wholly unconscious what could be objected to, I was reduced to conjecture what it might be.

The Appendix is now drawn up by a friend, (the writer being disabled) with the same view, that some might be saved from objecting to what, though often taught, may be new to them, when they see that the same, or things much stronger, have been taught by a series of Divines in our Church. It is not meant that some of these writers (e. g. Mede) are always consistent with themselves; it is meant only to shew what has been taught, partly without rebuke, partly with authority, in our later English Church. Nor has it been the object to select the strongest passages of our writers; on the contrary, some stronger than any here quoted have been purposely passed by, out of a writer so universally received as G. Herbert. The general tone of doctrine has been the object chiefly had in view in the selection. Some of the materials of the Catena have been already used in previous explanations on the doctrine®. Especially, it has been a great comfort to see, with what depth of reverential thought and love the connection of the doctrine of the Holy Eucharist with that of the Incarnation, so inadequately stated in the Sermon, although in the footsteps of the Ancient Fathers, has, in our own Church, been inculcated in the practical teaching of Bp. Andrewes, from whose more definite statements in controversy, my own views, as I stated, had received their definite form.

Passages or phrases, here and there, in the Sermon, were, on account of the length of the whole, omitted in the

d Both in his Poems and his Country Parson, which forms part of the Clergyman's Instructor, a work printed by the University, and recommended by Bishops to Candidates for Ordination.

e Tracts, No. 81; Mr. Newman's "Letter to Dr. Faussett;" Bishop of Exeter's Charge; my "Letter to Dr. Jelf;" "the doctrine of the Catholic

Church in England on the Holy Eucharist."

delivery; they were inserted in the copy called for, in brackets, as making the whole more authentic; these distinctions are now omitted, as needlessly distracting such as may read for edification, since in one instance only did the passages so omitted contain doctrine, viz. the words from the fathers from " and by commingling" to "Divine Nature," p. 17, 18.

And now, may God have mercy on this His Church! It is impossible not to see, that a controversy has been awakened, which, from the very sacredness of the subject, and the vagueness of the views of many, and the irreverence of the age, one should, of all others, most have deprecated. Yet things are in His hands, not in man's; and He, Who has so mercifully overruled every trial and every strife hitherto, to the greater good of this His Church, will, we doubt not, if we obtain from Him patient hearts, so overrule this also. And if, since I can now speak in no other manner, I may, in this way, utter one word to the young, to whom I have heretofore spoken from a more solemn place, I would remind them, how, almost prophetically, sixteen years ago, in the volume, which was the unknown dawn and harbinger of the re-awakening of deeper truth, this was given as the watchword to those who should love the truth, "In quietness and confidence shall be your strength." There have been manifold tokens, that patience is one great grace which God is now calling forth in our Church. "The wrath of man worketh not the righteousness of God." Sore then though it be to see, as we must see, the truth of God cast out and spoken against and trodden under foot of many, they who love it, may well be patient, when He, Whose truth it is, bears so patiently with us all; sure, that even when it seems to be trampled upon, it will thereby but sink the deeper into the "good

a Is. xxx. 27. Motto to "The Christian Year," 1827.

ground" of the "honest and good heart," thence to spring up multiplied, in His good time, "thirty, sixty, an hundred fold."

MATT. XXVI. 28.

This is My Blood of the New Testament, which is shed for many for the remission of sins.

It is part of the manifold wisdom of God, that His gifts, in nature and in grace, minister to distinct, and, as it often seems, unconnected ends; manifesting thereby the more His own Unity, as the secret cause and power of all things, putting Itself forward in varied forms and divers manners, yet Itself the one Cause of all that is. The element which is the image of our Baptism, cleanses alike and refreshes, enlighteneth the fainting eye, wakens to life, as it falls, a world in seeming exhaustion and death, changes the barren land into a garden of the Lord, gives health and nourishment and growth. And if in nature, much more in the Gifts of Grace. For therein God, not by Will or by Power only, but by Himself and the Effluence of His Spirit, is the Life of all which lives through Him. Our One Lord is to us, in varied forms, all, yea more than all, His disciples dare ask or think. All are His Life, flowing through all His members, and in all, as it is admitted, effacing death, enlarging life. As blind, He is our Wisdom; as sinful, our Righteousness; as hallowed, our Sanctification; as recovered from Satan, our Redemption; as sick, our Physician; as weak, our Strength; as unclean, our Fountain; as darkness, our Light; as daily fainting, our daily Bread; as dying, Life Eternal; as asleep in Him, our Resurrection.

It is, then, according to the analogy of His other gifts, that His two great Sacraments have in themselves manifold

B

gifts. Baptism containeth not only remission of sin, actual or original, but maketh members of Christ, children of God, heirs of Heaven, hath the seal and earnest of the Spirit, the germ of spiritual life; the Holy Eucharist imparteth not life only, spiritual strength, and oneness with Christ, and His Indwelling, and participation of Him, but, in its degree, remission of sins also. As the manna is said to have" contented every man's delight and agreed to every taste"," so He, the Heavenly Manna, becometh to every man what he needeth, and what he can receive; to the penitent perhaps chiefly remission of sins and continued life, to those who have "loved Him and kept His word," His own transporting, irradiating Presence, full of His own grace and life and love; yet to each full contentment, because to each His own overflowing, undeserved, good

ness.

Having then, on former occasions, spoken of the Fountain of all comfort, our Redeeming Lord, His Life for us and Intercession with the Father, as the penitent's stay amid the overwhelming consciousness of his sins, it may well suit, in this our season of deepest joy, to speak of that, which, flowing from the throne of the Lamb which was slain, is to the penitent, the deepest river of his joy, the Holy Mysteries; from which, as from Paradise, he feels that he deserves to be shut out, from which perhaps, in the holier discipline of the Ancient Church, he would have been for a time removed, but which to his soul must be the more exceeding precious, because they are the Body and Blood of His Redeemer. While others joy with a more Angelic joy, as feeding on Him, Who is the Angels' food, and "sit," as St. Chrysostom" says, "with Angels and Archangels and heavenly powers, clad with the kingly robe of Christ itself, yea clad with the King Himself, and having spiritual armoury," he may be the object of the joy of

Wisd. xvi. 20.

Hom. 46. in S. Joh. fin.