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as "for all," as in Rom. v. 19, where, since by one man many are said to have been made sinners, many," or according to the import of the original, "the many," means the multitude, or whole bulk of mankind, and is plainly equivalent to "all men."

The minister's delivering the holy elements to each communicant, is not contrary to our Saviour's direction, Luke xxii. On reading the context, it will be seen that this passage does not relate to the eucharist, but to the paschal supper, since it appears evident from the 19th and 20th verses of the same chapter, that the Lord's Supper was not instituted till after that cup was drunk. As the Scriptures are wholly silent about the manner of delivering it, we follow the practice of the first Christians. The breaking of the bread, and the delivering the elements into the hands of the communicants, is agreeable to the practice of our Saviour, and to primitive usage. The breaking of the bread is an apt representation of his sufferings. When the Romanists brought in their novelty of transubstantiation, a wafer was substituted for bread, and being suddenly lifted up, that the people might worship it, was put into the mouth of the communicant, that no particle of the body of Christ might be wasted or lost; and lest the blood should be spilt, or any accident happen, the cup was totally withheld from the laity. At the Reformation, the primitive practice was restored, and the communion in both kinds delivered into the hands of the people.

Kneeling is a proper posture at receiving the elements. Some think that the apostles received in the posture which they used at meals, and that we ought to imitate them in this. If so, we should recline or lie down, for so they did, according to the custom of the country. But we may with reason conclude, that when our Saviour blessed the bread and wine, this

being an address to God, both he and they were in some posture of adoration, and that they changed it before receiving it is not likely, considering how different that was from a common meal. The ancient Church never used to receive sitting, nor is there the least intimation of such a practice in any ancient writer; sometimes the communicants stood and bowed their bodies; at other times knelt at the altar. Sitting was first introduced by the Arians, who, denying the divinity of our Lord, thought it not robbery to be equal with him, and sit down at his table. The Bishop of Rome also, assuming to be Christ's vicegerent, uses this familiarity with his Lord. So that he, as God," sitteth in the temple of God, showing himself that he is God," 2 Thess. ii. 4.

That kneeling looks greatly like adoration of the elements, and took its rise from the Popish error of considering them the very body and blood of Christ, is asserted by those who study for pretences to palliate their unjustifiable separation from us, or designed neglect of this sacrament. The express declaration of the Church, however, at the end of the communion service, is a sufficient answer to the objection. "Whereas it is ordained in this office for the adminis→ tration of the Lord's Supper, that the communicants should receive the same kneeling; (which order is well meant for a signification of our humble and grateful acknowledgement of the benefits of Christ therein. given to all worthy receivers, and for the avoiding of such profanation and disorder in the holy communion as might otherwise ensue ;) yet lest the same kneeling should by any persons, either out of ignorance and infirmity, or out of malice and obstinacy, be misconstrued and depraved: It is hereby declared, That thereby no adoration is intended, or ought to be done, either unto the sacramental bread or wine thereby

bodily received, or unto any corporal presence of Christ's natural flesh and blood. For the sacramental bread and wine remain still in their very natural substances, and therefore may not be adored, (for that were idolatry, to be abhorred of all faithful Christians,) and the natural body and blood of our Saviour Christ are in heaven and not here; it being against the truth of Christ's natural body to be at one time in more places than one."

One would have thought that such a protestation, so plainly worded, and publicly set forth, in a book so scanned by dissenters, must have for ever silenced all cavils, and removed all suspicions. To be unmindful of the disclaimer it contains, and regardless of the explanation it renders, is neither the part of candour nor honesty.

The following considerations will show the peculiar propriety of kneeling. The Lord's Supper is the highest ordinance in the religion of Jesus. It is, above and beyond all others, calculated to spread over the heart the deepest, the most solemnized feelings of humiliation; to awaken the liveliest emotions of that gratitude which is composed of thrilling thankfulness for mercy extended, and self-abasement for guilt incurred. Far more than any other ordinance, it carries us into the contemplation of those scenes and acts of wonder in which were wrought out our redemption for the lost, and pardon for the condemned. When the heart is renewed by the power of the Holy Ghost, (and it is only such a heart should be found at this holy solemnity,) it is, perhaps, then more drawn into a nearness to God's felt presence, into a closer communion with his unseen Spirit, than in any other exercise of adoration. He that is hidden from the mortal eye is then often revealed to his believing people "in the breaking of bread,” (Luke xxiv. 35.)

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Is it wonderful that our Church,-expecting such hallowed and humble frames in her children, anticipating that many a worshipper, if visited by them in the moments of solitary meditation, would most naturally bend the knee when the soul was prostrate,-should at this sacrament enjoin a posture so congenial, so adapted to the heart's feelings, so expressive of all she hoped was passing within? No, we marvel not that our Church prescribed the posture; we only marvel that it could be censured.

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The form of words appointed to be said on the delivery of the elements consists of three particulars: 1st, Instruction, declaring what it is, namely, the body of our Lord Jesus Christ, the blood, &c. 2nd, Prayer, desiring that this communication of them to us may preserve our bodies and souls unto everlasting life." 3rd, Direction, what we are to do, namely, "take eat" or "drink this in remembrance that Christ died, and that his blood was shed for us," "and to feed on him by faith with thanksgiving," and to be thankful for his blood-shedding; and this part is a full paraphrase on our Saviour's words, and the whole form together comes as nigh to his own words, in his administering this his last supper, as can well be.

The following wise and pious directions have been given for the behaviour of communicants.

If any book be brought up to the altar by any as an aid to piety, it should be shut whilst they are receiving the elements from the minister, and undivided attention given to the important words which he is uttering. Whilst the ministers and others are receiving, those who are preparing to receive, may employ any time there is to spare in reading some appropriate Scriptures, and meditations upon them.

When each person has communicated, he should return to his seat, that he may not hinder others

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from coming to the altar, and then renew his meditations; or, if there be sufficient time, he may remember that since all our prayers are accepted for Christ's sake, now we have received him, and are full of the apprehensions of his love, we may affectionately in our hearts pray for all mankind, and for the whole Church; as also for any blessings for this Church, for the sovereign, magistrates, ministers, and people thereof; and particularly for our neighbours and friends, relations and acquaintance; especially for those that are sick or sorrowful, poor or distressed, and also for ourselves, for pardon, grace, and courage to keep our vows: yea, if we have time, we may meditate of the baseness and danger of the ways we have renounced, of the wisdom and comfort of a holy life, the greatness of God's assistance, and the mercy of his acceptance, with the sweetness of his rewards. And further, we may resolve upon such acts of charity, to the souls and bodies of our brethren, as we will afterwards perform ; and this will banish vain and impertinent thoughts, and keep our devotions alive till the priest has done the celebration; and then having most heartily wished that all the communicants may be accepted as well as we, we must join in the post-communion.

CHAPTER XV.

COMMUNION SERVICE, CONTINUED.

THE POST-COMMUNION-TO THE END.

THE post-communion properly commences with the LORD'S PRAYER; we can at no time repeat it more effectually, than when we have just commemorated the meritorious sufferings and death of its Divine Author. To as many as receive him, he gives power to be