directed it simply to Christ Himself, and not to the external part of the Sacrament, whether substance or species."

The third, one of our greatest names, Bishop Andrewes, I will give as quoted by Archdeacon Wilberforce, from whom I take it. I give the introductory words as fully as I can here, although, to do him justice, the whole context ought to be studied.

"In respect, then, to the two points which have been especial subjects of discussion, it may be said, first, that the presence of our Lord's Body and Blood is not a material presence; that, so far as Christ's Body is a fitting object for the senses, or a natural body, it is in Heaven. This is understood to be the truth asserted by the Church of England, when she denies the doctrine of Transubstantiation; she is using the term substantial as equivalent to material or natural, and not referring to any metaphysical sense which may be given to it. But, secondly, our Lord's Body and Blood, though not materially, are yet truly and really present in the consecrated elements. They are not present in place or by outline, as though His Body were a mere body, but by reason of those spiritual properties, which render His Flesh ZwoTolós, as S. Cyril expresses it, and which belong to it, because it is oμa vevμаTIKóv. So that, without adoring the elements, or recognising any corporal presence of Christ, men may fully concur in the words of Bishop Andrewes: Nos vero, et in mys

6

Responsio ad. Apol. Bellarm. p. 195. Bishop Andrewes

teriis Carnem Christi adoramus, cum Ambrosio : et non id sed eum, qui super altare colitur. Nec Carnem manducamus, quin adoremus prius cum Augustino. Et sacramentum tamen nulli adoramus."

IV. "By your introduction of Roman Catholic books adapted to the use of our Church."

On this subject I recollect that your Lordship made observations in a charge some years ago, although I recollect (but I forget on what ground) that. I thought that your observations related to one in your Lordship's Diocese, rather than to myself. I may own, perhaps, that I thought that your Lordship was hardly acquainted with the class of minds for whom those books were intended, as I, from circumstances, was; and that you could not know to how great an extent Roman Catholic books of devotion, morals, religious biography, on the spiritual life, doctrine, and, perhaps, more than all, controversy, are circulated among our people. At the very time that I was preparing my plan for the publication of translated books, adapted for the use of the English Church, I heard that there was another plan of the same kind on foot to publish similar works un

had said just before, "Christ Himself the Substance [res] of the Sacrament, in and with the Sacrament, out of and without the Sacrament, is wherever He is, to be adored. But the king [James, whom he was defending] laid down that Christ truly present in the Eucharist, is also truly to be adored, i. e. the substance of the Sacrament; but not the Sacrament, i. e. the earthly part, as Irenæus; the visible, as Augustine."

adapted. Those who had formed it made way for mine, and abandoned their own'. In early days, I had seen Massillon, Bourdaloue, Fléchier, admitted into private gentlemen's libraries; and Dean Stanhope's "adaptation" of Parson's Directory, as well as of Thomas à Kempis, were among our household books of devotional reading. Part of the "Spiritual Combat" had been translated and "adapted" to our use by an earlier and well-known author, Dr. Lucas.

There was a craving awakened which could not be supplied at once; and if it was left unsupplied, would supply itself in works, in which, combined with so much which is good and holy, devout and instructive, there were other elements, which, as an English Churchman, I did not receive, nor could wish to be introduced among us.

I thought certainly, and still for myself think, that there is no ground why we should not borrow from the rest of the Western Church works of piety or devotion, so far as they do not clash with the principles of our own. Nor do I see that it is necessarily immodest for an individual Priest and Minister of God's Word to employ, as to a private book of devotion, the principles upon which the compilers of our Prayer Book acted as to the Breviary and Missal. Apart from the mode of execution, it seems to me nothing intrinsically wrong, that one individual should

7 Surin's "Foundations of a Spiritual Life" came in this way into my hands. I should hardly have ventured, upon my own responsibility, to publish a book aiming at such total self-abnegation.

G

undertake for private use, what a number of individuals did for the whole Church. The Prayer Book is an adaptation of the Breviary and Missal, and in the special services, of other books "for the use of the English Church," the Compilers freely employed the materials before them, translating them freely, combining, altering them at times, according to a certain standard. I am not now saying that I succeeded in what I attempted, although I do think that "The Spiritual Combat" and "The Paradise for the Christian Soul" are treasures of spiritual experience and devotion. I mean only, that I did not see any thing in what I did, different in principle from the compilation of the English Prayer Book, or from earlier or more recent attempts of individuals, as Dr. Lucas and Dean Stanhope.

My wish was to publish, from those writers whom God had raised up as lights of the Church in different countries, works in different portions of practical or devotional theology, which might so far make a whole, and supply in a form, adapted to the children of our Church, what they needed. It seems to me, that it would cast no slur upon our English divines, if we added to them, from Portugal, Father Thomas, on the Passion of our Lord; or from Spain, the practical wisdom of Rodriguez and Louis of Granada; or the meditations of De Ponte; or from Italy, "the Spiritual Combat ;" and "the Paradise of the Christian Soul," from Belgium; or from France, St. François de Sales, or the self-examinations of

Tronson, &c. It could not, I thought, be construed into a derogation of our own writers, if I endeavoured to reunite with them some of the most eminent of those whom in other parts of our Western Christendom God had employed to teach His people holiness and the love of Himself.

8

Indeed, books of the Roman Church have been published or "adapted" for the use of our people at different times ever since the Reformation. Prynne, in his charges against Laud, mentions that S. François de Sales' "Introduction to a Devout Life" had been, about 1622, "translated into English by a Protestant [Laud says "Dr. James"], who left out all the Popery and superstition couched therein, reserving only what was orthodox and pious, which was licensed for the Presse and printed by Nicholas Oakes." So then in this "adapted" form, it received a Bishop's licence. Prynne's charge against Laud is, that the Archbishop's Chaplain, Dr. Haywood, licensed, not the "adapted" but the unadapted form of it, the previous translation by a Jesuit J. Y. about 1637. Dr. Haywood had previously been examined before the Star Chamber as to this book; his defence was that he had "adapted" it, and that the re-publication of the original translation, was a trick of the printer "to work mischief," Laud says, "to my chaplain and myself." This adaptation is

8 Canterburie's Doom, p. 187.

"Hist. of Troubles and trial of Archbishop Laud, p. 363. "He had corrected Sales in all Popish points before he licensed it."