is that there is not even the misuse of a word to encourage the idea of anything like a presence in the elements. But if there were any room for doubt as to the meaning of the Church of England in this passage, it would surely be removed by the next question and answer, ‘What are the benefits whereof we are partakers thereby?’ ‘The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine.’ It is difficult to imagine language which could preserve the distinction of the outward and the inward parts more clearly than this does. The outward is for the body, and strengthens it; the inward for the soul, and does the same for it. The one food is material for a material body; the other is spiritual, for the spiritual sustenance of the soul. The one is external, to be received into the body by bodily organization; the other is internal and invisible, received into the soul by faith. To identify the two, or to shut up the one within the other, is to violate the whole principle of the passage; it is to confuse material and spiritual things, and utterly to depart from the teaching of the Church of England by giving a material character to the most spiritual act of which the soul is capable. * * * * * _The Communion Service_.—But there is yet another most important document, and one inexpressibly precious to the heart of every devout communicant amongst us: I mean the Communion Service, or ‘Order of Administration of the Lord’s Supper, or Holy Communion.’ How often have those sacred prayers expressed the deep feeling of our inmost soul, as we have knelt in holy faith before the Table of the Lord? Now there cannot be a moment’s doubt that we are taught in that most precious Service to feed on the body and blood of our most blessed Saviour, and to expect that the most sacred food will be given to the soul. If this were not expressed, the bread which we break would not be presented to us as a partaking of the body of Christ. But while we are taught in living faith to partake of His most precious body and blood, the whole service has been so carefully worded that the spiritual grace is never identified with the outward sign. As in the Articles and Catechism, the two things are kept perfectly distinct. In simply reading the Service as we now have it, this care is not always apparent, for the language of devotion is never the language of controversial theology, and the spirit of fervent prayer does not admit of the expression of theological distinctions. Full hearts do not stop to define when they are pleading before God. But the utmost care was taken, and we profit from the results. This is easily seen by a comparison of the two Prayer Books of Edward VI. The Reformation was a gradual process, so that the Prayer Book of 1549 is less distinct than that of 1552. In the latter book there were important changes made, and these changes indicate very