Amongst Anglican theologians Cosin requires particular attention. The history of his opinions is somewhat peculiar. In early life, his sermons, and especially his devotional writings, betray a strong leaning towards Roman Catholicism. In later life it is otherwise. His second series of _Notes on the Prayer Book_, indicates a controversial tone opposing the Anglican to the Roman view, which does not appear in the first series. After his son became a Papist, the father assumed a more decided attitude towards the Papal Church; but it does not so much appear that Cosin’s own views of doctrine altered, as that, during the earlier part of his life, he dwelt on points of agreement, and during the latter, on points of difference, between himself and Rome.[417] Every one, however, must see that such a change was a very great one, and involved much more than at first sight is visible. Cosin’s two principal contributions to theological literature are his _Scholastic History of the Canon of the Holy Scriptures_ and his _History of Transubstantiation_. The former, which is a work of very great learning and ability is directed entirely against the decisions of the Council of Trent, as to the canonicity of Apocryphal Books; and the author patiently goes over the whole field of Church literature, from the Apostolic age to the Reformation, showing that the books in question were never accepted by the Church, as inspired authorities. The stores of learning displayed in this history are of great value to the general student; and in any revival of this old controversy with Romanist theologians, Cosin’s work will be of eminent service on the Protestant side. The _History of the Canon_ appeared in 1657, during Cosin’s exile. The _History of Transubstantiation_ was, about the same time, written in Latin, although not published until 1675. A year afterwards, an English translation came out, executed by Luke de Beaulieu. The origin of the book is a key to its character. When Charles II., in his wanderings, reached Cologne, and there “visited a neighbouring potent prince of the Empire of the Roman persuasion,” he met with certain Jesuits, who accused the English Church of heretical opinions touching the sacrament of the Lord’s Supper. That Church, said they, “holds no real, but only a kind of imaginary presence of the body and blood of Christ;” whereas Rome holds the sacred mystery of all ages,--to wit, that the whole substance of the bread and wine is changed into the substance of Christ’s body and blood. Cosin, being asked to vindicate the Church “from the calumny,” and plainly to declare what is her doctrine of the real presence, complied with the request; and the result is, that throughout his book, he labours to establish the doctrine of a _real presence_ of the body and blood of the Redeemer in the bread and wine;--but at the same time, denies and demolishes the doctrine of a _transubstantiation_ of the elements. As to the latter point, what