these living Saviours are to be adored or worshipped with the same worship as is given to our blessed Redeemer at the right hand of the throne in Heaven. I could give scores of passages in proof of my statement; but the well-known words of Mr. Bennett are sufficient: ‘I am one of those who have lighted candles at the altar in the day-time, who use incense at the holy sacrifice—who use the Eucharistic vestments—who elevate the blessed Sacrament—who myself adore, and teach the people to adore, the consecrated elements, believing Christ to be in them—believing that under their veil is the sacred body and blood of my Lord and Saviour Jesus Christ.’ Such is the fabric raised on what is called the literal interpretation of the words of our blessed Saviour, a fabric for which those words taken literally give no foundation of any kind whatever. But how is it with the Church of England? Are men true Churchmen when they elevate the elements for worship? Are they teaching the doctrines of the Church of England when they teach that we are to worship the living Lord in the bread and in the cup which the priest raises above his head for adoration? It certainly does not seem as if they were, for as far as I have been able to discover, not one word from all our Church’s documents is ever quoted in support of the practice. The only position taken up is that it is not expressly forbidden, and this position I believe to be, like the rest of the system, without foundation. It is quite true that comparatively little is said, for the doctrine of transubstantiation being denied and disproved, all the rest follows as a matter of course. If there is no real objective presence there can be no adoration. If a living Saviour be not in the elements He cannot therein be adored. The whole controversy turns on the doctrine of the Real Presence as the key-stone of the system. But though the subject has not been so fully discussed in our Church documents, there is quite enough to show very clearly the mind of the Church of England. The concluding words of Article xxviii. are quite enough to settle the question: ‘The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.’ How, with that Article before them, clergymen of the Church of England can presume to elevate the sacramental elements for worship I am at a loss to explain. But this is not all that has been said, for the practice of kneeling at the Lord’s Supper occasioned at one time a certain amount of anxiety in the minds of some persons, as they feared that it might be mistaken for adoration of the host. To prevent the possibility of any such mistake a most important note was added in the year 1552, which, after having been omitted in 1559, was restored with a slight alteration in 1662. It is as follows: ‘It is hereby declared, that thereby no adoration is intended, or ought to be done, either unto the sacramental bread or wine there bodily