And so once more, in the words of administration in the first book there was only the first portion of the present sentences. The words were: ‘The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life.’ But though not necessary, it was possible to understand this as if the bread presented to the communicants were declared to be the body of our Lord Jesus Christ. To prevent this, the following words, ‘Take and eat this, and feed on _Him in thy heart by faith_, with thanksgiving,’ were substituted in 1552, and combined with the original form in 1559. Nothing can be clearer, or more important, than the teaching of this passage. In it the distinction is perfectly clear between the bread which we eat, and the blessed Saviour on whom we feed. Of the bread it says, ‘Eat this,’ this bread which I put into your hand. But of the inward and spiritual grace it says, ‘Feed on Him,’ on the Lord Jesus Christ Himself; and this feeding is described as the act of the heart through faith, for the words are, ‘Feed on _Him_—in thine heart—through faith—with thanksgiving.’ * * * * * _Homilies_.—But there is another rich mine of truth from which those who are anxious to learn the mind of the Church of England may obtain most abundant information. I observe that as a general rule those who teach the doctrine of the real presence in the elements refer very little to the Homilies. They treat them as if they were not aware of their existence, and I am not surprised at their silence, for they certainly can find nothing in them to support their system. You may search the Homilies from one end to the other, and you will find nothing there to support the doctrine of a real presence of our Lord and Saviour in the consecrated elements. They are in perfect harmony with the Articles. The definition of a Sacrament is the same, and preserves with equal clearness the distinction between the outward sign and inward grace—as _e.g._, in the ninth Homily of the second book, where we read the following reference to the words of Augustine ‘He calleth Sacraments holy signs, and . . . saith “if Sacraments have not a certain similitude of these things whereof they be Sacraments, they should be no Sacraments at all. And of this similitude, they do for the most part receive the names of the same things they signify.” By these words of St. Augustine, it appeareth that he allowed the common description of a Sacrament, which is that it is a visible sign of an invisible grace, that is to say, that setteth out to the eyes, and other outward senses, the inward working of God’s free mercy, and doth as it were seal in our hearts the promises of God.’