THUS far I have examined into the teaching of the Church of England with reference to nothing but the bare doctrine of transubstantiation, or, as it is now more frequently called, of the real objective presence of the body and blood of our blessed Saviour in the consecrated elements of bread and wine. I have not discussed the question whether the elements of bread and wine remain either in their substance or their accidents, for these questions are not discussed by the Church of England. The point maintained by the Church is that the most precious body and blood of Christ are not in the bread and wine at all, but are given by the direct action of the Holy Ghost to the soul of the believer, and received by him through faith. But we cannot leave the subject there, for, as we are taught in the twenty-eighth Article, that doctrine ‘has given occasion to many superstitions,’ and to two of these, adoration and sacrifice, we must, if we would gather the real teaching of the Church of England, direct our careful study. _Adoration_.—When we speak of adoration, let it not be for one moment supposed that we refer to the adoration of the Lord Jesus, as now seated at the right hand of God, for with the whole heart, and the most profound reverence, we would fall at His feet, and say, in the language of our Communion Service, ‘Thou only art Holy, Thou only art the Lord; Thou only, O Christ, art most high in the glory of God the Father.’ The adoration against which we protest is the adoration of the Lord Jesus Christ as supposed to be localised in the consecrated elements of bread and wine. Such adoration must, of course, involve the belief that He, as a living Lord, is actually present in each piece of consecrated bread, and also in the consecrated wine, and for such a belief there is not one word in Scripture. The doctrines of transubstantiation and consubstantiation are made to rest on what is called the literal interpretation of the words, ‘This is My body,’ ‘This is My blood;’ but the utter inconsistency of the whole system is shown by the fact that while its advocates maintain that these words must be taken literally, and that their doctrine of the real presence is the necessary consequence, they themselves completely depart from their own principle of literal interpretation, and make a bold assertion which the words, taken literally, distinctly contradict. The words taken literally could certainly teach nothing more than that the bread becomes the body, and the wine the blood of our blessed Redeemer; but Rome teaches, and as far as I can learn the modern Ritualists teach the same, that not only do the bread and wine each separately become the body and blood, but that each of them becomes by the act of consecration a complete living Saviour, with Body, Soul, and Divinity; so that there is a living Saviour in each piece of consecrated bread, and a living Saviour in the cup, and that