about to communicate.

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Repent ye truly of your sins, have a lively and stedfast faith in Christ our Saviour, and be in perfect charity with all men; so shall ye be meet partakers of these holy mysteries." Genuine repentance is an abhorrence of sin as such, that is, not on account of its consequences in this world or in the next, but because it is the transgression of the law of God. This godly sorrow will terminate in reformation. Where the offence has been committed against a fellow creature, the penitent will, if he can, make restitution, and will seek forgiveness from the injured; and this desire of amendment, this intention to lead a new life, is a better evidence of the sincerity of our repentance than the degree of sorrow felt, which will be different in different individuals, and in the same at different periods. Repentance is here, as in other connections, united with faith; for the penitent, fully convinced of his own sinfulness, and therefore of the necessity of gaining an interest in the merits of the Saviour, will thankfully and unhesitatingly accept him in all his offices, as a Priest first to atone and then to intercede for him, as a Prophet to teach him his duty,

as a King whose commands he will endeavour to obey, and whose authority he wishes to extend. Such a faith, if lively, that is, living, cannot be separated from gratitude. He then who has this preparation will from his heart agree to the words that follow, "above all you must give most humble and hearty thanks to God the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ." A competent knowledge of the nature of the Sacrament seems requisite to produce faith in its efficacy; but this, though an indispensable preliminary, is not sufficient; not only must the understanding be informed, but the heart must be touched; we must not only theoretically believe the vital doctrines which are exhibited in the Eucharist, but we must have such a faith in them, as will appropriate them as the source of our hope and strength. Charity or good will to men is the third requisite, which is natural to the advanced Christian; for he who loves Him that begot, loves them also that are begotten; and though his brethren who are partakers of the same

a 1 St. John v. 1.

hope and promises as himself are dearest to him, he cannot but feel a friendly regard for all for whom his Master died, and be desirous that they too should be brought into the fold of the one Shepherd. Even those who have made little progress in the Christian life, will, except in cases of great provocation, feel a general good will to their neighbours; and even if provocation has been given, prayer, and a recollection of our own need of forgiveness from God, will generally calm the temper, and restore us to a proper frame of mind. At least it will not be difficult for us to ascertain whether or not we harbour any malice or resentment in our hearts. To discover our state in all respects, previous self-examination is desirable; and there cannot be better and plainer instructions than those given in the first Exhortation; nor can it be a difficult task, for the duties pointed out are obvious; a readiness to make satisfaction to our neighbours if we have injured them, and to forgive them if they have injured us, as we would have forgiveness of our offences at God's hands. The forgiveness of those that trespass against us is a hard saying to some tempers, yet it is a duty

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incumbent on Christians, even if they do not communicate; for otherwise they must give up the use of the Lord's Prayer, in which forgiveness is requested on this very condition. And he whom self-examination has taught to know his unworthiness, cannot long entertain an angry feeling towards a fellow sinner. The Exhortation proceeds to warn the wicked from coming to the holy table, but only such as are in any grievous crime without repenting of it; for it may be added, for the preventing of groundless scruples, that allowances are always made for such sins of infirmity, as are consistent with a prevailing love of God and of our neighbour. The slighter offences ought never to be looked upon as any bar to our receiving, but rather as arguments for it, in order that we may gain strength to keep ourselves free from them in future.

The Roman Church requires previous confession, followed by absolution; our own wisely stops short with this earnest and solemn Exhortation; yet foreseeing that some timid persons might be afraid of re

z Parr.

lying entirely on their private judgment, it is closed in these terms. "And because it is requisite that no man should come to the holy communion, but with a full trust in God's mercy, and with a quiet conscience; therefore if there be any, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other discreet and learned minister of God's word, and open his grief, that by the ministry of God's holy word he may receive the benefit of absolution, together with ghostly counsel and advice to the quieting of his conscience, and avoiding of all scruple and doubtfulness." And here we observe great wisdom and liberality; for the communicant is not only invited to come to his own minister, to whom he might be unwilling to impart any secret unsuspected sin, but may make a choice. It will be seldom, however, that an honest enquirer, with a competent understanding of the nature of the ordinance, and of the qualifications required as set forth in the service itself, will need a spiritual adviser; but if he thinks otherwise, let him, as here recommended, act upon his persuasion.