the repetition of that sacrifice, or for the admission of any other sacrifice for sin." * * * * * 3: See Proctor on the Common Prayer, p. 320. "The Romish notion of a true, real, and substantial Sacrifice of the Body and Blood of Christ, as it is called in the Council of Trent, entailed the use of the term _altar_. But this term appears nowhere in the Book of Common Prayer, and was no doubt omitted lest any countenance should be given to the sacrificial view. The notion, therefore, of making in the material elements a perpetual offering of the Body and Blood of Christ, is as foreign to the spirit and the letter of our Service as I hold it to be to the doctrine of the early Fathers, as well as of the leading divines of our Church. This latter point also I shall endeavour to establish hereafter. "Meanwhile it cannot be denied, on the other hand, that the doctrine of the Real Presence is, in one sense, the doctrine of the Church of England. She asserts that the Body and Blood of Christ are 'verily and indeed taken and received by the faithful in the Lord's Supper.' And she asserts equally that such presence is not material or corporal; but that Christ's Body 'is given, taken, and eaten, in the Supper, only after a heavenly and spiritual manner.' (Art. XXVIII.) Christ's presence is effectual for all those intents and purposes for which His Body was broken, and His Blood shed. As to a presence elsewhere than in the heart of the believer, the Church of England is silent, and the words of Hooker therefore represent her views: 'The real presence of Christ's most blessed Body and Blood is not to be sought in the Sacrament, but in the worthy receiver of the Sacrament.'" VII CHARITY "_Now abideth faith, hope, charity, these three; but the greatest of these is charity._"--1 Cor. xiii. 13. Charity is rightly called "the Queen of Christian graces." "The end of the commandment," says St. Paul, "is charity." (1 Tim. i. 5.) It is a grace which all people profess to admire. It seems a plain practical thing which everybody can understand. It is none of "those troublesome doctrinal points" about which Christians are disagreed. Thousands, I suspect, would not be ashamed to tell you that they knew nothing about justification or regeneration, about the work of Christ or the Holy Spirit. But nobody, I believe, would like to say that he knew nothing about "charity!" If men possess nothing else in religion, they always flatter themselves that they possess "charity." A few plain thoughts about charity may not be without use. There are false notions abroad about it which require to be dispelled. There are mistakes about it which require to be rectified. In my admiration of charity I yield to none. But I am bold to say that in many minds the whole subject seems completely misunderstood. I. Let me show, firstly, _the place the Bible gives to charity_.