not be guilty, if those mysteries were not given to them, and if the presence of those mysteries depended only upon their own faith.

Another topic may properly attract our notice in this place, as it has a practical bearing upon our conduct in the celebration of these rites, namely, the reverence which we should pay to the holy gifts after consecration.

We need not repeat what has been already said as to the meaning of the words used in the Liturgy, or as to the grounds upon which that meaning has been proved to be in accordance with the truth concerning Christian sacraments. We believe that we have before us the Sacrament of the Body and Blood of Christ, that is to say, His Body and Blood present under the symbols of bread and wine. For as much, however, as those things which are the objects of our sight and touch are bread and wine, it is evident that they cannot be made by us the objects of that worship which we offer to Almighty God, and which is due to Christ, without committing the sin of idolatry. And yet, if we truly believe that Christ is really, though spiritually, present under the symbols presented to us, it seems impossible that we can approach, or be approached by, those symbols in an attitude of indifference, and without outward demonstrations of our belief. Our worship is due to Christ, who is here spiritually present, but not visible in any form: nor can the worship due to Him be legitimately directed to any outward object, which is not visibly Himself, His own form, and His own appearance. Nevertheless the very sight of the symbols which represent and yet veil His presence, ought to move us to lift up our hearts to Him, to hold communion with Him, to speak to Him, to adore and praise Him; neither, when we look upon them, can we well abstain from thoughts and ejaculations of wonder and gratitude in meditating upon the mysteries thus presented to us, and upon the blessings they were instituted to convey. It is inconceivable that all this should be the case, if our manner and carriage manifest indifference or listlessness, or be devoid of outward tokens of regard and reverence. Our reverence is due to the house of God, to the building consecrated to His worship: it is due to the

See p. 32,

ante.

See p. 155, ante.

holy Book containing the sacred Scriptures, we beware of treating it as though it were a common book. Is it then possible that we can hesitate to exhibit tokens of reverence, when we behold those holy bodies, which are the Sacrament of the Body and Blood of our Lord,-symbols and signs of His real presence, and effectual means whereby we enter into the most intimate communion with Him?

With respect to the peculiar spiritual blessings and results, which flow from the devout receiving of the holy communion, the investigation of them does not fall within the scope of this present work, except so far as they are expressed in the devotions, prayers, and rites, contained or prescribed in the Liturgy. But we have still to notice the Communion, as it is the necessary conclusion and perfecting of the whole Office.

In defining the essential elements of the Sacrament, we have shewn that they consist of three particulars; namely, the consecration (1) of bread and wine-(2) by a competent minister-(3) in order that they may be consumed by the faithful. The Communion, therefore, (by which we mean the reception of the consecrated elements not only by the celebrant, but also by the assistant ministers, and any other faithful persons present and desiring to partake; and moreover the entire consumption of the consecrated elements, by being eaten by the faithful, either on the occasion of the celebration, or, if reserved for subsequent communion, then at such subsequent time or times,) is essentially a constituent element in the complete and perfect celebration of the sacrament according to the institution of the Lord. The intention that they shall be consumed, is necessary to the validity of the consecration: the entire consumption is necessary to the perfect ordinance of the Lord; it is the seal and consummation of the service and sacrifice offered unto God in the sacrament of the Eucharist.

We have also taken occasion to observe, that, in the first celebration of the Eucharist by the Lord Himself, He shewed forth His death by that which He did, rather than His disciples by partaking of what He gave them: See p. 171, and, again, we have said, that, in our celebration of the Eucharist, we also "shew forth His death, until He come,

ante.

not merely in the communion, but also in the previous acts." This is most true; but the one cannot be disconnected from the other. It is essential to the idea of sacrifice, that the sacrifice be consumed. Such was the case with all the sacrifices ordained under the Law,-some by fire, some by the worshippers, some by the priests,—some, partly in one of these ways, and partly in another, some at the time of the oblation,―others within the same day,―others within longer periods,-one, the shew-bread, at the termination of the week-but all entirely consumed. Otherwise those sacrifices would have failed in being the perfect types of those spiritual things, which were signified by them, and into which we have entered. So in the institution of the Eucharist our Lord shewed forth His death, by exhibiting His broken Body and His Blood poured out; but He exhibited them in order to be consumed. And the whole service would fail of its anti-typical character as regards the shadows of the Law-it would fail of its true symbolical character as manifesting, not only the death of Christ, but also the entire acceptance of His sacrifice-the entire abolition of sin-the entire and perfect gift of the Holy Ghost, by which we become partakers, through the death of the old man, of the regenerate life—the entire and perfect glory of the future kingdom, which at the resurrection awaits the saints of God, except there were an entire and total consumption, first or last, of the sacred elements. Therefore it is an unalterable law of this holy sacrament, that whatsoever has been consecrated for immediate consumption must be immediately consumed by the faithful present, and not merely by the priest; and that which is for the subsequent consumption-although it is to be reserved so as to fulfil the lawful cause, or to meet the lawful occasion, which calls for reservation - yet must be, sooner or later, wholly and entirely consumed in its present form of bread or of wine—that is to say, before it is so changed or corrupted as to cease to be truly and verily bread, or wine.

After the whole congregation have received the communion, the celebrant, and those assisting him, replace the holy vessels upon the altar; setting apart so much as was consecrated for the communion of the sick, and reserving

P

Х

the remainder for the communion of those in the afternoon, who were unable to attend in the morning. This Afternoon Communion is a gracious provision of God for the necessities of His people, which the Apostles have directed in the light of the words of prophecy spoken to them. But it is intended to meet a necessity only: and, if it be possible, all faithful people should avail themselves of the privilege of being present at the great assembly of the Church, in the forenoon of the Lord's-day.

While the vessels are being carried back and replaced upon the altar, and proper arrangements concerning them are being made, the Communion Anthem is sung. This is ordinarily taken from the 132d Psalm, "The Lord hath chosen Zion," &c.

This anthem, the Communion Anthem, was anciently sung during the administration of the Sacrament to the people, both in the Eastern and Western Church. The time necessarily taken up by the administration is the fit opportunity for those psalms, and hymns, and spiritual songs, which should be poured forth by persons endowed and inspired by the Holy Ghost to give utterance in song. And those also whose spirits are lifted up in the Holy Ghost to play skilfully on instruments, may fittingly at this time exercise themselves in playing short strains of solemn music, with such intervals between them as may give full opportunity for the exercise of spiritual gifts in psalms and hymns. When an entire congregation is enabled, with devout order and solemnity, thus to celebrate the holy feast, the Communion Anthem would be the completion and summing up of the whole, wherein the choir and the people should unite.

After the Communion Anthem, the celebrant, kneeling down with the congregation, offers the post-communion prayer; which is a thanksgiving for the blessing conferred upon us in the holy sacrament we have been celebrating, and a prayer that we may not lose the benefits thereof.

After singing the hymn Te Deum, if the time permit, as an appropriate act of thanksgiving, the service is concluded, and the people dismissed with a final benediction pronounced by the celebrant.

ADDITIONAL NOTES ON "THE EUCHARIST."

Page 45.

THE following is the Latin version given by Renaudot (Liturg. Orient, vol. ii. p. 1):

:

'Præsta, Domine Deus, ut aspersis cordibus nostris, et mundatis ab omni conscientiâ malâ, impurisque cogitationibus, mereamur ingredi in sanctum sanctorum tuum excelsum et sublime: præclarè et purè stemus coram altari tuo sancto, et offeramus tibi sacerdotio fungentes, sacrificia pura et excellentia: in verâ fide, Pater, Fili," &c.

Cardinal Bona gives the following version :

"Fac nos, Domine Deus, lotis jam cordibus nostris, et emundatis ab omni conscientiâ malâ et cogitationibus sordidis, dignos introire ad sancta sanctorum tua alta et excelsa, et splendidè ac purè stare ante altare tuum sanctum, et ministrare tibi victimas spirituales et excelsas in fide et veritate."

Which may be thus rendered in English:

"Cause us, O Lord God, worthily to enter into Thy Holy of Holies high and lifted up, with our hearts already washed and cleansed from all evil conscience and from unclean thoughts, and to stand in brightness and purity before Thy holy altar, and to minister unto Thee spiritual and lofty victims in faith and truth."

Both the Latin versions have evidently been derived from the same original. But Renaudot has translated from the Syrian manuscripts themselves, and Cardinal Bona has taken his from the Roman edition of the Syrian Missal.

The prayer in the existing service of the Roman Mass is as follows:

"Aufer à nobis, quæsumus, Domine, iniquitates nostras; ut ad Sancta Sanctorum puris mereamur mentibus introire: per Christum," &c. Which is thus translated :-" Take away from us our iniquities, we beseech Thee, O Lord, that we may be worthy to enter with pure minds into the Holy of Holies, through Christ," &c.

Page 189.

66

"Mother of our God," that is to say, as it is before expressed, "Mother of our Lord and God, Jesus Christ." The Blessed Virgin is the mother of a person, not of a thing, or of a nature; and the person who was born of her is God,—a Divine person, and not the person of a man. The Son and Word of God, our God," is, therefore, her Son, according to the flesh; and she is His mother. The denial of this, and the assertion that there were two persons in Christ,-one, the Eternal Word, the other, a man born, in time, of the Virgin Mary, was the precise error of Nestorius, condemned by the Council of Ephesus (A.D. 431).

That Council approved and confirmed the anathema which St. Cyril of Alexandria had denounced against those who did "not confess that Emanuel was verily God, and that the Holy Virgin was on that account the Theotokos, or bringer forth of God; for she gave birth, according to the flesh, to the Word of God, which was made flesh." That word "Theotokos" had been applied to the Blessed Virgin by all the great Saints and Fathers who had lived in the preceding century, Athanasius, Cyril of Jerusalem, Gregory of Nyssen, Chrysostom, Gregory of Nazianzen, &c. (See references in Select Treatises of St. Athanasius,