IX. And Bishop Montague:

"Our formal words are, 'This is My Body:' 'This is My Blood:' This is more than, 'This figureth or designeth: A bare sign is but a phantasm. He gave substance, and really subsisting essence, Who said, 'This is My Body: This is My Blood.' And our Catechism saith expressly, 'The Body and Blood of Christ are taken and eaten,' not 'the figure and sign of His Body and Blood,' which can neither be taken nor eaten."-Answer to Gagger, &c. § 36.

X. Bishop Cosin writes as follows:

"Our faith does not cause or make that presence, but apprehends it as most truly and really effected by the Word of Christ. . . . In this mystical eating, by the wonderful power of the Holy Ghost, we do invisibly receive the substance of Christ's Body and Blood, as much as if we should eat and drink both visibly."-Hist. of Trans. ch. iii. § 5.

XI. Bishop Taylor says, that we admit and use the word 'real' of the Eucharistic presence: that "when the real presence is denied, the word 'real' is taken for natural,' and does not signify transcendenter, or in its just and most proper signification. But the word '‘substantialiter' is also used by us in this question, which may be the same with that which is in the Article of Trent, Sacramentaliter præsens Salvator substantiâ suâ adest?"" Which words, he says, "if they might be understood in the sense in which we use them, that is, 'really,' 'truly,' without fiction or the help of fancy, but ' in rei veritate,' so as Philo calls spiritual things, àvaykaιótatai ovσíaı, ‘most necessary, useful, and material substances,' might become an instrument of united confession." And again: "That which seems of hardest explication is the word 'corporaliter,' . . . but the expression may become warrantable, and consonant to our doctrine."-Of the Real Presence, &c. Sec. i. 8.

And again, in the same place as above:-"When the holy man stands at the Table of Blessing, and ministers the rite of Consecration, then do as the Angels do, who behold, and love, and wonder that the Son of God should become food to the souls of His servants; that He, who cannot suffer any change or lessening, should be broken into pieces and enter into the body to support and nourish the spirit, and yet remain in heaven, while He descends to thee upon earth, &c."

"When any of our Divines or any of the Fathers deny that Body which was born of the Virgin, and was crucified, to be eaten in the Sacrament, as Ratramn, as St. Jerome, as Clement of Alexandria expressly affirm, the meaning is easy: they intend, that it is not eaten in a natural sense."Worthy Communicant, vii.

XII. Bishop Beveridge, in his Treatise on the xxxIx Articles :

"The Fathers are very frequent in repeating this truth. I shall instance but a few. St. Cyril of Jerusalem: With all certainty let us partake of

NOTE
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XXVI.

NOTE it as of the Body and Blood of Christ; for under the type of bread His Body is given to thee, and under the type of wine His Blood is given unto thee; that partaking of the body and blood of Christ, thou mayest be of one body and blood with Him.' So that we so partake of the body and blood of Christ in the Sacrament, as that we are thereby made one body and blood with Himself. Therefore saith St. Hilary, 'Of the truth of the Flesh and Blood there is no place left to doubt; for now by the profession of the Lord Himself it is truly flesh, and truly blood; and these being received and taken down, cause that we should be in Christ, and Christ in us.'"-On Art. xxxviii.

XIII. Thorndike writes as follows:

"If it be manifest that by the Sacrament of the Eucharist God pretends to tender us the communion of the Sacrifice of Christ upon the Cross, then is there another presence of the Body and Blood of our Lord in the Sacrament, beside that spiritual presence in the soul, which living faith effecteth without the Sacrament, as well as in the receiving of it.”—Just Weights and Measures, p. 10.

XIV. The Scottish Bishop Forbes writes thus:

"The doctrine of those seems most safe and true, who most firmly believe that the Body and Blood of Christ is truly, really, and substantially present in the Eucharist, and received, but in a manner incomprehensible in respect of human reason, and ineffable, known to God alone, and not revealed to us in the Scriptures, not corporal, yet neither in the mind alone, or through faith alone, but in another way, known to God alone, and to be left to His omnipotence."-Cons. Modest. de Euch. I. i. 7.

XV. Proposals of the British Bishops to the Easterns :"We believe a perfect Mystery in the holy Eucharist, through the invocation of the Holy Ghost upon the elements, whereby the faithful do verily and indeed receive the Body and Blood of Christ.”—Prop. iv.

XVI. The Scottish Catechism of Aberdeen teaches ;

"That the oblation of bread and wine is solemnly offered by the Priest to God as the great Christian Sacrifice: that God accepts this Sacrifice and returns it to us again to feast upon: for that upon the Priest's praying to God the Father to send the Holy Spirit upon them, the Bread and Cup are made by the Holy Spirit to be the Spiritual, Lifegiving Body and Blood of Christ: that they are not destroyed, but sanctified that they are changed into the Sacramental Body of Christ: that they are at once bread and wine and the Body and Blood of Christ, but not in the same manner; bread and wine by nature, the Body and Blood of Christ in Mystery; bread and wine to our senses, the Body and Blood of Christ to our understanding and faith."-P. 39, 40. 33. 41.

XVII. The Scottish Catechism of Bishop Jolly has the following:"Q. Does not our spiritual life, once given, (in Baptism) require proper nourishment to support it? A. Yes; it must be frequently nourished and supported by proper supplies of grace and strength, as our natural life is supported by our daily food. Q. What has God provided for the support of our spiritual life? A. He has provided for His Church, or people, in every age, a spiritual meat and a spiritual drink, suited to their particular situation. The people of God in the wilderness, on their way to the promised land, were refreshed by bread from heaven, and water out of the mystical rock, which rock was Christ. And their condition at that time was a figure of the Christian Church on its way to the heavenly Canaan. For now also, while the Church sojourns in the wilderness of this world, the same Christ is still the food and nourishment of it, communicated by the Bread of Life and the Cup of Salvation, which He has appointed for this purpose."-P. 59, 60. and 62, 64, 65. See also the Scottish Catechism for the Diocese of Brechin, p. 48.

XVIII. On the subject of the Liturgy generally, the Scottish Bishop Rattray of Dunkeld writes as follows:

"When we are initiated into the Christian Covenant, regenerated both by water and the Holy Ghost, and made living members of Christ's mystical body the Church, we have then access to the Father by Him, and freedom to draw near unto God, and join with the Church in offering to Him the Sacrifice of the holy Eucharist, the proper worship of the faithful, and communicating in the Divine Mysteries of His holy altar; which is as necessary for continuing and maintaining our interest in this covenant, as Baptism is for entering us into it; and by which we are nourished and grow up into the spiritual life, which must languish and decay without this heavenly food, in the same manner as our animal life would do without our daily bread. . . Now that we may have a right understanding of this tremendous and mystical Service, we must observe,

I. That our Lord Jesus Christ, as our High Priest after the order of Melchisedeck, in the same night in which He was betrayed, did (while at His own liberty, and before He was in the hands of His enemies) offer up Himself a free and voluntary sacrifice to His Father, to make satisfaction for the sins of the world, under the symbols of bread and wine, the bread representing His Body and the wine His Blood: And having eucharistized or blessed them, that is, not only given thanks to God over them, and praised Him as the Creator and Governor of the world, and the Author of bread and all other fruits of the earth, for His making such plentiful provision of good things for the use of man, and for the signal instances of His providence, towards the Jewish nation in particular, as was the custom of the Jews, and towards all mankind in general, especially for their redemption by His own death, but likewise offered them up to

NOTE

XXVI.

NOTE God as the symbols of His Body and Blood, and invocated a blessing, XXVI. even the Divine power of the Holy Spirit, to descend upon them; having, I say, thus eucharistized, or blessed them, He gave them to His disciples as His Body broken, and His Blood shed for them and for many, even as many as should believe and obey Him, for the remission of sins:

II. That this Sacrifice of Himself, thus offered up by Him as a High Priest, was immediately after slain on the Cross, and after He had by the power of the Spirit raised Himself from the dead, He entered into heaven, the true Holy of Holies, there to present this His Sacrifice to God the Father, and in virtue of it to make continual intercession for His Church, whereby He continueth a Priest for ever:

III. That He commanded the Apostles and their successors, as the priests of the Christian Church, to do (i. e. to offer) this (bread and cup) in commemoration of Him, or as the memorial of this One Sacrifice of Himself Once Offered for the sins of the world, and thereby to plead the merits of it before His Father here on earth, as He doth continually in heaven; and appointed it to be the only sacrifice of prayer and praise in the Christian Church, instead of the manifold sacrifices, whether bloody or unbloody, under the Law:

IV. That therefore in celebrating this Christian Sacrifice the people are to bring the oblation of bread and wine, which the priest receiving presenteth in their name to God on His altar, thereby offering to Him a part of His own of what He hath given them, as a tribute to Him, and an acknowledgment of His right over them and all they enjoy. The priest having thus placed the bread and wine on the altar, and called to the people to lift up their hearts, and they having answered, ' We lift them up unto the Lord,' he proceeds to give praise and thanks to God for the creation of the world and all things therein, visible and invisible; for all His benefits and the gracious effects of His providence towards mankind; for preparing them for the coming of Christ, particularly by the Law and the Prophets; and for sending Him in the fulness of time to take our nature upon Him, and to redeem us by His death. And in this act of praise and thanksgiving, the people are to join with the priest in repeating that Seraphic Hymn, Holy, Holy, Holy, &c.' which in all Liturgies ever made a part of it. Then the priest rehearseth the history of the Institution, not only to shew the authority by which he acteth, contained in the words, Do this (i. e. offer this bread and cup) in commemoration of Me;' but also, that by pronouncing over them these words, ' This is My Body,' 'This is My Blood,' he may consecrate this bread and cup to be the symbols and antitypes of the Body and Blood of Christ. Then, as Christ offered up His Body and Blood to God the Father under the symbols of bread and wine, as a Sacrifice to be slain on the Cross for our redemption, so there the priest offereth up this bread and cup as the symbols of this Sacrifice of His Body and Blood thus once offered up by Him; and thereby com

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memorateth it before God with thanksgiving. After which, He prays that NOTE God would favourably accept this Commemorative Sacrifice by sending down upon it His Holy Spirit, that by His descent upon them He may make this bread and this cup (already so far consecrated as to be the symbols or antitypes of the Body and Blood of Christ, and offered up as such) to be verily and indeed His Body and Blood; the same Divine Spirit by which the Body of Christ was formed in the womb of the Blessed Virgin, and which is still united to it in heaven, descending on, and being united to these elements, and invigorating them with the virtue, power, and efficacy thereof, and making them One with It. Then the priest maketh intercession, in virtue of this Sacrifice thus offered up in commemoration of, and union with the One great personal Sacrifice of Christ, for the whole Catholic Church, and pleadeth the merits of this One Sacrifice in behalf of all estates and conditions of men in it, offering this memorial thereof not for the living only, but for the dead also, in commemoration of the Patriarchs, Prophets, Apostles, Martyrs, and of all the Saints who have pleased God in their several generations from the beginning of the world; and for rest, light, and peace, and a blessed resurrection, and a merciful trial in the day of the Lord to all the faithful departed:

V. That this Bread and Cup being thus offered up to God as the symbols and antitypes of the Body and Blood of Christ, and returned back by Him invigorated with the life-giving power thereof by the descent of the Holy Spirit upon them, whereby they are made that very Body and Blood in virtue and effect, are as such first received by the Priest himself, and then by him, or the Deacons as ministering to him, distributed in the name of God to the people; who by being thus entertained by God on what had been offered up to Him, and feasting together at His table, do (according to the manner of transacting covenants used from the beginning) renew their covenant with Him and with one another; and by these pledges are assured of His being reconciled to them, and of their being in a state of favour with Him, and of peace and friendship one with another; and by thus partaking of the Sacrifice of Christ have a title to all the benefits purchased by it, which are the conditions on God's part of the New Covenant, of which He is the Mediator; and by eating and drinking His Body and Blood are made one body and one spirit with Him (it being the Spirit of Christ descending upon, and united to the bread and wine, which makes them His Body and Blood) and thereby our bodies, as united to and nourished by His Body, have a title to a glorious resurrection, being to be quickened by His Spirit, which thus dwelleth in us. And thus we have union and communion with the Father and the Son, in the Holy Spirit (as the bond of this mystical unity), and with one another also, even all our fellow-members of Christ's mystical Body, the holy Catholic Church.”— Instructions Concerning the Christian Covenant, p. 27.