tive principally on account of its sacramental character. Christ is really present, but He lies concealed, and cannot be perceived by our bodily senses. He is present under the form of bread and wine. These elements are the outward sign of the invisible grace of the sacrament, namely, the Body and Blood of Christ; and faith in the truth of the inseparable union of these parts compels us at the sight of the one to recognize the reality of the other's presence. The one inevitably reminds us of the other. And though Christ actually died but once, and death hath no more dominion over Him, yet the rites of consecration shew forth His death, and represent Him as crucified before our eyes. There is a mystical immolation of Him on our altars, which typify and bring to mind His sacrifice on the cross.

The benefits of Christ's death and passion are conveyed to us in communion, which is a feeding upon the sacrifice. It is by "eating the flesh of God's dear Son Jesus Christ, and drinking His blood, that our sinful bodies are made clean by His Body, and our souls washed through His most precious

Blood, and that we dwell in Him, and He in us."1

11. A Sacrament.

A sacrament consists of two parts, "the outward visible sign, and the inward spiritual grace". The outward part or sign of the Lord's Supper is "bread and wine"; the inward part, or thing signified, is "the Body and Blood of Christ".2 Both parts are really present. "The sacramental bread and wine remain still in their very natural substances", says the Rubric; and the Catechism teaches us that "the Body and Blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper".3 The nature of their union, however,

1 Communion Service.

2 Catechism.

3 Neither do the mystical symbols depart from their own nature after consecration, but remain in their former substance, figure, and form, and are visible and palpable, as they were before; yet they are understood and believed to be what they are made, and are reverenced as those things which they are made."-Theod. Dial. ii, p. 85.

"Certainly, the sacraments of the Body and Blood of the Lord, which we receive, are a divine thing; because by these we are made partakers of the divine nature. Nevertheless, the substance or nature of the bread and wine ceases not to exist: and assuredly the image and similitude of the Body and Blood of Christ are celebrated

our Church does not attempt to explain, but regards it as a holy mystery.1

It is required that the bread should be "the best and purest wheat bread that conveniently may be gotten",2 and the wine the juice of the grape, such being the elements used by our Saviour. In these are signified its two principal effects; for as bread and wine are the natural food, by which life is sustained upon earth, so the Body and Blood of Christ are the supernatural and divine food of our souls; or, as it is expressed in the Catechism, where the benefits of the Lord's Supper are said to be "the strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the bread and wine." Again, as there are many grains of wheat united in one loaf, and many grapes mingled in one cup of wine; so all the faithful, in the action of the mysteries."-Gelasius, de duab. Christ.

Natur.

"The Body of Christ, which is taken by the faithful, neither departs from its sensible substance on the one hand; nor remains separated from intellectual grace on the other hand."-Ephram. Theopolitan.

1 "Marvel not hereat, nor inquire in Jewish manner 'how'," &c.-S. Cyr. in S. John 1. iv, p. 362. Add. p. 358,5. 2 Rubric at the end of Communion Service.

though many in number, are united in one body by means of this sacrament.1 This correspondence between the parts is necessary to the idea of a sacrament; for as St. Augustine, quoted in the Homilies, remarks,

"If sacraments had not a certain similitude to those things whereof they be sacraments, they should be no sacraments at all."

In the judgment of the Church of England, the sacrament is effected by the ministerial recital of the words of institution. This is evident from the following Rubric:

"If the consecrated bread or wine be all spent before all have communicated, the priest is to consecrate more, according to the form before prescribed; beginning at 'Our Saviour Christ in the same night', &c., for the blessing of the bread ; and at 'Likewise after supper', &c, for the blessing of the

one

1 "Furthermore, for newness of life, it is to be noted, that St. Paul writeth, 'That we being many, are bread and one body; for all be partakers of one bread': declaring thereby not only our communion with Christ, but that unity also, wherein they that eat at this table should be knit together. For by dissension, vain-glory, ambition, strife, envying, contempt, hatred, or malice, they should not be dissevered; but so joined by the bond of love in one mystical body, as the corns of that bread in one loaf."-Homilies.

cup." Also from Canon xxi (A.D. 1603):— "No bread or wine newly brought shall be used; but first the words of institution shall be rehearsed, when the said bread and wine be present upon the communion table."

The consecration of the elements is believed to have a permanent effect. Thus, lest it should afterwards be applied to common use, or otherwise profaned, it is directed,

"If any remain of that which was consecrated, it shall not be carried out of the church, but the priest, and such other of the communicants as he shall call unto him, shall immediately after the blessing reverently eat and drink the same."1

In like manner, Christ is present, whatever may be the character of the recipient. When we pray, "Grant us, therefore, gracious Lord, so to eat the flesh of Thy dear Son Jesus Christ, and to drink His blood,

1 Rubric at the end of Communion Service. It is to be observed, that the blessing having been pronounced previously, this cannot be regarded as communicating twice during the same service, but rather as partaking of the pre-sanctified gifts, in conformity with an ancient practice of the Church. If we compare this Rubric with Exod. xii, 10, xxiii, 18, Lev. vii, 17, xxii, 10-13, we shall have another proof that our Reformers viewed the Eucharist as a sacrifice.