alone, is the adorable presence of Christ, and thither only must our adoration be addressed; there only can it be paid by hearts uplifted by faith. Those who practise that superstition defend their conduct by the words of the great doctor, S. Augustine, who says that "No one eats that flesh except he have first adored it." On which our learned Bishop Jewel, replies, "The saying is good; and where we eat it, there we adore it. We eat it in heaven only, in the Upper Chamber, for there only is that Body present, and there also we adore it, and there only-not in the elements, or on the earth, for it is not present here."

And the same is the argument of the learned Bishop Bull, who, condemning the errors of Rome, says, "But the worst ceremony of all is the elevation of the Host, to be adored by the people as very Christ Himself under the appearance of bread, whole Christ, God and man, while they neglect the old 'Sursum Corda,' the lifting up of their hearts to heaven, where whole Christ indeed is."

It is this scriptural doctrine of the lifting up of our spiritual being to the Upper Chamber where Christ is, that expels this grievous superstition, as it answers all those other errors and corruptions.

But there are errors of defect, as well as of exaggeration, in respect to the efficacy of this Holy Sacrament. Some of the foreign reformers, in rejecting the errors of the corporal presence, and the superstitions that flowed from it, over-stepped the bounds of sound doctrine in the opposite direction, and denied a real communication of the Body and Blood of Christ in the due reception of the consecrated elements. They regarded the Eucharist as a memorial of our Lord's death, most instructive and edifying. They considered that the signs of His Body broken, and His Blood poured out, stirred up the faith of the communicants, that by a mental act they realized and dwelt upon the atoning death of Christ, and were greatly confirmed in their belief. This they called feeding upon the Body and Blood of Christ by faith, believing His death; and they taught that believing is eating the Body of Christ,2 and relied upon the words of S. Augustine, "Believe, and thou hast eaten." But the error of their teaching consisted in this-that they made the celebration

1 Jewel, i. 542, in substance.

*Note T of "The Eucharist Illustrated."

of the Holy Communion act only upon the mind of the faithful; there was no grace from without communicated to him; it was all the action of his mind within him; there was no real imparting of the Body and Blood of Christ to him; the Body and Blood of Christ were not taken and received verily, but only virtually-not in fact, but only in effect. And their error arose from losing sight of the truth that it is not the mind, but the spirit of the Christian that communicates with the Body and Blood of Christ; that the Eucharist is not a mental act of memory of the past, but a spiritual act, conversant in the Upper Chamber with the body of Christ that now is, and as it now is. And, consistently with this, though probably unconsciously so, the great exhortation, "Lift up your hearts," is omitted from the Communion service of these Zwinglian Churches, for the first time in any known liturgy. And this really explains the whole error: It is the truth of "the Upper Chamber" that is lost.

It is the truth, that the spirit of the faithful is really conversant in heaven, that is lost, and therefore the real participation of the Body and Blood of Christ, by the spirit, when the consecrated bread and wine are received by the body, and the death ad resurrection of Christ are recalled and dwelt upon by the mind, is lost, or, at least, obscured. The whole ordinance is made a mental exercise by faith, edifying and comforting indeed, but not differing from any other religious exercise, except as being more solemn and more vivid.

Thus this error of defect, as well as those errors of exaggeration, all alike are refuted by the simple doctrine of that "Upper Chamber," to which the spirits of the faithful even now have access. It is of this Upper Chamber in Mount Zion of which the Apostle speaks, “Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jernsalem, and to an innumerable company of angels, to the general assembly and Church of the firstborn, which are written in heaven, and to God, the Judge of all, and to the spirits of just men made perfect, and to Jesus, the Mediator of the New Covenant, and to the blood of sprinkling."2 "Ye are come," says the Apostle, not "Ye shall hereafter come;" for even now the spiritual part of the Christian man, being lifted up by the energy of a living faith, is come to the Upper Chamber on the true Mount Zion, in the hea

1 Note U of "The Eucharist Illustrated."

2 Hebrews, xii., 22-24.

venly Jerusalem, and there companies with a numerous assembly of angels. For this cause the Church has always, after "Lift up your hearts," gone on to say, because then standing in that holy assembly, "therefore, with angels and archangels, and all the company of heaven, we laud and magnify God's glorious name, joining in the very hymn of heaven, 'Holy, Holy, Holy, Lord God of Hosts.'"

Thus, in the mystery of the Upper Chamber, rightly understood, we have the whole doctrine of the Holy Eucharist cleared from error on either side, and as it is held in its purity by the Reformed Church of England.

The Body and Blood of Christ are, she asserts, "in heaven, and not here ;" and, therefore, not contained in the elements of bread and wine, not laid upon the altar or holy table, not held by the hand of the priest, not received by the mouth of the communicant. Yet the bread which we break, and the cup which we bless, are the partaking, i.e. the means and occasion of partaking of the Body and Blood of Christ, which are not virtually only but verily, not in effect only but in deed, taken and received by the faithful in the Lord's Supper And this is

only after an heavenly and spiritual manner." faith being "the means," faith which lifts up the spirits of the faithful to heaven, where the Body of Christ is, even to the heavenly Upper Chamber, where the true Melchizedek, seated on His royal priestly throne, receives the tribute cf our adoration, and gives the spiritual food of His Blessed Body and Blood; which, by a marvellous incorporation, wrought by the Holy Spirit, as the Homily teaches, are, in the deepest reality, received and fed upon by the spirit of the Christian man, and the grace thereof diffuses itself to his soul and body, to his entire sanctification and salvation.

:

In this faith let us ever approach the holy communion, with hearts purified by repentance and charity. Then, by an active exertion of your spiritual being, lift up your hearts to heaven, even unto the Lord realise vividly that large Upper Chamber, furnished and prepared, where He giveth the feast. Join in spirit the reverent company there assembled, and having offered your devout worship to your present Lord, receive from His hands, that which He alone can give, the very communion of His precious BODY and BLOOD.

The main principle on which the sermons [from which the foregoing two sections are taken] rest is the doctrine revealed to us in Holy Scripture, and notably in the Epistles of S. Paul,' that besides the soul and body, the spirit is a distinct constituent part of a Christian man. This truth is seldom dwelt upon. It is almost universally made to give way to the shallower and less spiritual division by which Philosophy divides our nature into body and soul.

The spirit is the highest part of man's being, having very special functions, powers, and privileges of its own, distinct from those of the soul and body. It has its own special sphere of operation, within which all the dealings of God with us, all the intercourse and communion of Christ and the Holy Spirit with man, primarily take place, their influence being thence derived secondarily to the soul and body, for the perfecting of the work of our salvation. The spirit of man is the sphere within which, and the agency by which, the Eucharistic reception of the Body and Blood of Christ takes place: which is thus cleared from the error both of the corporal reception of the Roman and Lutheran doctrine, and of the mental reception, or rather bare subjective contemplation which is really no reception,-of the school of Zuinglius and Ecolampadius, and even of Bullinger.

While the body has many organs and instruments, and the soul many faculties, as perception, recollection, and so on, the spirit has but one organ, sense, or faculty, unless it be that our ignorance of its nature prevents more accurate distinction. Faith is the eye, the ear, the hand, the mouth, the perception, the affection of the spirit. Consequently we find that the

1 E.g. 1 Thessalonians, v. 23; Romans viii.

spiritual part of our being is often spoken of by the term faith," which is then to be understood, not as the mental act of belief or conviction, but as spiritual perception. Or it is spoken of as the "heart"-not meaning the bodily organ so called, or our natural affections, but the spiritual affections. It is also called the "understanding," or the "mind," by which is intended not mental but spiritual intelligence.

I feel how unable I am to deal with this difficult subject as it deserves. Other, and better qualified minds may, I hope, be turned to its consideration as bearing upon the Holy Eucharist. The solution of all Eucharistic difficulties can only, I feel convinced, be found in the right understanding of that part of man's being, which Scripture calls distinctively his spirit."

1.

Viewed in this light how forcible are the words of our Church in the formula of administration. "Take and eat this"-the reception of the Bread by the act of the BoDy. 2. "In remembrance that Christ died for thee"-recollection and meditation, the mental act of the SOUL. 3. "And feed on Him in thy heart by Faith"-the real reception of Christ, an act of the SPIRIT," in the heart," the spiritual part of man, "by faith," the Spirit's organ of reception and participation.

NOTE A.-PAGE 190.

Unlawful Hour of Sacrifice.

It must be owned that no authority has been found who has worked out this view that our Lord offered Himself in a distinct aet of spiritual devotion, in the sacrifice of the lab for Himself and His household on this Passover Day. But I am supported in my opinion

of the correctness of this view by finding it stated by Waterland that while" some Fathers of eminent note in the Church did plainly and in terins affirm that our Lord offered Himself in the Eucharist, other Fathers admitted of our Lord's offering, or devoting Himself previously to His passion." This latter view supports my argument, The former view, that such offering took place in the Eucharist, is so contrary to all the facts and circumstances of the feast in the Upper Chamber (as shown at p. 187) that it cannot be accepted; but yet it is valuable as showing how strongly these eminent Fathers felt the necessity that our Lord's giving Himself in feast to man must have been preceded by His giving Himself in sacrifice to God: and thus it goes to support the view advocated in these pages, which is in full harmony with every sacrificial circumstance of action, time, and place (as already shown at p. 187). The law of the freewill offering enjoined by Moses seems exactly to describe the action which we have supposed our Lord to have performed at the en trance of the Temple court. "If any man of you bring an offering unto the Lord-let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the Tabernacle of the congregation before the Lord. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. And he shall kill the bulloch before the Lord." " Of his own voluntary will" exactly agrees with our Lord's words "I lay down my life of Myself," and it is remarkable that this freewill offering is declared accepted for atonement, even before the life is taken and the blood shed, which very well agrees with what has been said in these pages of our Lord's offering of Himself in spirit being accepted before His blood was shed upon the Cross.

NOTE B.-PAGE 185.

Unlawful Hour of Sacrifice.

The learned Commentator on the gospels, Stapulensis (J. Lefèvre d'Estaples) has the following remark upon the phrase "the two evenings" (Ben Haarbaim): "Prima vespera ad immolationem et præparationem agni spectat. Secunda vero

non ad immolationem (non enim in ea immolare licebat), sed ad comestionem attinet: 'et edent'― 'carnes nocte illa.' "3

NOTE C.-PAGE 190.

Our Bodies not primarily affected by the Holy
Communion.

That our bodies are affected by the Holy Eucharist not primarily, but derivatively, is a truth of great importance, because it is often argued, that the prayer in our Communion office, "that our sinful bodies may be made clean by our Lord's Body," proves a corporal receiving of our Lord's Body and Blood, that they are verily received into the body by the mouth in the consecrated elements. But this argument is overthrown by the consideration urged in the text, that the effect of the Holy Eucharist is conveyed to the body through the soul, not contrariwise to the soul through the body. This is admitted even by the late Archdeacon R. I. Wilberforce, in his work on "The Doctrine of the Eucharist." He says (p. 348, 2nd edit.), "It must be observed that the process by which Christ's Body and Blood act upon the receiver is spiritual, and not physical." 'Again, while the sacramentum, or outward part, is assimilated to the human body as natural food, the res sacramenti, or

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'Doctrine of the Eucharist, chap. xil. p. 337, Oxford, 1868. Leviticus, i, 9-5.

Stapulensis in Evangel. p. 391.

Body of Christ, becomes the food of the soul. So that, though our Lord's Body and Blood in the Holy Eucharist are the source of benefit to our whole constitution, yet these benefits must come to us through the intervention of the believing mind. The Body of Christ which we receive in this sacrament does not, and cannot, act directly upon our material structure, seeing that its presence is not that natural presence which could be an object to the senses, or supply nourishment to our bodily frame. Although we may pray therefore that our sinful bodies may be made clean by His Body,' as well as 'our souls washed by His most precious Blood,' yet it is only through a spiritual process that this work can be effected, and its medium must be a believing heart." This is sound doctrine; but it may be remarked that the" believing heart," which the writer speaks of as the medium of the spiritual process by which the Body of Christ acts upon the soul and then upon the body, is that part of man's being which I have dwelt upon as the "spirit" of man: and the writer loses much in clearness by neglecting the scriptural division of "spirit, and soul, and body," for it is the spirit of the faithful which communicates with the glorified and spiritual Body of Christ, and is the "medium" through which the efficacy of that Body " imparted to the soul, and lastly to the body of man. This threefold distinction is recognised and dwelt upon in the primitive Liturgy of St. Mark: where in the prayer for right reception the petition is made, "O Lord, by the visitation of thy Holy Spirit enlighten the eyes of our understanding, that we may, without condemnation, partake of this immortal and heavenly food, and sanctify us wholly in soul, body, and spirit." And again, "To Thee we have bowed the necks of our souls and bodies, signifying the outward form of service, and we beseech Thee, drive away the darkening attacks of sin from our understanding, and illuminate our mind with the divine beams of Thy Holy Spirit," where the" understanding " is contrasted with the more outward "soul and body," and is made the sphere of direct communication with the Holy Spirit of God. This word "understanding" (dtávola) is that generally used by early writers to signify the third or highest and spiritual part of man's being, just as "animus" is used by Latin theologians to express the same idea in

contrast to "anima."'

NOTE D.-PAGE 190, The Real Mystery of the Holy Communion-The Spiritual Body of Christ, verily received by Faith in Heaven.

The Homily "Concerning the Sacrament," when denying that in the Supper of the Lord there is a vain ceremony or a bare sign, declares the reality of the grace of the sacrament in these strong terms-" The Communion of the Body and Blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost, the very bond of our conjunction with Christ, is through faith wrought in the souls of the faithful, whereby not only their souls live to eternal life, but they surely trust to win to their bodies a resurrection to immortality." This passage, which is designed to raise to the highest point "the

'Lit. S. Mark. Neale's Primitive Liturgies, Græce, pp. 25, 27. The same recognition of the three parts of our nature in reference to the celebration of the Holy Communion and worthy eception is found in the Liturgy of St. James, ib. pp 56, 67, 69, where "our souls and bodies and spirits" are mentioned three times.

? Homilies, Oxford, 1859, p. 442.

reverent esteeming of the sacrament of the Body and Blood of Christ," is remarkable both for what it does not say and for what it does say. It does not say that there is any actual presence of the Body and Blood of Christ in the elements. It speaks only of reception. "In the Lord's Supper there is the communion of the Body and Blood of the Lord." The "marvellous incorporation" spoken of is not an incorporation with the elements, but is "wrought in the souls of the faithful." The word "incorporation" is a term not commonly used to describe the efficacy of the Holy Communion, but it occurs in an exactly similar passage in the concluding sentence of the preface prefixed by Parker to his reprint of the sermon of Elfric-a fact which seems to point to Parker as the author, if not of the homily, which is generally attributed to Jewel, at least of this important passage in the homily.

The expression "marvellous incorporation" is observable, because it indicates the real point in which the mystery of the Holy Communion lies. Erroneous conceptions of the sacrament place the mystery in the act of consecration, imagining that there is then wrought, by the act of the priest, a marvellous incorporation " of the Body and Blood of Christ with the elements of the bread and wine. This error is excluded from the Church of England by the Declaration" that "the Body and Blood of Christ are in heaven, and not here." Thus all the mystery of the real presence assumed to be within the elements is removed by the doctrine that the Body of Christ is really present only in heaven. The mystery of how man on earth can communicate with the Body of Christ which is in heaven only, is removed by the scriptural doctrine that the spirit of man is even now conversant in heaven, and is the sphere of all man's spiritual communication with God in Christ. "My kingdom is not of this world," John xviii. "The Kingdom of God is within you, Luke vii. 21. The real mystery then lies in this. How does the spirit of man eat the flesh and drink the Blood of our Lord Christ? Thus Archbishop Cranmer has pointed out "what is to be wondered at in the sacrament." "For the wonder is not how God worketh in the outward visible sacrament, but His marvellous work is in the worthy receivers of the sacrament. This wonderful work of God all men may marvel and wonder at, but no creature is able sufficiently to comprehend it. And as this is wondered at in the sacrament of baptism how he that was subject unto death receiveth life by Christ and His Holy Spirit, so is this wondered at in the Sacrament of Christ's Holy Table, how the same life is continued and endureth for ever by continual feeding upon Christ's fiesh and His Blood. And these wonderful works of God towards us we be taught by God's Holy Word and His sacraments of bread, wine, and water, and yet he not these wonderful works of God in the sacraments, but in us.”1

Here therefore lies the mystery. Of course the expressions "eat the flesh and drink the Blood of Christ" are figurative, borrowed from our bodily method of taking nourishment, and they mean no more than that the spirit of man derives its spiritual food and nourishment from the glorified humanity of Christ, by some intimate participation and reception proportionable to that by which bodily food nourishes the natural man. This is forcibly expressed by "the incorporation of the Body and Blood of Christ wrought in our souls" of which the Homily speaks, by which it is declared that the Body and

'Cranmer's Works, vol. i. p. 66, Parker Soc.

Blood of Christ are received not virtually only, not in their effects only, but verily and indeed by an actual incorporation." On earth, indeed, the Body of Christ is not present in se, but only virtually in its effects-but in heaven It is present in se, and the spirit of the faithful Christian being in the Lord's Supper "lifted up" and "conversant in heaven," receives the Body of Christ not in its effects, but in s "verily and indeed."

Nothing less than this will satisfy the assertion of the homily, "the communion of the Body and Blood of the Lord in a marvellous incorporation," and "our conjunction with Christ." While therefore we must deny the real presence in the elements, we must assert firmly the real participation, not the virtual only, in the ordinance. If it be asked "how can we attain to that sacred body now in heaven?" the answer is plain by the spirit of man being lifted up by faith to heaven where Christ is." If then the harder question be asked, "how can the Body of Christ, when reached, be the spiritual food of man?" it can only be answered, by the operation of the Holy Ghost, the very bond of our conjunction with Christ." We know that Christ, when the work of His incarnation was perfected, “became a life-producing spirit" (ἐγένετο εἰς πνεῦμα ζωοποιουν.) And he has said,

66

My flesh is me.t indeed, and My blood is drink indeed." And as the effects of food cannot be received unless the food itself is received so the Body of Christ cannot be received virtually, unless it is received actually, as it is received by the spirit of the faithful conversant in heaven, in the due reception of the Lord's Supper,-but not then only, though it may be chiefly.

It will have been observed that I have quoted the "Declaration" of the Church of England as saying that the Body and Blood of Christ are in heaven and not here. And it may be objected that the "Declaraation" speaks of the "natural Body and Blood of Christ." But the word "natural," as there used, means only the very true body of our humanity, i.e. not His mystical Body the Church, nor His figurative Body, as the elements are sometimes called. Some persons think that the contrast is meant to be drawn between the natural Body and the spiritual Body of Christ. But this is erroneous. Our Lord has not two true bodies, a natural and a spiritual. His natural and His spiritual Body is one and the samenatural in the truth of our nature, spiritual in its risen and glorified condition. The error is founded upon a misapplication of the words of S. Paul, "There is a natural Body and there is a spiritual Body." But S. Paul is speaking of two states of one and the same body-natural before death, spiritual after resurrection. In that sense the word "natural" cannot now be applied to our Lord's Body, which is in heaven, for it is a post-resurrection Body. And of that natural glorified spiritual Body the "Declaration" asserts that it is in heaven and not here. It is therefore altogether an error to suppose that the "Declaration," in denying that the natural Body of Christ is on earth, leaves room for the assertion that the spiritual Body is here, and present in the elements. The natural Body, as the phrase is used in the "Declaration," is the spiritual Body of Christ, His true very Body of our nature, now risen and glorifiedand is rightly termed simply "the Body of Christ," without qualification, when no contrast with the mystical Body is contemplated.

Mighty Father! from the springs

Of Thy life, all living things
Thy eternal purpose brings.
Blessed Son! Incarnate Word!
Thou by death hast life restored,
Life, else forfeit to the Lord.
Holy Spirit! Thou hast moved

O'er Thy people's hearts, and proved
The delight of being loved.

Into mystery deeper, higher,
Thou dost awfully retire,
Lowlier rev'rence to inspire;

And what seemed so near our eyes
Thou dost lift into the skies,
Farther than our sense can rise :
That, within the golden door,
Sense and sight must wait before
Faith may enter and adore.

Mystery! 'tis all around!
Mystery! but "Holy ground,"
Where Thy mercy may be found.
Reason proud may turn to Thee,
Ask to understand and see,

Whisper, "How can these things be?"
Awful and mysterious GOD!

Have we then so near Thee trod
With shoes of worldly wisdom shod?

Winds around us soft are blowing,
All can feel, but who are knowing
Whence they come, and whither going?
Every hour on earth we find
Things, familiar as the wind,
Yet beyond the human mind :-
All such deep heart-teachings must
Humble to the very dust

Human pride and vain self-trugt :—

THE MATERIALISTIC THEORY OF THE HOLY EUCHARIST TESTED BY THE WORD OF GOD; BEING A CONSIDERATION OF THE TENDENCY OF THE TEACHING ON THAT SUBJECT, RECENTLY PUT FORTH BY INFLUENTIAL WRITERS IN THE ENGLISH CHURCH.1

By a necessity, which has its root deep in the inviolable holiness of the Eternal God, every deviation from His law and purpose must entail

1 On Eucharistical Adoration. With Considerations sug gested by a late Pastoral Letter (1858) on the Doctrine of the Most Holy Eucharist. By the late Rev. JOHN KEBLE, M.A., Vicar of Hursley. Fourth edition. Oxford and London James Parker and Co. 1867.-(1st ed. 1859.)

The Doctrine of the Holy Eucharist drawn from Holy Scripture and the Records of the Church. A Letter to his Parishioners. By the Rev. T. T. CARTER, Rector of Clewer. Second edition. London: Masters; Windsor: Provost and

Roberts. 1867.

The Sacraments and Sacramental Ordinances of the Church; being a plain exposition of their History, Meaning, and Effects, By the Rev. JOHN HENRY BLUNT, M.A., F.8.A.,

-Dr. Monsell's "Spiritual Songs."

as its inevitable consequence a deterioration, progressively tending to, and eventually resulting in, corruption; and that, corruption the more offensive in proportion to the excellence of that which is so deteriorated. This law, pithily summed up in the words, "Corruptio optimi pessima," pervades all existence outside Author of "The Principles and Practice of Pastoral Work," "Household Theology," &c., &c. Rivingtons, London, Oxford, and Cambridge. Brighton: Wakeling. 1867.

Spiritual Instructions on the Holy Eucharist. By the Rev. T. T. CARTER, Rector of Clewer. Second edition, London: Masters. 1871.

This is My Body. A Sermon preached before the University at St Mary's, on the Fifth Sunday after Easter, 1871, By the Rev. E. B. PUSEY, D.D., Regius Professor of Hebrew, and Canon of Christ Church. James Parker and Co., Ox. ford and London; Rivingtons, London, Oxford, and Cambridge. 1871.

L