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these God hath given thee with all confidence. For he saith, there was sent to me one of the Seraphim, having a coal of fire, which he took with the tongs from the altar.' That altar is an image and likeness of the Altar; that fire, of this spiritual fire; but the Seraphim dared not touch it with the hand, but with the tongs, but thou receivest it in the hand. Were you indeed to regard the dignity of what is there placed, rv TOKELμέvov, it is far too great for the touch of the Seraphim- and ad loc. § 4. Ib. p. 69. as the exposition of others, when himself giving the primary meaning, some say that these things are the symbols of the Mysteries which were to come, the Altar, the fire lying thereon, the ministering power, its being placed in the mouth, the cleansing of sins." See also Pon. Hom. 9. t. ii. p. 350. ed Ben. "Wherefore, also, when ye approach, think not that ye receive the Divine Body, as from man, but as from the Seraphim themselves with the tongs of fire which Isaias saw, think that ye receive the Divine Body; and as touching with the lips the Divine and Unpolluted Side, so let us receive the Saving Blood." Theodoret ad loc. "placing the coal on the mouth of the prophet, he declared to him the remission of sin. But by these things is moreover described and pre-typified the participation of our blessings, the remission of sins through the Body and Blood of the Lord." Add. S. Ephr. Serm. 10. adv. Scrutat. Opp. Syr. t. iii. p. 23. S. James Doct. ap. S. Ephr. Opp. ad loc. t. ii. p. 30 et al ib. See also lit. of S. Cyril, Renaudot, Liturg, tom. ii. 49. Coptic, ib. p. 54, Renaudot, p. 195, mentions a sacred vessel, in use among the Greeks and Copts, called hence the axiadáßis, and suggests, ib. p. 233, that the title spiritual fire, frequent in Greek hymns on the Holy Eucharist, refers to this type, see S. Chrys. ab. p. 16. and in this note.

61. Lit. of S. Chrys. p. 83. ed. Goar. comp. Lit. of S. James Ass. Cod. Lit. v. 56. "The Lord bless us and make us worthy to take with the pure tongs' of our hands the fiery coal, and to place it on the mouth of the faithful, for the cleansing and purifying of their souls and bodies, now and ever."

62. Greek, Ass. Cod. Lit. v. 36, Syriac, ib. p. 236, Armenian, Renaud. Litt. Orr. ii. 127.

63. Greek Ass. vii. 32, 33, 58. 104. Coptic, 141, 2. ib.

64. Lit. of S. James, Ass. v. 40. S. Mark., ib. vii. 60 add. p. 35. Lit. of S. Gregory, ib. 106, 7. Syriac, ib. 190, 1. Coptic, ib. 143, 4. Const. Ap. viii. 12. Lit. of S. Chrys. Goar. p. 77.

65. Lit. of S. James, Ass. p. 52. Post Comm. Const. Ap. viii. 14. S. Basil from S. James, Ass. vii. 46. "for the remission of sins, for the communication of the Holy Spirit." S. Mark, ib. vii. 73. It is retained in the Nestorian lit. Ren. ii. 634, "May thy Living Body, O Lord, which we have eaten, and Thy pure Blood which we have drunk, not be to us, Lord, to hurt or weakness, but to the expiation of offences and blotting out of sins, Lord of all;" and p. 635, benediction, "To Him, Who expiates our offences by His Body, and doeth away our sins by his Blood, be praise in His Church!" and, Gallic-Goth, Liturg. Post. Comm., Mabillon de Lit. Gall. p. 300. "Thy Body crucified for us we have eaten, and Thy Holy Blood shed for us we have drunk; may Thy Holy Body be to us to salvation and Thy Holy Blood for remission of sins here and for eternal ages." Armenian, ap. Ren. ii. 12. "Let not His Mystery which was instituted for our salvation, become to us to judgment, but to the abolition of our sins, &c." Miss. Mixt. Mozarab. p. 233, ed. Lesl. "Tasting, Lord, the fulness of [Thy] sweetness, we pray that this be to us for the remission of sins and the health of our minds;" and the priest for himself, "O Lord my God, grant me so to receive the Body and Blood of Thy Son our Lord Jesus Christ, that by It I may obtain remission of all my sins, and be filled with Thy Holy Spirit." Ib. p. 232.

66. Lit, of S. Chrys. Goar. p. 82, 83.

67. Vouchsafe to us, O Lord God, that our bodies may be sanctified by Thy Holy Body, and our souls cleansed by Thy propitiating Blood, and that it may be to us forgiveness of our debts and pardon of our sins." Supplement to Syriac Liturgies, Ass. v. 208, 9. comp. S. Ephr. Parœn. xi. ad Pœnit. Opp. t. iii. p. 429. "Leave me not in hell, most merciful Lord, Who hast given me Thy Body to eat, and made me to drink Thy Blood which is life; through Thy Body may I be cleansed, and through Thy Blood my trespasses be forgiven."

68." by Whose Flesh, sanctified by Thyself, while fed, we are strengthened, and by His Blood, while given us to drink, we are washed." Gallic. Sacram. ap. Muratori. Lit. Rom. Vet. p. 816, add Misale Gall-Goth. ap. Mabillon, p. 229.

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69. Post-Comm. for the Circumcision, &c. In the Sarum, York, and Hereford Missals, daily.

70. 3d Post-Comm. for Ash-Wedn. &c. Also in the Præp. ad Miss. in the Breviary, “Grant that this holy foretaste of thy Body and Blood, which I, unworthy, look to receive, may be the perfect cleansing of sins, &c." [A friend adds the following :-"Deliver me by this Thy All-holy Body and Blood from all mine iniquities and all evils;” prayer before communicating, (so also Sar. "all my evils,” York. Heref.) "Grant that I may so worthily receive this All-holy Body and Blood of Thy Son our Lord Jesus Christ, that I may be meet to receive thereby remission of all my sins and be filled with Thy Holy Spirit." Sar. Prayer before kiss of peace. "Grant us so to receive this Body and Blood of Thy Son our Lord God Jesus Christ, that we may be meet to receive thereby remission of our sins, &c." York and Heref. ib. "By the operation, O Lord, of this mystery may both our offences (vitia) be purged away, and our good desires be brought to good effect." Post-Coom. Vigil of Epiph., Lent Ember-Fr., Palm-Sunday. "Cleansed from guilt [expiati] by Thy Holy Mysteries, O Lord, may we obtain, we beseech Thee, both pardon and grace." 1st Post-Comm. 3d S. in Lent. 66 May the receiving, O Lord, of this Sacrament cleanse us from our guilt" [crimine]. Fr. after 3d, and Tu. after 4th S. in Lent, " vitiis expiatos," 3d S. in Adv.]

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71. "An antidote, whereby we may be set free from sins of daily incursion, and preserved from mortal sins." Sess. xiii. c. 3.

72. "That forgiveness of sins was the chief object of the Holy Eucharist.” · Ib. can. 3.

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73. Ep. 93. ad Cæsar. t. iii. p. 186. ed. Ben.

74. "Hearing Mass" in the Roman Communion. This is, of course, said of the general declension of Communions; at early Mass, even on week days, the writer is informed that there are Communicants, but not to what extent.

75. Edw. VI. 1st book. See Pref. to Tract 81, p. 18.

76. S. Cyr. Al. in S. Joh. 1. iv. p. 351. S. Jer. Ep. ad Hedib, q. 2 S. Aug. in Ps. 33. En. i. § 6. "That Eternal Word, wherewith the Angels are fed, Which is equal with the Father, men ate, because being in the Form of God, &c.' The Angels are satisfied with Him; but He emptied Himself that men might eat Angels' food." (On Ps. 78, 26.)

77. Rubric after Communion Service.

78. One College, it should be said, has, for some time past, restored weekly Communion.

79. Archdeacon Grenville to Sir William Dugdale, in Life and Correspondencce of Sir William Dugdale, p. 429, 30. Letter 174, A. D. 1683. "I am informed that his Grace my Lord of Canterbury hath determined on the setting up a weekly Celebration of the Holy Communion, according to the Rubric, in the Church of Canterbury, and that my Lord Archbishop of York is likewise doing the same in his Cathedral, and that they are both writing letters to the Bishops within their Provinces, to follow their example; a noble work of piety, which will prove to their everlasting honour, and very much facilitate conformity in the land, which hath been very much wounded by the bad example of Cathedrals, which have (for the most part) authorized the breach of law, in omitting the weekly celebration of the Eucharist, which hath not been constantly celebrated on Sundays in any Cathedral but Christ Church, Ely, and Worcester.' [Archdeacon Grenville was a son-in-law of Bishop Cosins, and "maintained" for many years the "order which Bishop Cosins had restored," until 1688, when he resigned his preferment, and went into exile, ib. p. 431 and 229, note.]

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APPENDIX.

EXTRACTS FROM SOME WRITERS IN OUR LATER ENGLISH CHURCH ON THE DOCTRINE OF THE HOLY EUCHARIST.

HOMILY ON THE SACRAMENT.

"Thus much we must be sure to hold, that in the Supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: But, as the Scripture saith, the table of the Lord, the Bread and Cup of the Lord, the memory of Christ, the annunciation of his death, yea, 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 their bodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the Body and the Head, betwixt the true believers and Christ, the ancient Catholic Fathers both perceiving themselves, and commending to their people, were not afraid to call this Supper, some of them, the salve of immortality and sovereign preservative against death other, a deifical communion; other, the sweet dainties of our Saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection; other, the food of immortality, the healthful grace, and the conservatory to everlasting life."

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"It is well known that the meat we seek for in this Supper is spiritual food, the nourishment of our soul, a heavenly refection, and not earthly; an invisible meat, and not bodily; a ghostly substance, and not carnal; so that to think that without faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely objecting and binding ourselves to the elements and creatures. Whereas, by the advice of the Council of Nicene, we ought to lift up our minds by faith, and, leaving these inferior and earthly things, there seek it, where the Sun of righteous-ness ever shineth. Take then this lesson, O thou that art desirous of this Table, of Emissenus, a godly father, that when thou goest up to the reverend Communion, to be satisfied with spiritual meats, thou look up with faith upon the holy Body and Blood of thy God, thou marvel with reverence, thou touch it with the mind, thou receive it with the hand of thy heart, and thou take it fully with thy inward man."

BISHOP RIDLEY.

"Both you and I agree herein, that in the Sacrament is the very, true, and natural Body and Blood of Christ; even that Which was born of the Virgin Mary; Which ascended into heaven; Which sits on the right hand of God the Father; Which shall come from thence to judge the quick and the dead; only we differ in modo, in the way and manner of being. We confess all one thing to be in the Sacrament, and dissent in the manner of being there. I, being by God's word fully thereunto persuaded, confess Christ's natural Body to be in the Sacrament indeed by spirit and grace, because that whosoever receiveth worthily that Bread and Wine, receiveth effectually Christ's Body and drinketh His Blood (that is, he is made effectually partaker of His passion); and you make a grosser kind of being enclosing a natural, a lively, and a moving body, under the shape or form of Bread and Wine. Now this difference considered, to the question thus I answer, that in the Sacrament of the Altar is the natural Body and Blood of Christ vere et 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 a moveable body under the forms of bread and wine, then, in that sense, is not Christ's Body in the Sacrament really and indeed?

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Always my protestation reserved, I answer thus: that in the Sacrament is a certain change, in that that Bread which was before common bread, is now made a lively presentation of Christ's Body, and not only a figure, but effectually representeth His Body; that even as the mortal body was nourished by that visible bread, so is the internal soul fed with the heavenly food of Christ's Body, which the eyes of faith see, as the bodily eyes see only bread. Such a Sacramental mutation I grant to be in the Bread and Wine, which truly is no small change, but such a change as no mortal man can make, but only that omnipotency of Christ's word." Works, edit. 1843, p. 274.

"Think not because I disallow that presence which the first proposition maintaineth (as a presence which I take to be forged, phantastical, and beside the authority of God's word, perniciously brought into the Church by the Romanists) that I therefore go about to take away the true presence of Christ's Body in His Supper rightly and duly ministered, which is grounded upon the word of God, and made more plain by the commentaries of the faithful Fathers. They that think so of me, the Lord knoweth how far they are deceived. And to make the same evident unto you, I will in few words declare what True Presence of Christ's Body in the Sacrament of the Lord's SupI hold and affirm, with the word of God, and the ancient Fathers. "I say and confess with the Evangelist Luke, and with the Apostle Paul, that the Bread on the which thanks are given is the Body of Christ in the remembrance of Him and His death, to be set forth perpetually of the faithful until His coming.

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"I say and confess the Bread which we break to be the communion and partaking of Christ's Body with the ancient and the faithful Fathers.

V

"I say and believe, that there is not only a signification of Christ's Body set forth by the Sacrament, but also that therewith is given to the godly and faithful the grace of Christ's Body, that is, the food of life and immortality, and this I hold with Cyprian.

"I say also with St. Augustine, that we eat life and we drink life; with Emissene, that we feel the Lord to be present in grace; with Athanasius, that we receive celestial food which cometh from above; the property of natural communion, with Hilary;* the nature of flesh and benediction which giveth life, in Bread and Wine, with Cyril; and with the same Cyril,† the virtue of the very Flesh of Christ, life and grace of His Body, the property of the Only Begotten, that is to say, life, as He Himself in plain words expoundeth it.

"I confess also with Basil, that we receive the mystical advent and coming of Christ, grace, and the virtue of His very nature; the Sacrament of His very Flesh, with Ambrose; the Body by grace with Epiphanius; spiritual flesh, but not that which was crucified, with Jerome; grace flowing into a sacrifice, and the grace of the Spirit, with Chrysostom; grace and invisible verity, grace and society of the members of Christ's Body, with Augustine.

"Finally with Bertram, (who was the last of all these,) I confess that Christ's Body is in the Sacrament in this respect; namely, as he writeth, because there is in it the Spirit of Christ, that is, the power of the Word of God, which not only feedeth the soul, but also cleanseth it. Out of these I suppose it may clearly appear unto all men, how far we are from that opinion, whereof some go about falsely to slander us to the world, saying, we teach that the godly and faithful should receive nothing else at the Lord's table, but a figure of the Body of Christ."-p. 201, 202.

BISHOP BILSON, (QUOTED BY BISHOP MONTAGU.)

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"The disagreement is only in de modo presentiæ, the thing is yielded to on either side, and there is in the Holy Eucharist a real Presence. God forbid,' saith Bishop Bilson, we should deny that the Flesh and Blood of Christ are truly present and truly received of the faithful at the Lord's table. It is the doctrine that we teach others, and comfort ourselves withal." (p. 779 of the subject.) Appeal, c. 30 init. p. 289. See also Bp. White, below, p. 57.

HOOKER.

"Being assembled for no other cause which they could imagine but to have eaten the Passover only that Moses appointeth, when they saw their Lord and Master with hands and eyes lifted up to heaven first bless and consecrate for the endless good of all generations till the world's end, the chosen elements of Bread and Wine, which elements made for ever the instruments of life by virtue of His Divine benediction, they being the first that were commanded to receive from Him, the first which were warranted by his promise that not only unto them at the present time, but to whomsoever they and their successors after them did duly administer the same, those

• The passage quoted at more length in the Sermon.
† See Sermon.