,transcribed from the #ahhc8 ,elliot ,stock edition by ,david ,price1 email ccx#jgdpglaf4org ,,the ,,new ,,departure2 ,,or1 ,thoughts for ,loyal ,churchmen4 99 99 99 99 99 ,,by ,,the ,,rev4 ,e4 ,,hoare1 ,,vicar ,,of ,,trinity1 ,,tunbridge ,,wells1 ,,and ,,honorary ,,canon ,,of ,,canterbury4 99 99 99 99 99 7,reprinted from 8,the ,churchman407 99 99 99 99 99 ,,london3 ,,elliot ,,stock1 #fb1 ,,paternoster ,,row4 ,price ,one ,penny4 99 99 99 99 99 ,,the ,,new ,,departure2 ,,or1 ,,thoughts ,,for ,,loyal ,,churchmen4 ,,it is one of the difficulties of perfect fairness in controversy that we are often unable to ascertain with accuracy the real opinions of any considerable bodies of men4 ,this is especially the case when people are not united as a corporate body1 and therefore there is no dogmatic or authoritative statement of their opinions4 ,if1 for example1 we are brought into discussion with those who term themselves 8,the ,brethren10 we may be perfectly satisfied that we are giving a fair and faithful representation of what we believe to be their teaching2 but still we cannot prove our statements by authority2 for there are no authoritative documents1 and what one 8brother0 admits1 another may deny4 ,it was1 doubtless1 this difficulty that led to the peculiar language of the #cast ,article4 ,the ,council of ,trent did not define the doctrine of propitiatory sacrifice in the mass until the year ,a4,d4 #aefb1 and consequently in ,a4,d4 #aeeb1 when the ,article was drawn up1 the framers of it could not refer to any authoritative document1 but could only condemn what they knew to be the current teaching of the ,church of ,rome4 ,they therefore used the expression1 8in which it was commonly said40 ,there has been just the same difficulty with reference to that remarkable movement which originated at ,oxford about fifty years ago1 beginning with ,tractarianism1 and now developed into ,ritualism4 ,it has all along professed to be an effort for the revival of ,church ,principles1 and as such has been heartily supported by a considerable number of loyal and true-hearted ,churchmen4 ,by 8,church ,principles0 they have understood the real principles of the ,church of ,england2 and1 as loyal ,churchmen1 they have welcomed the movement1 believing it to be an effort to recommend and develop those principles4 ,in this they have been encouraged by the use of the epithet 8,high40 ,the ,ritualistic party call themselves 8,high ,church10 and so do many of that large class of ,churchmen to whom ,i have just referred4 ,the result is that1 although they have not altogether approved of some things which they have read or seen1 still1 on the great1 broad basis of ,high ,churchism they have considered that they have more affinity with that movement than they have with those whom they designate 8,low40 ,they sincerely disapprove of many things said and done by ,ritualists1 but they cannot quite get over the fact that if ,churchmen are to be classed as either ,high or ,low1 they and the ,ritualists1 at all events1 class themselves together as ,high4 ,but many amongst us have for a long time been profoundly convinced that the ,church principles of the loyal1 conscientious1 traditional ,high ,churchman are totally different from the ,church principles of the ,ritualist2 and that the epithet 8,high0 means in the language of the two classes two totally different things4 ,in the one it means a faithful adhesion to the ,prayer ,book and its principles2 but in the other a dissatisfaction with the ,prayer ,book1 and a craving after something beyond3 in the one a rising to it1 and in the other a departure from it4 ,to many amongst us this has been perfectly plain for years4 ,but still it has been impossible to prove it1 for there have been no authoritative documents2 and1 even if there had been any they would not have been likely to contain any such avowal4 ,it has been seen perfectly clearly in sermons1 in pamphlets1 in books1 and in the ceremonial imitation of ,rome4 ,but still1 individual words and actions could only be regarded as proofs of individual opinions1 and therefore1 although they left no doubt on the minds of observers1 they could not be accepted as absolute proofs of disloyalty against any of those who were not themselves guilty of disloyal acts4 ,but a great change has now taken place1 and we are brought into altogether a new position4 ,after the ,church ,congress at ,derby there can no longer be any doubt on the subject1 for we had there what was as nearly an authoritative statement as under the circumstances it is possible to expect4 ,it is needless to speak of that well-known body1 the ,english ,church ,union4 ,the ,e4,c4,u4 was formed as a centre for the ,ritualistic movement1 and it has ever since maintained its position as the most widely extended and influential organization in existence for the maintenance of ,ritualistic principles4 ,i believe1 also1 that it has been considered the most moderate of the various kindred associations1 so that it embraces several who1 as they express themselves1 are not prepared to go to extremes4 ,now1 at the ,derby ,church ,congress we had the advantage of hearing a most important avowal from the ,president of this influential organization4 ,of course1 we who do not belong to the ,union have no means of knowing how far he spoke as the mouthpiece of the ,council1 or simply gave expression to his own personal opinion2 but all must admit that when the ,president of the ,union1 on such a great occasion1 delivered a carefully prepared written paper at the request of the ,bishop of the ,diocese1 we may regard that paper as approaching as nearly as possible to an authoritative declaration of the principles and purposes of the ,union4 ,what1 then1 did the ,president of the ,english ,church ,union say8 ,what line did he pursue8 ,the subject of discussion was 8,proposals for ,liturgical ,improvement10 and ,canon ,venables accordingly made several important practical suggestions which he thought might tend without the slightest alteration of principle to increase the interest of our ,liturgical worship4 ,but the ,president of the ,english ,church ,union did nothing of the kind4 ,he made one proposal1 and one only1 namely1 that those who wished to do so should be at liberty to abandon our present ,prayer ,book altogether1 and adopt in its place the ,first ,book of ,edward ,,vi4 ,his words were3 8,in discussing the question of ,liturgical ,improvement1 the proposal ,i have to make aims not so much at any change in our existing ,prayer ,book1 as at the alternative use along with it of the ,first ,prayer ,book of ,edward ,,vi40 ,nor was this all1 for almost immediately afterwards he awowed his preference for the unreformed liturgies1 and the ,use of ,sarum1 above our ,english ,prayer ,book4 ,he said1 8,those who are at all acquainted with the unreformed ,service books of the ,english ,church must often have wondered how it came to pass that from a revision of originals so rich and varied as the ,sarum ,breviary1 and the great ,english rite of ,s4 ,osmund1 there should have resulted anything so meagre in comparison with them as our existing daily ,offices and ,liturgy40 ,there is no mistaking these plain and outspoken words4 ,there is the distinct avowal of a preference for the unreformed ,service books1 while our own ,prayer ,book is described as being so meagre in companion with them that it is a wonder how it could have been derived from such rich and varied sources4 ,nor is this an isolated sentence4 ,in another passage1 he says1 8,in this respect it is impossible to deny that our existing ,communion ,office is open to grave exception40 ,the one object of the whole paper1 indeed1 is to give such evidence of the inferiority of our existing ,liturgy as may induce the ,bishops to give permission 7which1 of course1 they have no power to do7 for the substitution under certain circumstances of another book4 ,it is of no use1 therefore1 any longer to maintain the delusion that the movements of the ,english ,church ,union are prompted by any love for the ,english ,prayer ,book4 ,that book is condemned as 8meagre10 and 8open to grave exceptions40 ,the preference is given to the unreformed services1 and especially to the ,use of ,sarum2 and it must be plainly understood that if anything is suggested as a via media or a modus vivendi1 the two parties between whom it must be a via media are on the one hand those who avow their preference for the ,use of ,sarum1 and on the other those who with their whole heart delight in the reformed worship of our dear old ,church of ,england4 ,but ,i have heard it said that the ,use of ,sarum was itself a reformed service1 and free from many of the abuses of ,rome4 ,thus ,mr4 ,wood calls it 8,the great ,english rite of ,s4 ,osmund40 ,but surely he was mistaken in that expression1 for1 though used in ,england1 it was not an ,english rite4 ,osmund was a ,norman ,count1 and having fought in the army of ,william the ,conqueror1 was1 as a reward for his services1 first created ,earl of ,dorset1 and then appointed ,bishop of ,salisbury4 ,at the time of his appointment there was great religious dissension in the country occasioned by the introduction of the ,gallican liturgy by ,william the ,conqueror1 which was resisted by the ,english2 and ,osmund compiled the ,use of ,sarum in order1 if possible1 to harmonize all parties4 ,his chief work1 therefore1 was to introduce1 as far as possible1 the ,gallican element2 and in no sense whatever can that use be called 8,the great ,english rite of ,s4 ,osmund40 ,but its origin is of little importance as compared with its contents4 ,the great question is1 8,what is the real character of the book which is thus preferred to our #8meagre' ,english ,prayer ,book80 ,and it would be an important contribution to the present controversy if any of those who exalt its excellence would inform us of any one particular in which it differs in principle from the ,romish ,missal and ,breviary4 ,there is not space in such a paper as this for the investigation of its identity in all important points with the liturgies of ,rome2 but it would be extremely interesting to know in what that richness consists of which we heard so high an encomium at the ,derby ,church ,congress4 ,three things may be briefly mentioned3 7#a47 ,the ,use of ,sarum was certainly rich in ,legends1 and that to the exclusion of ,scripture4 ,on such a subject we surely cannot have a better authority than the preface to that ,first ,book of ,edward ,,vi41 which is now so strongly recommended4 ,in that ,preface it is said3 8,these many years past this godly and decent order of the ancient fathers hath been so altered1 broken1 and neglected by planting in uncertain stories1 legends1 responds1 verses1 vain repetitions1 commemorations1 and synodals1 that commonly1 when any book of the ,bible was begun1 before three or four chapters are read out1 all the rest were unread40 ,and of these ,legends1 etc41 the same preface adds1 8,some be untrue1 some uncertain1 some vain and superstitious40 ,if it is the omission of such ,legends as these that makes our ,prayer ,book 8meagre10 all ,i can say is1 ,let us thank ,god for its meagreness4 7#b47 ,then1 again1 the ,use of ,sarum was rich in complicated and senseless ceremonial4 ,the ,preface already quoted says of these ceremonies3 8,some at the first were of godly intent and purpose devised1 and yet1 at length1 turned to vanity and superstition2 some 4 4 4 because they were winked at in the beginning1 they grew daily to more and more abuses1 which1 not only for their unprofitableness1 but also because they have much blinded the people and obscured the glory of ,god1 are worthy to be cut away and clean rejected40 ,it may be well1 perhaps1 to give one illustration from the ,sarum ,missal3 8,here let the priest uncover the cup1 and make the sign of the cross with the host five times--first beyond the cup on every side1 secondly even with the cup1 thirdly within the cup1 fourthly as the first1 fifthly before the cup40 ,this is given simply as a specimen1 and some may say that there is no harm in it4 ,but ,i can scarcely believe it possible that anyone will hesitate to apply to it the language of the ,preface1 8,this excessive multitude of ceremonies was so great1 and many of them so dark1 that1 they did more confound and darken than declare and set forth ,christ's benefits unto us40 7#c47 ,the ,use of ,sarum was rich in saint worship4 ,for example1 in the ,missal the priest did not confess to ,god alone 7,i suppose that would have been meagre71 but was directed to say1 8,i confess to ,god1 to blessed ,mary1 to all the saints1 and to you2 because ,i have sinned too much by thought1 word1 and deed by my fault3 ,i pray holy ,mary1 all the saints of ,god1 and you to pray for me40 ,again1 in the ,litany1 the ,use of ,sarum was far in excess of the modern ,church of ,rome4 ,in the modern ,romish ,litany ,i count only forty-seven persons to whom prayer is addressed1 including the ,virgin1 two arch-angels1 and the twelve apostles2 but in the ,use of ,sarum according to ,bishop ,short1 #h there were no less than #aaf persons addressed4 ,possibly some ,gallican saints may have been added by ,s4 ,osmund4 ,on that point ,i am not prepared to speak2 but of this ,i am certain1 that in regard to the worship of saints1 all true ,english ,churchmen will rejoice in the meagreness of the ,church of ,england ,prayer ,book1 and have no desire for the richness of the ,use of ,sarum4 ,now this is the book which1 before the assembled ,church ,congress at ,derby1 was avowedly preferred to our ,english ,prayer ,book4 ,when1 therefore1 it is said that there is a clear preference for the worship of ,rome1 no one can any longer regard it as a calumnious or unfounded accusation4 ,we have the open1 plain1 and undisguised avowal of the ,president of the ,english ,church ,union1 that the ,english ,prayer ,book is 8meagre10 and the ,use of ,sarum rich2 the ,english ,communion ,office open to grave objections1 and the unreformed liturgies so superior1 that it is a wonder how anything so inferior as the ,english ,prayer ,book could have been compiled from such rich materials4 ,let no one1 therefore1 from this day forward1 suppose that it is the object of the ,union to uphold the ,reformed ,church of ,england1 or to maintain its worship2 but let it be clearly and distinctly understood1 that the preference has been publicly given to the ,use of ,sarum and the unreformed liturgies4 ,but the avowal of a preference1 it may be said1 is not a proposal2 and if we had nothing more than such an avowal1 it might be supposed that there was no intention of any practical action4 ,such a supposition1 however1 is rendered impossible by the proposal which followed1 viz41 that there should be the alternative use of the ,first ,prayer ,book of ,edward ,,vi4 ,now let anyone look for a moment at the line of argument1 and the meaning of this proposal is self-evident4 ,the argument is1 that because the unreformed liturgies and the ,use of ,sarum are superior to our ,english ,prayer ,book1 therefore we are to give the liberty to make use of the ,first ,book instead of our own4 ,is it not obvious that the whole force of the argument depends on the fact that the ,first ,book of ,edward approximates to these unreformed liturgies more nearly than does our present book8 ,it is preferred because it is more in accordance with that which is considered the best1 viz41 the ,use of ,sarum4 ,this proposal1 when regarded in connection with the avowed preference1 carries with it its own condemnation1 and ought at once to put all true ,churchmen on their guard4 ,we are brought to exactly the same conclusion by the historical position of the book4 ,the ,reformation was not a sudden act1 and our ,english ,prayer ,book was not born in a day4 ,the work began with the ,king's ,primer in ,a4,d4 #aede1 which was followed in ,a4,d4 #aedh by the first ,communion ,service--the chief object of which was the restoration of the cup to the laity2 but the first reformed ,liturgy for morning and evening worship was the ,first ,book of ,edward ,,vi41 in ,a4,d4 #aedi4 ,now let no one undervalue1 for one moment1 the greatness1 or importance1 of the work which was accomplished in the publication of this book4 ,the compilers cleared away such a vast amount of ,romish superstition and error that it is impossible not to admire the courage and wisdom with which they acted4 ,they were perfectly justified1 therefore1 in describing it as a godly book1 and in ascribing their success to the gracious help of the ,holy ,spirit ,himself2 nevertheless1 when the book was published it was found that there were some parts in it which still required alteration1 and a revision became necessary4 ,there were certain things still left which required removal1 so that when any further change was objected to by the ,papists it was answered3 8,that it was no wonder that the corruptions which they had been introducing for above a thousand years were not all discovered and thrown out at once0 7,bishop ,burnet74 ,besides which1 there were certain expressions which it was just possible to understand in the ,romish sense4 #aj ,it was clearly of the utmost importance to avoid the possibility of any such doubt or misapprehension2 and as the ,reformers had no desire that their trumpet should give an uncertain sound1 the book was carefully revised4 ,in the ,act of ,parliament which sanctioned the revision the reason was given as follows3-- 8,that there had been divers doubts raked about the manner of the ministration of the ,service1 rather by the curiosity of the ministers and mistakers than of any other worthy cause2 and that for the better explanation of that1 and for the greater perfection of the ,service is some places where it was fit to make the ,prayer and fashion of ,service more earnest1 and fit to stir ,christian people to the true honouring of ,almighty ,god1 therefore it had been by the command of the ,king and ,parliament perused1 explained1 and made more perfect40 ,the ,second ,prayer ,book of ,edward ,,vi4 was the result of that revision2 and1 although it was subsequently both slightly altered and added to in #aefj and #afjd till it reached its present form in #affb1 we must regard that ,second ,book as the completion of the great work of the ,reformation so ably1 but still imperfectly1 commenced in the ,first4 ,the history1 therefore1 places the ,first ,book in exactly the same position as that in which it was placed in the argument of ,mr4 ,wood1 viz41 an intermediate position between the ,use of ,sarum and the present ,english ,prayer ,book4 ,it was a great and noble effort but yet not complete4 ,it was a great movement in the right direction1 but there were still in it certain most serious defects2 and what was more important1 it contained certain passages which those who were to disposed might misinterpret in the ,romish sense4 ,yet this is the book to which we are now invited to return2 and it is only reasonable that we should ask the reason why4 ,we are content with our beloved old ,english ,prayer ,book1 in which1 ever since we began to worship at all1 we have poured out our hearts in holy communion with ,god4 ,why should we either forsake it1 or throw the whole ,church into confusion by the admission of an alternative service8 ,certainly not because the ,first ,book is less 8meagre0 than the second2 for1 beyond all controversy1 it was the more meagre of the two4 ,morning and evening prayer began in it with the ,lord's ,prayer1 and therefore contained neither texts1 address1 confession1 nor absolution4 ,they also ended with the third ,collect1 and therefore contained none of the prayers for the ,queen1 ,royal ,family1 c4 ,the 8,prayers and ,thanksgivings on several occasions0 were not included1 so that the familiar words of the 8,prayer for all ,conditions of ,men10 as well as the 8,general ,thanksgiving10 were not in it4 ,the ,commandments were not there2 and the ,catechism contained nothing about the ,sacraments4 ,and what has become of some importance since the subject has been mooted1 there was no ,ordination ,service4 ,it is well to bear this in mind1 because it is the fashion with some persons to quote the #cfth ,article as giving a sanction to the ,first ,book4 ,and ,mr4 ,wood said1 in his address at ,derby1 that 8at this very moment it #aa has the direct sanction and approval of the #cfth ,article40 ,but he must have either forgotten or ignored the fact that the ordinal to which the #cfth ,article refers was published quite independently of the book1 and was never made a part of it4 ,in #aeeb the ordinal1 with certain changes1 was introduced into the ,second ,book2 but it was never made a part of the ,first4 ,the ,article1 therefore1 has no reference of any kind whatever to the ,first ,book1 and in that book there was no ,ordination ,service4 ,it must be clear1 therefore1 to the most superficial observer1 that the attraction of the ,first ,book does not consist in its richness4 ,if our own ,prayer ,book is 8meagre10 the ,first ,book is much more so4 ,the changes subsequently made have been chiefly in the direction of addition1 and there must be some other reason which renders it so attractive4 ,and what is that reason8 ,there is an expression in #gdc of ,bishop ,short's 8,history of the ,church of ,england10 which answers the question4 ,the ,bishop there says3 8,on the whole1 this book forms a connecting link between the ,missal and the ,prayer ,book40 ,now1 if this be the case1 it is no wonder if those who prefer the ,missal desire the substitution of this book for our present ,prayer ,book4 ,the time may not be come for the introduction of the ,missal itself2 but that may follow in time1 if they can now secure the connecting link4 ,if this be the case1 the reasons which lead men now to desire it are precisely those which led the ,reformers to reform it4 ,it is nearer ,rome than our ,english ,prayer ,book4 ,therefore it was that the ,reformers reformed it1 and therefore it is that they who prefer 8the unreformed liturgies0 desire to return to it4 ,this may be seen very clearly in ,mr4 ,wood's address4 ,he enumerates several of the advantages that he considers would be gained by a return to it1 such is a closer conformity to the order of 8the canon0 of the ,mass2 the omission of the ,ten ,commandments1 and the 8,dearly ,beloved20 8the reservation for the sick20 8the unction of the sick20 and prayer for the dead4 ,to these he might have added the restoration of an altar in place of 8the table0 with its 8fair white linen cloth20 and of the name 8,the ,mass0 in addition to the 8,holy ,communion20 the sanction for auricular confession in the ,communion ,service1 combined with the omission of the ,general ,confession in the ,morning and ,evening ,prayer2 the omission from the words of administration of the clause1 8,take and eat this in remembrance that ,christ died for thee1 and feed on ,him in thine heart by faith with thanksgiving0 and the presence of certain other expressions which it was just possible for 8mistakers0 to understand as teaching the localization in the consecrated elements of the actual human person of our blessed ,redeemer now seated at the right hand of ,god4 ,but there is one other result of a return to the ,first ,book which is of supreme importance1 though ,i have not yet seen any notice of it in the recent discussion1 viz41 that by returning to the ,first ,book we should get behind the date of the ,articles4 ,the ,articles were not drawn up till the year ,a4,d4 #aeeb1 so that by adopting the ,first ,book we should go back to a date at which the ,articles did not exist1 at which1 in fact1 the ,church of ,england had drawn up no formal dogmatic protest against the errors of ,rome4 ,the ,reformation began with the reform of the ,liturgy1 before there was any authoritative statement of distinctive truth1 and when the minds of men were passing through a rapid transition4 ,to this transition period the ,first ,book belongs2 and if we were to decide on adopting the ,liturgy of the transition there would be a manifest inconsistency in combining with it those definite statements of truth which were carefully drawn up afterwards when the great gulf was past1 and the work of the ,reformation in essential points complete4 ,with all these facts before us1 it is impossible to mistake the character of the proposal made4 ,whether we look at the history or the contents of the book1 we are brought to the same conclusion4 ,it is not a proposal to improve our ,prayer ,book or to adapt it to the special demands of the day4 ,it is a proposal to depart from the ,prayer ,book altogether1 and to return to the transition state through which the ,church of ,england passed in the transition days of the ,reformation4 ,the ,first ,book of ,edward bore just the same relationship to the ,use of ,sarum that ,basingstoke does to the city of ,salisbury4 ,the ,reformers halted awhile there on the up line1 but they could not rest1 so they soon left it to complete their journey4 ,we are now invited to return there2 but is there any thinking man who can suppose for one moment that we are intended to remain there1 when we have the public avowal of the undenied preference for 8the unreformed liturgies0 and the ,use of ,sarum8 ,is it not perfectly clear that the attraction to the ,first ,book is simply this1 that it is a station for the express train on the direct down line to ,sarum8 ,and now1 how will this proposal be received8 or rather1 how will it be received by that large body of men who wish to be considered 8,high ,churchmen10 and who mean by that expression that they entertain a loyal1 loving1 and faithful allegiance to the grand old ,church of ,england1 into which they were received at their baptism1 and of which those who are clergymen have been its appointed officers ever since their ordination8 ,will they1 or will they not1 be prepared for this new departure8 ,are they prepared to abandon all the historical loyalty of their party2 to give up their beloved ,prayer ,book as 8meagre0 and 8open to grave objections20 to throw overboard their ,articles and the latter part of their ,catechism2 and to go boldly back to the period of transition1 when much1 we fully admit1 was improved1 but nothing defined2 when great things were done1 but when much still remained to be done2 and when nothing was matured or consolidated as we now have it in our ,articles and ,liturgy8 ,if they are prepared for such a movement1 it will certainly be a new phase in the character of the historical1 loyal1 and influential ,high ,churchmanship of ,england4 ,e4 ,,hoare4 ,picture3 ,decorative graphic ,,works ,,by ,,the ,,rev4 ,,canon ,,hoare4 ,,rome1 ,,turkey1 ,,and ,,jerusalem4 #agth ,thousand4 #afmo4 cloth1 #as4 #f;d2 paper cover1 #as4 ,,palestine ,,and ,,russia4 #eth ,thousand4 #afmo4 cloth1 #as4 #f;d2 paper cover1 #as4 ,,redemption4 ,a ,companion ,volume to ,sanctification4 ,in square fcap4 #hvo4 #bs4 #f;d4 ,,sanctification4 ,third edition4 ,in square fcap4 #hvo4 #bs4 #f;d4 ,,doctrine ,,of ,,the ,,lord',s ,,supper1 as taught by the ,church of ,england4 ,fcap4 #hvo4 sewed1 #f;d4 ,,conformity ,,to ,,the ,,world4 ,new edition1 revised4 #afmo4 cloth1 #as4 #f;d42 paper cover1 #as4 ,,inspiration3 ,,its ,,nature ,,and ,,extent4 ,new edition1 revised4 #afmo4 cloth1 #as4 #f;d42 paper cover1 #as4 ,,the ,,communion ,,and ,,communicant4 ,new cheap edition1 revised and enlarged4 #ahmo4 sewed1 #c;d42 or #bs4 #f;d4 99 99 99 99 99 ,,by ,,the ,,late ,,mrs4 ,e4 ,,hoare4 ,,the ,,christian ,,mother2 or1 ,,notes ,,for ,,mothers' ,,meetings4 #bnd edition4 #as4 99 99 99 99 99 ,,footnotes4 #h 8,history of the ,church of ,england10 #gdd4 #aj ,there was a passage1 for example1 quoted in the ,guardian of ,december #fth1 #ahhb1 in which ,gardiner is reported to have said3 8,willeth children to be taught that they receive with their bodily mouth the body and blood of ,christ1 which ,i allege1 because it will appear it is a teaching set forth among us of late1 as hath been also and is by the ,book of ,common ,prayer1 being the most true ,catholic doctrine of the substance of the sacrament in that is there so ,catholicity spoken of40 ,i do not say that ,gardiner was right in this statement1 but ,i do say that if there was anything to justify his assertion1 it was most desirable that as soon as possible it should be removed4 #aa ,guardian1 ,oct4 #aa4 ,i observe that the words 8,as regards the ,communion ,office0 have been added in the authorised report4