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LECTURE XIII.

THE HOLY COMMUNION.

1 COR. XI. 26.

As often as ye eat this bread, and drink this cup,

ye

do shew the Lord's death till he come.

WE are now called upon to consider those parts of the Communion-service, to which all, that we have hitherto examined, is merely preparatory; namely, the CONSECRATION and ADMINISTRATION of the holy elements.

When the minds of the congregation have been duly disposed, by the preceding forms, and, especially, by the earnest and comprehensive Exhortation, for the immediate celebration of the Lord's Supper; the priest solemnly invites all such of them, as "" truly repent them of their

sins, and are in love and charity with their neighbours, and intend to lead a new life," to "draw near with faith, and take this holy Sacrament to their comfort;" first, upon their knees, making an humble confession to Almighty God, and receiving an assurance of his forgiveness, that they may approach his altar with pure, faithful, and tranquil minds.

The office of CONFESSION here prescribed is, in form, though not in substance, entirely distinct from that which is introduced in the Morningprayer; and may justly be characterised as the most full and affecting, that could be devised. It expresses, with energetic solemnity, those feelings and sentiments, which, though they should never fail, at any time, to possess the heart of a Christian, are, on this occasion, peculiarly demanded the most profound humility; the deepest consciousness of sin; the utmost grief, for having provoked the Lord to anger; the most entire faith in the merits of Christ to obtain the forgiveness of God for all that is past; and the most earnest desire of divine grace, that we may serve and please him for the future. All which

is so worded, that, whilst the most inveterate sinner cannot say more, it becomes not any child of Adam to presume that he may say less.

Of the form of ABSOLUTION, directed" to be pronounced by the priest (or bishop, if he be present), ". nothing further needs to be remarked, ' than, that-referring to the promise of God's mercy and forgiveness" to all, that with hearty repentance and true faith turn unto him"-the priest makes it his prayer, that the people, to whom it is addressed, may, accordingly, be " pardoned and delivered from all their sins, confirmed and strengthened in all goodness, and brought," in the end," to everlasting life;" and the people adopt this prayer as their own, by subjoining "Amen" at the close of it.

That no doubt, however, may remain, of the Divine mercy, extended through Christ to all penitent sinners; four of the most explicit and remarkable texts of Scripture to that effect are here cited: two, from the mouth of our Lord

1 See Appendix (A);—where the subject of Absolution is fully discussed.

K

himself, recorded by St. Matthew and St. John; and the other two, from the Epistles of St. John and St. Paul. The people then proceed, under the guidance of the minister, to offer thanks and praise and glory to Almighty God, for this unmerited, yet free and universal act of grace: reasonably presuming, that even "Angels, and Archangels, and all the company of heaven,” must be ready to join with them in this joyful acknowledgment: prefacing also their thanksgiving, on certain solemn festivals,' with forms appropriate to the events commemorated.

Next follows a prayer, so beautifully adapted, in the most simple but strong and pathetic language, to maintain that deep feeling of devotion and humility, which the previous offices must be supposed to have excited, that every pious communicant will avail himself, with delight, of a vehicle so well suited to those aspirations, which, though he feels them rising in his heart, he may

1 Namely, at Christmas, Easter, and the Ascension, or within seven days after each; on Whit-Sunday, or within six days after; and on Trinity Sunday..

not be able adequately to express. Sufficient, indeed, in itself, is this prayer, to melt the most obdurate, if they could be persuaded to join in it, into some sense of shame and contrition for their sins, and of gratitude to their Redeemer. It prays, that, unworthy as we are to trust in our own righteousness, yet, through the manifold and great mercies of our God, we may be enabled

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so to eat the flesh of his dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood; and that we may evermore dwell in Him, and He in us." If these words need any comment, they may be described as expressing an earnest petition, that we may be enabled so faithfully and effectually to receive the bread and wine, thus mystically representing the body and blood of Christ, as that the benefits of his death may thereby be applied to our souls; and that--the true spirit of his Gospel henceforth dwelling in us-we may love and adore Him, for his boundless mercy and love to mankind, and, for his sake, and after his example, may abound in love and charity to our brethren,