independent object, without any reference to the character of the recipient, as a book is an independent object in the hand of the man who holds it, without any reference to his state of mind or character. In opposition to this, it is maintained by us who cling to the great principles of the Reformation, that there is no change whatever in the bread and wine, that they are solemnly set apart for sacramental use by means of consecration, but that they remain exactly the same as before consecration, in substance, and accidents, and everything else. That the most precious body and blood of Christ is altogether spiritual food, and that the soul feeds on it by faith, and faith alone. That there are two perfectly distinct kinds of food, the one material, and the other spiritual; the one for the body, the other for the soul; and two perfectly distinct actions; the one of the body eating the bread, the other of the soul feeding on Christ Himself by faith. That the material food is an emblem of the spiritual; and that the act of eating by the body is an emblem of the act of feeding by the soul; and the manner of the two are so far connected by sacramental appointment, that when we receive the emblem we are warranted to expect the enjoyment of the reality. When the body feeds materially on the one, the believer’s heart feeds spiritually on the other; but the two acts are distinct, and the one must not be confounded with the other. From this statement it will appear that the point at issue is, whether the precious body and blood of our blessed Lord and Saviour are in the bread and in the wine, so as to be eaten and drunk whenever, and by whomsoever, the elements are received, or whether the spiritual food described in this expression is received by the soul alone without being localised in the consecrated elements. And my object is to endeavour to ascertain which of these two systems is taught by the Church of England. That dear old Church is at this present time in a position to call forth the deepest anxiety and the most earnest prayers of all those who love the truth. Some are endeavouring to destroy it, some to corrupt it, and some to uphold it in its integrity. In such a state of things it is not fair that the Church should be held responsible for the assertions even of its friends. Its own voice ought to be heard, and its own clear statement carefully studied. I have no intention, therefore, of endeavouring to confuse the subject by a mass of quotations from collateral writers, but will turn at once to those authoritative documents for which the Church has made herself responsible. These are the Articles, Catechism, Liturgy, and Homilies; and these, if it please God, we will examine in order. * * * * *