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Who here has paid the cost,-who performed the labour,-who suffered to supply the nourishment? The bread and wine could not be placed before us till the Son of God humbled Himself to the form of a servant, and the death of the Cross. It is as His own body and blood that they become available to the satisfying of every desire of our nature, and endowing us with immortality. “Man did eat angels' food," it was said by those who lived under the Law. Under the Gospel he eats a yet nobler food, and becomes one with the Ruler of angels. It would be strange for us, under any circumstances, to reject an invitation to such a feast as this-to a table provided with such food. But how inconceivable is it that we should disregard it when there is no other means of life, and when our sinful and corrupt state ought rather to lead us to expect an everlasting banishment from God than a call to the guest-chamber of His Son! The former only of the exhortations was published in the Liturgy of 1549; but the addition made is of great value, and communicants would do well if they very seriously considered both these addresses in their private exercises of devotion. Let it be always remembered, that frequent communion is the duty of every servant of God. In early times it was as usual to receive the Eucharist weekly as to keep a weekly Sabbath. For some time it was administered twice and thrice a-week, and, in some places, every day. When the disinclination to communicate became more and more visible, a law was passed obliging persons to attend three times a-year, those who neglected to come being threatened with excommunication. But a law is at best a weak support for piety; and in the Council of Lateran, held at the close of the twelfth century, once a-year was admitted to be sufficient to avoid the threatened penalty. The great body of professing Christians considered that it was enough to obey the law, and thus the most important of sacred ordinances, the most comforting and salutary, fell into general neglect. A vast change followed the Reformation. The people were roused to a clearer understanding of the nature of their duty in this respect; and, though it is still the case that but a small proportion of those who call themselves believers act consistently with their duty in respect to the Communion, the warnings and invitations of the Church are, it may be hoped, daily working a healthful and blessed improvement. The second exhortation was added in 1552, and was at first read just before the celebration of the Communion, it being then the custom for persons not receiving it to remain in the church.

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This address, which was formerly read in conjunction with the preceding exhortation, is not less necessary than either of the others; for it would be far better for an unprepared person to refrain from receiving the Sacrament, though he had come for the purpose of doing so, than to venture on partaking of such a mystery in an unsanctified state of mind. Many persons are deterred by the expression which warns us lest we eat and drink our own damnation;" and great pains are taken to lower the awful force of these words. But we apprehend that no really humble, spiritual penitent, deeply affected with a sense of his own unworthiness, and of the perfections of Christ, is likely to be kept from the table by this warning. And as for those who have not repented of their sins, or who are destitute of the graces of a renewed mind, we know not what will be the weight of their punishment, if they tread the blood of the Covenant under foot, count it as an unholy thing, and put Christ to open shame, by coming with light and corrupt hearts to this most holy mystery.

66 Then shall the Priest say."

This short address of invitation is intended to strengthen the resolution and confirm the hopes of those who, humble and penitent, and trusting to no merit of their own, but only to the righteousness of Christ, stand meekly listening for this call to His heavenly feast. The requisites of preparation are briefly but fully stated:--repentance, charity, the purpose of a new life and faith. He who has these may gladly accept the call, though as yet he be but a babe either in strength or knowledge.

Note to the Confession, Absolution, and Sentences.

Confession has always formed a part of the worship of Christians. Various circumstances will naturally lead to different modes of exercising this duty. The glory of God and the consolation of the sinner are both concerned in its performance. Sometimes peace is found in a very particular disburdening of the heart, and in the private acknowledgment of offences. At others, the conscience is satisfied with the feeling of sorrow which accompanies the general confession of sin, and regards the sincere affliction of the soul, reviewing and weeping over the past, as giving a particularity to the confession better than language that can be heard. But an open general confession in the Church is a necessary part of Christian duty, and is neither supplied nor rendered valueless by confession of any other kind. And while this is the case in all our services, so must it be especially requisite in that of the Communion, by which we hope to cast away both our sins

and our sinfulness, and to clothe ourselves with the righteousness of Christ. To a sincere acknowledgment of guilt, accompanied by a lively faith, forgiveness is distinctly promised in the Covenant of the Gospel. The sentence of remission is intrusted to Christ's ministers. It is their happy privilege to pronounce it in favour of all who have faithfully confessed their sins, and are now seeking a nearer intercourse with Christ. And the absolution thus pronounced is followed by the most comfortable and encouraging assurances, given by the Saviour Himself and His Apostles, that, poor and miserable as we are, we shall be acceptable at His table. Well, therefore, may we answer the priest's exhortation, "Lift up your hearts," and pour them out in thankfulness and love. "¶Then shall the Priest turn to the Lord's Table, and say."

In the earlier Liturgies a much larger space was allowed for thanksgiving in the Communion than in our present office. The word Eucharist, by which the whole service is frequently called, signifies a thanksgiving, thankfulness being the proper sentiment of every penitent who looks for pardon through the merits of Christ. It is probable that the compilers of our Liturgy, regarding the feeling of devout gratitude as implied in the act of communion, did not think it necessary to insert distinct prayers of thanksgiving. The doxology, however, used in ancient times, and which was called the great doxology, or the Trisagium, is retained, and brings the whole family of heaven to join in the celebration of Divine mercy. In the proper prefaces, we are led, as in other parts of the service, to particularize our recollection of God's goodness, and so deepen the impressions which it ought to make upon our hearts.

"Then shall the Priest, kneeling."

Prepared by these acts of a humble and spiritual devotion, the minister and the congregation now come, as it were, into the very presence of Christ, and expect, with thankful hearts, their share in the great and solemn feast. But the nearer they approach the mystery, the more deeply do they feel impressed with the feeling of their unworthiness to partake in the rite. They know that they have no claim even to the crumbs which fall from the table of the Lord. All they can do, therefore, is to trust solely to the mercy which has brought them to the banquet, and to pray that they may indeed be partakers of the precious food thus spread before them.

66 When the Priest, standing before," &c.

The whole of this truly evangelical service is emulative of primitive simplicity. In the doctrines connected with the Communion, the growing spirit of corruption found, from an early period, the readiest field for its exercise. The minds of people were open to strong appeals on the subject. Their hearts, whether warmed by true piety or inflamed by superstition, could easily be persuaded to adopt any means which, it was said, would increase the glory or the efficacy of the Sacrament. Thus imperceptibly the primitive rite became overburdened with human additions, and the holy influences and Divine consolations to be sought from communion with Christ were vainly expected from the use of multiplied signs and emblems. Wisely throwing off the load of these traditionary usages, our reformers have left to the Church all that is assuredly Apostolic, and all that can be required by those who are in a fit state to partake of the ordinance to render it truly and permanently impressive. Whatever may be said in favour of ceremonies in other parts of religious worship, in this most solemn of all its divisions their use can hardly be supported on like grounds. A desire to come to the communion of Christ's body and blood implies great advancement in seriousness; spirituality is the first requisite in a communicant, and this must be · at a low ebb indeed, if, in the solemn moments spent at the table, attention requires to be kept awake by the use of signs or ceremonies. The present form of Consecration is that given us by Christ Himself; and that which it is evident, from St. Paul's account, the Apostles desired the churches which they founded simply and religiously to adopt. Let the Divine mystery be still conveyed to our spirits in the living words of the Saviour. Let us believe that the bread and the wine consecrated by Him, and received by faith, do verily become to us His body and His blood. Nothing can add to the efficacy of Christ's words, and nothing can give faith but the vivifying grace of the Holy Ghost.

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The mode of delivering the bread and wine here directed was that which prevailed in the primitive Church, and only ceased when religion began to be changed into superstition, and piety to manifest itself rather in signs of mysterious dread than in the happy feelings of genuine devotion and love. When the doctrine of transubstantiation became established, many new observances were introduced as necessary to the reverential celebration of the ordinance. It was then thought improper that the people should touch the bread with their hands; it was, therefore, put into

their mouths by the priest, and this custom was retained for some time after the reformation of the English church. At other times it was received in small plates provided for the purpose. The wine was regarded with similar awe; and this led to the people's being denied the cup altogether. In administering the bread and wine, the minister anciently said nothing more than "The body of Christ" and "The blood of Christ," the people answering "Amen." The words "Preserve thy body and soul unto everlasting life" were added by Gregory the Great. This form was retained in the first book of King Edward; but it was modified in the second as favouring the doctrine of transubstantiation. By this change, however, there appeared to be a departure from all primitive example, and the form at present used was adopted to the satisfaction of all parties.

Note to the Post-Communion.

It was customary in the ancient Church for the deacons immediately after the Communion to exhort the people to return thanks for the benefits of which they had partaken. He then desired them to rise and commend themselves to God by Jesus Christ; upon which the bishop offered up the prayer of thanksgiving, and solemnly pronounced the blessing. A short prayer was then offered up by the deacon, and the people were dismissed with the words, "Peace be with you!" Our own Post-Communion auswers sufficiently to this ancient example. It consists of those supplications for grace, and those earnest praises, which every worthy communicant will be most ready to pour forth from the abundance of his heart. The Gloria in excelsis, or, "Glory be to God on high" has been used in the Christian Church from the earliest ages; and is considered as answering to the hymn of praise which was sung by our Lord and His Apostles at the Paschal Feast.

The Rubrics here added are well adapted to secure the order and decency so necessary to the proper administration of this blessed ordinance. Due attention has been paid throughout to the feelings of those who may fear either the intrusion of superstition on the one hand, or the appearance of neglect on the other. The protestation respecting kneeling results from the same cautious spirit, and affords another interesting illustration of the tenderness and moderation of our Apostolic Church.

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