This work, first published in 1681, has been attributed to John Gauden (1605-1662), who became Bishop of Worcester in 1662.  The book went through many editions and appears to have been popular and well used (Stone, 1909: II, 459).

The eucharistic theology expressed in this work is shown in these passages:

“We deny not a true and real presence and perception of Christ’s body and blood in the Sacrament, which in reality even they of the other gross opinion do not imagine is to sense, but to faith; which perceives it objects as really according to faith’s perceptions as the senses do theirs after their manner.  I believe, therefore, that in the Sacrament of the Lord’s Supper there are both objects presented to and received by the worthy receiver.  First, the bread and wine in their own nature and substances distinct do remain as well as the accidents, which are true objects of our sense. … Also there are spiritual, invisible, and credible, yet most true and earnestly present, objects of faith, the body and blood of Christ, that is, Christ Jesus Himself.” (The Whole Duty of a Communicant, 1698: 20, cited in Stone, 1909: II, 459-460).

The work expresses a belief in the true and real presence of Christ’s body and blood in the Eucharist.  This is not seen as an immoderate presence (‘the gross opinion’) but according to faith.  Bread and wine do not change in substance, but there are at the same time spiritual objects of faith, that is, the body and blood of Christ.  The bread and wine and the body and blood of Christ are not so much linked in this passage, but spoken of in close proximity.  The objects of faith, the body and blood of Christ, Jesus himself, are seen to be truly and really present in the Eucharist.  Moderate realism is suggested by this passage.

In relation to sacrifice in the Eucharist, the following passage is quoted:

“I adore Thee, O most righteous Redeemer, that Thou art pleased to convey unto my soul Thy precious body and blood, with all the benefits of Thy death and passion; I am not worthy, O Lord, to receive Thee, but let Thy Holy and Blessed Spirit, with all His purities, prepare for Thee a lodging in my soul, where Thou mayest unite me to Thyself for ever.” (The Whole Duty of a Communicant, 1698: 136, cited in Stone, 1909: II, 460).

It is in the context of the Eucharist that the benefits of Christ’s death and passion are seen to be conveyed.  This is memorial remembrance or anamnesis where the benefits of Christ’s sacrifice are available in the present.  Once again the close proximity of the sign and the signified are suggestive of realism to a moderate degree.