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literal sense, our Blessed Lord's solemn words, "This is My Body," and from them, while I believe the consecrated elements to become, by virtue of His consecrating Words, truly and really, yet spiritually and in an ineffable way, His Body and Blood, I learnt also to withhold my thoughts as to the mode of this great Mystery, but " as a Mystery" "adore it"." With the Fathers then, and our own great Divines, (explaining, as I believe, the true meaning of our Church,) I could not but speak of the consecrated elements, as being, what, since He has so called them, I believe them to become, His Body and Blood; and I feared not, that, using their language, I should, when speaking of Divine and "spiritual" things, be thought to mean otherwise than "spiritually," or having disclaimed all thoughts as to the mode of their being, that any should suppose I meant a mode which our Church disallows.
It remains only to say, that the notes (with a few exceptions) are such as, amid hurry and severe indisposition, I could, when my Sermon was demanded, put together, with the view at once of shewing those who were to pronounce upon it, that I had not used high language, of my own mind, and that they might not unconsciously blame the Fathers, while they thought they were blaming myself only They spread over the wider space, because,
b Bp. Andrews, ib.
As shewn by the use of the Ancient words, "The Body of our Lord Jesus Christ," (rejected in Edw. VI. 2d Book.) the Rubric for "the reverent eating and drinking" of the consecrated elements which remain, and the Article, which, while declaring that "the Body of Christ is given, taken, and eaten in the Supper, only after a spiritual and heavenly manner," by the use of the words "given" and "taken," shews that it calls That "the Body of Christ" which is "given" by the minister, "taken" by the people. (See Knox's Remains, ii. p. 170.) In like way, the Catechism teaches that "The Body and Blood of Christ are verily and indeed taken and received of the faithful, in the Lord's Supper." The very strength of the words of the Rubric denying "the Corporal Presence of Christ's natural Flesh and Blood" in itself implies (as we know of those who inserted that Rubric) that they believed every thing short of this.
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
2 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."
Ember Week after Feast of Pentecost,
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