674; in 1728 the two universities 
 of P'.dinburgh and Aberdetn gave him, without either his solicitation 
 or knowledge, the degree of Dr. of Divinity. Dr. Watts died in 1748, 
 after ;? ministry of 50 years in the Independent Chapel, in Ma k Lane, 
 London. The language of these hymns is therefore most worthy of 
 
CHRISTIAN MANUAI/ VINDICATED. 
 
 37 
 
 t einphhtic 
 ,, as it was 
 ). 451, was 
 ^ssed Lord 
 orbed into 
 arguments 
 FAicharist 
 
 I the Body 
 , therefore, 
 ires of our 
 loth separ- 
 g no more 
 
 ' the Body 
 ief of the 
 Eucharist 
 bing more 
 erely bare 
 wine were 
 of Christ, 
 jceitful ai 
 igether on 
 ien as an- 
 Lve met it 
 movation: 
 'erse alto- 
 iportance 
 In fact it 
 iritual, as 
 Dctrine of 
 
 TS it may 
 n spoken 
 loritative 
 e import- 
 irance of 
 acrament 
 
 II known 
 istants of 
 volumes. 
 
 1 of Lon- 
 iversities 
 icitation 
 in 1748, 
 . k Lane, 
 orthy of 
 
 notice as an answer to those who wish to see erroneous or Romish 
 doctrine in all such hymns as contain more devout or mystical lan- 
 guage than those which have nothing above the common place where- 
 with to express the mystery of the Holy Communion. The hymns 
 I am about to cjuote were sung for years by Dr. Watts' congregation 
 more than a century ago. , 
 
 In his sermon (XXXVl; on the "Practical uses of Christ's atone- 
 ment, after giving witness against the notion of a renewed sacrifice in 
 the mass as being an error, he has, further on, these words, "The doc- 
 trine of the atonement of Christ gives us a blessed invitation to the 
 Lord's Supper, where Christ crucified is set before us in the memorials 
 of his propitiation. 
 
 The propitiation of Christ is of so constant and universal use in 
 the whole of our religion, that our blessed Lord would not suffer us 
 to live without some sensible tokens and signs of it, and these are to 
 be frequently repeated to the end of the world, and therefore he has 
 given a most express and positive command— this do in remembrance 
 of me. Our blessed Lord has not given us such a peculiar memorial of 
 any of his other actions or offices as he has of his priesthood and sacrifice." 
 
 "Shall I dare to say, it is enough for me to read it (the propitia- 
 tion of Christ) in the Bible, to hear it in the rainistr)- of the word, to 
 meditate on it in private, when my Lord has gi\ en me an express 
 command to receive it in those emblems and sensible figures of Bread 
 and Wine, and has sanctified them for that very purpose ? 
 
 In all these words there is nothing of carnal, or corporal presence, 
 or in fact anything like the language used in our own formularies ; 
 and 1 cannot find anything more definitely setting forth Dr. Watts' 
 views than tlie short extract just given. Hence it is all the more as- 
 tonishing to find him writing such hymns as those which he has styled 
 in his III Book Hymns, "Prepared for the Holy Ordinance of the 
 Lord's Supper." 
 
 WATTS' HYMNS. 
 
 HYBCJn. 
 
 Jeeus invites bis saints 
 To meet around His board. 
 Here pardoned rebels sit and hold 
 Communion with their Lord. 
 
 For food He gives His Flesh ; 
 He bids us drink His Blood : 
 Amazing favour ! matchless grace 
 Of our detcending (?) God. 
 
 This holy bread and wine 
 Maintains our fainting breath, 
 By uiiioa with oar 'Iviag God 
 And interest in His death. 
 
 j HYMN V. 
 
 j Blest be the Lord that gives His Flesh 
 i To nourish dying men, 
 And often spreads His Table fresh, 
 Lest we should faint again. 
 
 HYMN VI, 
 
 The Lord of life this table spread, 
 With Hid OT^a flesh and dying bluud. 
 
 HYMN XV. 
 
 Happy the men that eat this bread, 
 But doubly blest was ue 
 
 Th&t grliiiiy ?j0^6(1 liiS loVing lU'oiM 
 
 And leaned it, Lord, on Thee. 
 
38 
 
 THK DOCTRINE of 
 
 \^^\h ?^ """/ ^«''«''*« ^« taste 
 As that great favorite did • 
 
 And sit and lean on Jesus' breast 
 And take the hearenl^breaS 
 
 ^T/J'"*"? ''"' P'^'ace of the skies 
 Hither the King descends •' 
 
 ^7«':™y beloved, eat (he cries) 
 And dnnk Salvation, frieSds^ 
 
 A„H ;k " 'i" ^" y*'"'' pains. 
 
 Frn« r^ '''^*™« «f P^'-don flow 
 From these my pierced veins. 
 
 HYMN XVri. 
 
 This soul-reviving wine 
 
 w^f^" ^^r'o'""-' 'tis Thy Blood! 
 We thank that sacred flesh of Thine ^ 
 For this immort»l food. 
 
 The banquet that we eat 
 
 Is made of heavenly things 
 liarth has no dainties half so 'sweet 
 
 As our Redeemer brings. 
 
 The Angelic host above 
 Cm never taste this food ; 
 
 I'HK 
 
 ' "^ Bn/r/ "r". '''«»• Maker's lov.. 
 «ut not a Saviour's blood. 
 
 UVM.N XIX. 
 
 Atthy command, our dearest Lord 
 I TK^u? '^'^ '^"end Thy dyinfffeMf • ■ 
 
 j HVJfN XXV. 
 
 " An J^'T ''7«n«>"ng justice stands 
 And p eads its dieadful cause 
 
 fl.^re saving mercy spreads Ter h;nd8 
 Like Jesus on the Cross. ' 
 
 Thy saints attend with every grace 
 On .bis great Sacrifice. ^^ 
 
 : And in the words of onr r.-r„ n 
 I "union Hymn, we may collude:-"- 
 I Hail, Sacred Feast which Jesus makes 
 Rich banquet ot His Flesh and Blood. 
 
 PRESBVTKRIAN CONFESSION OF FAITH. 
 Larger Catechism Question i68. 
 Q. What IS the Lord's Supper? 
 
 wherein, ^yy^J^^aS^iZ]^:^^?' ^'' '"' ^^^^ '^'^^^^^--t, 
 pointment of Jesus ctis^ H.^^death^^^ «'me according to the ap! 
 
 worthily communicate feed uoon hk hoH 'f?/^'? ^ ^"^ ^^ey thlt 
 nourishment and growS in^r "e Lv Ji'""'^ '^'^"^ '^ '^'^' «I^'"tual 
 with him confirmed: testify and r'en^ 1 ""'7/'^^ communion 
 
 senses : so the. that worth „ themselves are to their outward 
 
 l-rd's Sui^perllo ,ho™;*tVuZ",hf « i" '"= /""-"eat of tie 
 
 no, after a corporal and caS b 'tTn '^ "Si .r^"!"!" "^ 9'-'. 
 
 -i-.iiLu.ii mannei j yet truly and 
 
CHRISTIAN manual" VINDKATKI). 
 
 39 
 
 aker'g lovo, 
 lood. 
 
 rest Lord. 
 ™g feast : 
 
 feeds 
 
 •very 
 
 Jispluy**,], 
 'hey chiiip, 
 ■k the brcnd. 
 
 16. 
 
 Ataads. 
 aiise ; 
 her hands, 
 
 ('grace 
 
 own Coiu- 
 lude : — 
 
 !U8 makes, 
 and Blood. 
 
 stament, 
 > the ap- 
 hey that 
 spiritual 
 imunion 
 nd their 
 fie same 
 
 : Lord's 
 
 or car- 
 Lord's 
 iver, no 
 utward 
 ; of the 
 Christ, 
 jlyand 
 
 really, while by faith they receive and applv unto themselves Christ 
 crucified, and all the benefits of his death. ' 
 
 Q. 174. What is required of them that receive the Sacrament of 
 the Lord's Supper in the time of the administration of it? 
 
 A. It is required (.f them that receive the Sacraments of the 
 Lord's Supper that dtoin)^ the time of the administration of it with all 
 holy reverence and attention they wait upon Clod in that ordinance ; 
 diUgently observe the Sacramental elements and actions : heedfully dis- 
 cern the Lord's Body, and affectionatel}- meditate on his death and 
 sufferings, and thereby stir up themselves to a vigorous exercise of 
 their graces in judging themselves, and sorrowing for sin ; in earnest 
 hungering and thirsting after (Z\\\\?x. feeding on him by faith, receiving 
 of his fulness, trusting in his merits, rejoicing in his love, giving 
 thanks for his grace ; in renewing of their covenant with ( iod and love 
 to all the saints. 
 
 The Shorter Catechism. 
 
 Q. 96. What is the Lord's Supper? 
 
 A. 'I he Lord's Supper is a Sacrament, wherein, by giving and 
 receiving bread and wine, acrording tc Christ's appointment, his 
 death is shewed forth ; and the worthy recei\ers are, not after a cor- 
 poral and carnal manner, but by faith," made partakers of His Body 
 and Blood, to their si)iritual nourishment and growth in grace. 
 
 Q. 97. What is required to the worthy receiving of the Lord's 
 Supper ? 
 
 A. It is ref|uired of them that would worthily partake of the 
 Lord's Supper that they examine tlicmsclves of their knowledge to discern 
 the Lord'^ Body ; of their faith to feed upon him . of their repentance, 
 love, and obedience, lest comins; unworthily, they eat and drink judg- 
 ment to themselves. 
 
 In the "Directory for the Public Worship of God," in the por- 
 tion headed "Of the celebration of the Communion, or Sacrament of 
 the Lord's Supper," the minister is -'directed to make a short exhor- 
 tation expressing the inestimal)le beneiit we have by this Sacrament ; 
 setting forth the great necessity of having our comforts and strength 
 renewed thereby, in this our pilgrimage ; how necessary it is that we 
 come to it with knowledge, faith, etc. : how great the danger to eat and 
 drink unworthily. He is to show "in a few words" how the elements, 
 othenvise common, are now set apart and sanctified to this holy use by 
 the 7vord of institution and prayer. 
 
 He is then to commemorate the benefits of Christ's death and 
 sufferings to thank (Jod for all the means of grace, and for this sacra- 
 ment in particular by which Christ and all His benefits are applied and 
 sealed up unto us. And then "earnestly to pray to (iod to vouchsafe 
 his gracious presence, and the effectual working of His Spirit in us; and 
 so to sanctify these elements both of bread and wine, and to bless his 
 own ordinance that we may receive, by faith, the body and blood of 
 
40 
 
 THE DOCTRINE OF THE 
 
 Jesus Chnst crucified for us, and so to feed upon him that he ,»nvi 
 one with us, and we one with him; that he mTh ™in ' lldll' 
 h.m, and to H,m who loved us and gave himseff for ul " 
 
 . . In the Confession of Faith," Chap. XXVII ii 2 we read • "Th.. 
 
 (The "Evangelical Lutheran" is the Established or St-te rhur.u 
 
 Supprr'" ^^ '' ^'""^""^ "^^'^^ ^"''■^'"<^"* °^^^^^ ^^1^-'-" or "The Lord's 
 
 familyO "'' ^''''" ^'" '" "^^''^ ^' '' '° ''^ ^^^^^^ ^^ *h^ head of a 
 
 What is the Sacrament of the Altar ? 
 
 It IS the true ^ody and blood of our Lord T^^nc ru.;.*^ a 
 i\ie Krpo.] .,p^ .„.•,„ /T r^^ • ^^ /'"lu jesus Christ under 
 
 Again, in Christian Questions and Answers,' Question i. is 
 
 What induces you io believe it ? 
 of it ™ri slst/btood'"' ' '■ ^""^ "' ^ *'' '- "'y ""O^ ^ ^™'' ye, an, 
 .hu. I!iX:?hrpIe°dge."'''" ~" P""""^ "f "'■' ^"''y™" Wo"", and 
 
 oft as ye do It, m remembrance of me." ' '^' 
 
 . Again, in the " Additions to Luther's small ntprh.^n. " r> 
 
 With what do you receive the body of Christ ? 
 
; he may be 
 5 and we in . 
 
 id : "There 
 / union be- 
 
 pass that 
 r." 
 
 lism", pub- 
 
 sterium of 
 
 ' Philadel- 
 
 ^te Church 
 itionofthe 
 
 )r German 
 
 savored to 
 
 and pray 
 
 Jntinue to 
 
 1 manner 
 1 which it 
 
 he Lord's 
 
 lead of a 
 
 1st under 
 istians to 
 
 on 13 is, 
 St are in 
 
 k ye, all, 
 
 )od, and 
 
 [ding of 
 is do, as 
 
 Ques- 
 le Holy 
 lood in 
 
 "CHRISTIAN manual" VINDICATED. 
 
 4« 
 
 I receive the body of Christ with the bread (i Cor. x. x6.) 
 
 When do you receive the blood of Christ ? 
 
 I receive the blood of Christ with the wine (i Cor. x. 16.) 
 
 Again, Q. 59. What is the Lord's Supper ? 
 
 The Lord's Supper is a holy sacrament and divine sign wherein 
 Christ being present, truly gives and extends to us His Body and 
 Blood, with the bread and wine, and thereby assures us that we have 
 remission of sins, and eternal life. 
 
 Q. What do you receive, and eat and drink, in the Lord's Supper 
 with the bread and wine ? I eat and drink the true body and the 
 true blood of Jesus Christ according to the words of St. Paul, 
 ^i Cor. X. 16.) 
 
 In the same book is printed a translation into English of the 
 Augsburg Confession, with a preface giving its history. In this pre- 
 face occur these memorable and weighty words : 
 
 " This Confession, which is the first of all the Protestant Con- 
 fessions, is distinguished for the purity of its doctrines. It exhibits 
 Divine truth in a form which the true believer will always regard 
 with love and admiration. Its doctrines were rigidly maintained in 
 the succeeding confebsions or creeds of the Evangelical Lutheran 
 Church, which are the following :— The ApologY; The Smalcald 
 Articles, Luther's Small and Large Catechisms, and the 
 Formula of Concord. These creeds developed more fully the 
 doctrines of the Church, and furnish satisfactory evidence of the 
 perfect conformity of the Church doctrine, in all its parts, to the 
 Word of God." 
 
 It is well known to all who know anything of the history of the 
 39 Articles of the English and American Churches that they are 
 almost a reproduction of this Augsburg confession. 
 
 Article X. of the Augsburg Confession is "of the Lord's 
 Supper." " Concerning the Holy Supper of the Lord, it is taught 
 that the true body and blood of Christ are truly present, under the 
 form of bread and wine, in the Lord's Supper, and are there admin- 
 istered and received. The opposite doctrine is therefore rejected." 
 
 HYMN 752. 
 From Jesus' sacrifice 
 And sacrament we rise 
 Borne on wings of faith and love 
 To the mansions of the blest — 
 Triumph with the saints .ibove, 
 Share that everlasting feast. 
 
 HYMN 753. 
 
 This Eucharistic feast 
 Our every want supplies 
 
 WESLEY'S HYMNS. 
 
 (As now inuso.) 
 
 And still we by his death are bless'dt 
 And share his sacrifice. 
 
 HYMN 754. 
 
 Well pleasing to our God above 
 
 His sacrifice of life and love, 
 
 I plead before the gracious thtOoe- 
 
 HYMN 627. 
 
 Entered the holy place above 
 Covered with meritorious scars, 
 
42 
 
 THE DOCTRINE OF THE 
 
 The tokens of his dying love, 
 Our great Iligh Priest in glory bears, 
 He p;eads his jiassion on the tree, 
 He shews himself to God for me. 
 
 HYMX 550. 
 {Invocation of the IIolij Ghost.) 
 
 Come, Holy Ghost, thine influence shed, 
 And realize the sign ; i 
 
 1 hy life infuse into the bread, 
 Thy power into the wine. 
 
 Effectual let the tokens prove, 
 
 And marie by heavenli/ art, 
 Fit channels to convey our love 
 
 To every faithful heart. 
 
 Thou didst for all mankind atone. 
 And standest now before the throne. 
 
 Thou standest in the holy place 
 As now for guiity sinners slain ; 
 
 1 he blood of sprinkling speaks and prays 
 All prevalent for helpless man ; 
 
 Thy blood is still our ransom found, 
 
 And speaks Salvation all around. 
 
 IThe Father still respects thy Sacrifice ; 
 j Its savour s^veet does always please'; 
 The offering smokes througl'i earth and 
 
 skies, 
 [Diffusing life and joy and peace : 
 To thexe thy lower courts it comt;', 
 And fills them with divine perfumes. 
 
 HYMN 551, 
 
 Victim Divine, thy grace we claim. 
 While thus thy precious death we shew, 
 
 Once offered up a spotless lamb, 
 In thy great temple here below. 
 
 j We need not now go up to heaven, 
 I ,,,"^""2 tJie long-sought Saviour down ; 
 
 Jhou art to all already 'nven 
 Thou dost even new thy banquet crown ; 
 To every faithful soul appear. 
 And shew thy real Presence here. 
 
 I have thus endeavored, my Lord, as faithfully and honestly 
 
 nnnn .b^T?"^ ^?''''' ^° '"^ ^°"'' ^^^ ^^''^^^^"g °^ °"r Church 
 
 upon the Holy Sacrament as contained in her formularies, and in the 
 writmgs of her popular divines. I think I may venture to hope that 
 1 have adduced enough to justify from all charge of Romish error 
 everythmg that has of late been objected to in the last pamphlet of 
 the so called, but wrongly called, Church Association of Toronto 
 It has been so confidently asserted— and thus far, never definitely 
 contrad,cted-that the teaching of the Articles of the Church and 
 
 he Reformers is opposed to any other view than this, viz., that in 
 the Sacrament the Body and Blood of our Lord are not really pres- 
 ent, but only the symbols or memorials of His Body and Blood"- 
 that the oaly presence of Christ is in the heart of the faithful 
 receiver. I believe, my lord, that I have shown that every name of 
 note in the Church cannot be ranked on the side of such an opinion. 
 
 nfflvJ'-'^'"^ ^''""^ "° instance of ignorance "of that whereof they 
 affirm is more noteworthy than where those who adopt the Zuin- 
 han views cf the Lucharist quote the well-known rubric in the 
 Piayer-Book after the office for ihc "Communion of the Sick^ 
 where it is said that, '-if a man, by reason of sickness or any other 
 Just irapediment, do not receive the Sacrament of Christ's Body and 
 
 ^t'L "l ^r'V^^i?" ^"^^^"^^ '"'" that if he do truly repenrhim of 
 hissms, etc. he doth eat and drink the Body and Blocd of our 
 baviour Chrtst profitably to his soul's health.^althougi he do not 
 
"christian manual" vindicated. 
 
 43 
 
 receive the Sacrament with his mouth." And the use made of this 
 rubric is thus worded by the Zuinglian parly, " Further as if to pre- 
 ckide the possibility of such an unscriptural idea, such a return to 
 mediaeval superstition as that the I,ord's body is there, /. e., in the 
 Bread, we read, etc." And then the rubric is quoted. Now, this 
 rubric occurs in the Sarittn Manual centuries before the Reforma- 
 tion. There, in the cases specified in our rubric, the Priest was 
 directed to say, " Brother, in this case true faith and good will suf- 
 ficeth thee ; only believe, and thou hast eaten," quoting S. Augus- 
 tine's word.s, " Crede et mandu castiy But how "fond" a thing, and 
 vainly invented is the inference that would be drawn from this 
 rubric, viz., that it excludes the Real Presence is not only seen in the 
 fact that it was used long before the Reformation, but also from the 
 circumstance that even the Council of Trent (Sess. xiii. c. 8) enun- 
 ciates the same thing. It makes three classes of communicants, viz., 
 those who only received as sinners, sacramentally ; those who re- 
 ceived only spiritually — viz., those who, through the wish, eat that 
 heavenly bread, and feel its fruit and benefit ; the third who receive 
 both spiritually and sacramentally to their good. Hence, then, it is 
 only in the densest ignorance of its history that this rubric has been 
 brought fonvard againet the doctrine of the Real Presence. And it 
 is quite true to say deliberately that if examined by any one who will 
 take the trouble to do so, all the other arguments lately advanced 
 by the Zuinglian party will be seen to be equally fallacious. 
 
 I have the honour, therefore, my Lord, as an humble represen- 
 tative of those who hold, with the writers of our Homily, that in the 
 Lord's Supper there is " no untrue figure of a thing absent" to lay 
 our case, and its defence thus imperfectly attempted, before your 
 Lordship as our Father in God, .vhose office it is to correct us if we 
 are in error; and I have no hesitation in assuring you that I, for one, 
 will be always ready, nay, most eagerly desirous to withdraw, 
 wholly and honestly, any opinion or statement that is contrary to the 
 
 teaching 
 our own. 
 
 of the earliest 
 
 ages 
 
 of the Church, or at variance with 
 
 I am, my Lord, with much respect, 
 
 V.:ry faithfully yours, 
 The Author of the Christian's Manual. 
 
 Port Hope, February, 1875. 
 
i:»i 
 
 44 
 
 THE DOCTRINE OF THE 
 
 POSTSCRIPT. 
 
 '"^^T^F^^^^^ ceding o, 
 
 ^^^^S^Sl^^S^'' ''''"'" '^ '" -'^ "-■'- continually, 
 
 the Blood of our I ord ^esus rSkf °£ • """^u^^'V'lV ^^"'^' ^"^^ '''is cup 
 they njay be toYh;ptta£s^c,Yh ^SriS^o/tS"^ ^'P'"'" J''^' 
 
 the^SdiVrnhe"^ ^^^^^^ °^P'^-''y =1' p-bridge. stated as 
 
 Calvin himself has the following language • 
 
 CS.S, . «S3 .r;s,i£.-i'^f r^^r..'L-:-.? S' ¥,4neS>; 
 
"christian M NUAL" VINDICATtD. 
 
 45 
 
 if there were nothing else, ought abundantly to satisfy us, since wo un<lcrstancl 
 that Christ, in His Supper, gives to us the true and proper subst," of His Body 
 and Wood."— (De Citua liomini) p. 123. 
 
 At;ain, " They (the elements) rece've the name of Christ's Body and Blood, be- 
 cause tiiey arc, as it were, instruments by which the Lord Jesus Christ distrilnites 
 to us I lis Body and Blood." 
 
 N.B.— Note, also, the arrangement entered into by the Church of England with 
 regard to Lutheran ministers in the matter of the Jerusalem Bishopric, viz , how 
 HubxcHption to the Cinl'esnion of Avun/jurg was actually put on a par with sub. 
 sciiption to the xx.xix Article.^. — see above. 
 
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