saying or singing of the prose psalms, and from analogy, we may reason, therefore, that this posture, if proper in the one case, is proper also in the other. If people stand at the doxology, as doubtless they should, because it is an ascribing of glory to God, they should do so likewise during the psalm that precedes; for it, no less than the doxology, is sung to the glory of God. Besides, the psalm is most frequently directed to God himself in the form of thanksgiving or of prayer, and sitting is not a proper posture surely in which to address the Almighty.

If the clergyman would select the psalms and the music himself, and not leave it to the parish clerk, and choose a few of the simplest and most familiar tunes, which should be sung with modesty and humility, it might tend to render this branch of worship more beneficial.

CHAPTER XII.

THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION.

VERY opposite opinions have been held with regard to the Sacraments. At one period it was maintained that, without a possibility of failure, they communicated effectual grace by a power inherent in themselves; in the present day they are frequently mentioned, together with prayer and preaching, under the general term ordinances, without any distinctive notice of superior character imparted by the Saviour, and it seems to be forgotten that the side of the Lord Jesus being smitten, as the emblem of his Church, forthwith came thereout blood and water: "This is he that came by water and blood: not by water only, but by water and blood," 1 John v. 6.

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The sentiments of the Church of Rome and of our Church are by no means similar on the subject of the Lord's Supper. The following comparison of the respective tenets of both churches, taken from their accredited formularies, will exhibit numerous and striking marks of difference. The Romish Church affirms the change of the substance of the bread and wine, commonly called Transubstantiation; our Church, on the contrary, asserts that such a doctrine "cannot be proved by holy writ, overthroweth the nature of a sacrament, and hath given occasion to many superstitions." (Article xxvIII.)

The Romish Church affirms a bodily, that is, a substantial presence and receiving; (Council of Trent, 13th Sess., can. 4 and 8.) Our Church, whilst she admits a real presence, and that "Christ's body and blood are verily and indeed taken and received by the faithful," no less clearly maintains that such presence is spiritual, and that Christ's body and blood are only spiritually received; (Articles xxvIII., XXIX.)

The Romish Church, believing the bread and wine to be changed into the substance of the body and blood of Christ, esteems it a fit object for religious worship, elevating and carrying it in procession, offering it to the gaze of the multitude, and adoring it as she would Christ himself; (Council of Trent, Sess. 13, can. 6.) Our Church condemns such practices as inconsistent with the ordinance of Christ, and in particular describes such adoration as "idolatry, to be abhorred of all faithful Christians;" (Articles xxv. XXVIII., and Protestation at end of Communion Service.)

The Romish Church reserves the bread and wine, or, as she expresses it, the true body of our Lord which remains in the consecrated particles which are left after the communion, for conveyance to the sick, according to the pompous ceremonial of her religion;

(Council of Trent, 13th Sess., can. 7.) Our Church pronounces such reservation of it to be a departure from Christ's ordinance, and directs that it be consumed immediately on the spot; (Article xxvIII., and Rubric after Communion.) Further, as to the preparation for receiving this sacrament, there are essential differences between the Romish Church and ours, consisting, in the first place, between confession to a priest and to Almighty God; and next, between the injunction which renders confession to a priest absolutely necessary, (Council of Trent, 13th Sess., can. 11,) and the exhortation which invites the scrupulous penitent voluntarily to seek spiritual comfort and counsel from a minister of God's word.

The Romish Church sets at nought the express commandment of our Lord, and mutilates his ordinance, by denying the cup to the laity; (Council of Trent. 21st Sess. can. 1-3.) Our Church controverts and condemns this; (Article xxx.)

The Romish Church celebrates the service for this sacrament, as also the whole of her liturgy, in Latin, whatever be the vernacular language of the country where it is celebrated (Council of Trent, 22nd Sess., can. 9); our Church condemns this expressly, (Article XXIII.)

The Romish Church asserts this sacrament to be a true and proper sacrifice, as if the real and proper body and blood once offered upon the cross, were again offered to God, and as if a propitiatory offering were thus again and again made to God for the dead as well as for the living; (Council of Trent, 22nd Sess., can. 1-4.) Our Church (Article xxxI.) reprobates this, asserting it to be a blasphemous fable and dangerous deceit-language more severe than usual, but justified by her sense of the injuriousness of the doctrine to our Saviour's honour, and of its dangerous deceitfulness,

by giving the people a false method and false hope of pardon.

The Romish Church approves of solitary masses performed by the priest alone (decree and 8th can., 22nd Sess. Council of Trent); our Church condemns this (Article xxxI., and Rubric at the end of Communion.) These specimens may assist us in judging as to the agreement of the two Churches so far as regards the fundamental doctrines and instructions of the Gospel, in connexion with this holy sacrament.

Our Church has retained two most scriptural appellations of this sacrament: 1st, THE LORD'S SUPPER, (a name which the Romanists cannot endure, because it destroys their notion of a sacrifice, and their use of private mass,) but which was settled in the apostles' time by St. Paul, 1 Cor. xi. 20: and 2nd, THE COMMUNION, 1 Cor. x. 16, a name given to it, partly because by this we testify our communion with Christ our head, partly because it unites us together with all our fellow Christians, partly because all good Christians have a right to partake of it. It is sometimes also called the Eucharist, a title recognised by our Church when she states that (although deep penitence, firm reliance on the blood of Christ, and faithful efforts for growing in grace, are essential to our deriving benefits therefrom,) we must, above all things, give most humble and hearty thanks to each Divine person of the Godhead, for the gracious share severally taken in our redemption. This sacrament was celebrated more frequently in the purest ages of Christianity than it is at the present day, for it then made a constant part of the daily service, Acts ii. 46; and our Church reminds us of this obligation to communicate more frequently, by appointing a great part of the office to be used on all Sundays and holydays, and to be said at the altar, where the prayers of the Church of old used to be

made, because this was the proper place to commemorate Jesus, our only Mediator, by whom all our prayers were accepted, and the office was thence called "The Service of the Altar."

Christ did not point out any particular method for the administration of it, it was consequently various in divers churches; only all were agreed in using the Lord's prayer, and reciting the words of the institution, which therefore some think was all the apostles used; but their successors in several churches added several devout forms thereto, which by the fashion of adding to them in every age, contracted many superstitions of later times, though they still retained much of true and pure primitive devotion, easily distinguishable from the modern corruptions. These latter novelties the Reformers extracted, and so composed the admirable office which we use, which comes as nigh as can be to the apostolic and ancient Catholic Church, and is the most exact form extant in the Christian world. There is a vulgar error that it is chiefly copied from the Romish Missal, but a comparison with the latter will show that they differ considerably if the Reformers had any particular model in view, it was that which Osmund, bishop of Sarum, revised for the use of his diocese, in the eleventh century.

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The two Sacraments are inseparably connected with each other, and our Church recognises this. That which is begun in us by means of Baptism, is continued and sustained by means of the Lord's Supper. That new and regenerate life which we receive in the former, is nourished and perfected in the use of the latter. Baptism provided for our entrance into Christ's Church, brought us within the reach of all the good things that are treasured up for the people of God, set us free from the original curse of the law,