both God and man; who did humble himself, even to the death upon the cross, for us, miserable sinners, who lay in darkness and the shadow of death; that he might make us the children of God, and exalt us to everlasting life."

[The clause commencing "And to the end, &c.," which belongs here, was quoted just now in explaining the meaning of this Sacrament. See back, on page

203.]

"To him, therefore, with the Father and the Holy Ghost, let us give (as we are most bounden) continual thanks; submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen.

Then shall the Priest say to those who come to receive the Holy Communion,

Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

Then shall this general Confession be made, by the Priest and all those who are minded to receive the Holy Communion, humbly kneeling.

Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; we acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word, and deed, against thy Divine Majesty, provoking most justly thy wrath and indignation against

us. We do earnestly repent, and are heartily sorry for these our misdoings; the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; for thy Son our Lord Jesus Christ's sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life, to the honor and glory of thy name, through Jesus Christ our Lord. Amen."

Immediately before the Prayer of Consecration the following is introduced:

"Then shall the Priest, kneeling down at the Lord's Table, say, in the name of all those who shall receive the Communion, this Prayer following.

We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy Grant us therefore, gracious Lord, so to eat the flesh of thy 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. Amen."

The concluding clauses of the Prayer of Consecration quoted under the former head illustrate our topic further. The reader is referred to them. The same qualifications are stated concisely in the Church Catechism:

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Question. What is required of those who come to the Lord's Supper?

Answer. To examine themselves, whether they repent them truly of their former sins, steadfastly purposing to lead a new life; have a lively faith in God's mercy, through Christ, with a thankful remembrance of his death; and be in charity with all men."

We might have added illustrations on both of the topics in this section from the Homilies, particularly the 27th (the 15th of the second Book), on the Holy Sacrament, but they are not necessary. We have purposely omitted to illustrate from the Articles of Religion, because the Articles do not profess to go into the whole subject of the Lord's Supper, the standards quoted from and referred to above being thought sufficient. The four Articles on the Lord's Supper are designed simply to meet certain errors of the Church of Rome in relation to it. They are subjoined.

"Art. XXVIII. Of the Lord's Supper.-The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

The Body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner.

And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.

The Sacrament of the Lord's Supper was not by Christ's Ordinance reserved, carried about, lifted up, or worshipped.

Art. XXIX. Of the Wicked which eat not of the Body of Christ in the use of the Lord's Supper.-The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St. Augustine saith) the Sacraments of the Body and Blood of Christ; yet in no wise are they partakers of Christ; but rather to their condemnation do eat and drink the Sign or Sacrament of so great a thing.

Art. XXX. Of both Kinds.-The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

Art. XXXI. Of the one Oblation of Christ finished upon the Cross.-The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in which it was commonly said that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits."

The mode of admission to the Lord's Supper has been explained in Section VIII., on Admission to the Sacraments. The rules for dealing with unworthy communicants have been shown in Section XI., on Discipline.

It appears to us, that the views of the Protestant Episcopal Church on the subject of the Lord's Supper -its meaning, the qualifications for it, the mode of admission to it, and the discipline of those who are proved unworthy of it-are such as will commend themselves to the intelligent judgment and the hearty approval of sincere Christians, with whatever denomination they may be connected. There is nothing, at all events, so far as its views on the Lord's Supper are concerned, to prevent them from uniting with the Protestant Episcopal Church.

SECTION XVII.

LITERARY, EDUCATIONAL, BENEVOLENT, AND MISSIONARY

ASSOCIATIONS.

Literary Institutions-enumeration of some-for males and femalestwo General Education Societies-various Diocesan Education Societies-subject of education under the consideration of the General Convention-General Sunday-School Union-Diocesan and Local Sunday-School Societies-General Theological Seminary-Diocesan Theological Seminaries-No General Bible and Tract Societies-various Diocesan Bible and Tract and Common Prayer Book Societies— American Bible and Tract Societies-various Diocesan Benevolent Societies various Diocesan Missionary Societies-City Mission Societies-the General Missionary Society-notice of its Constitution— great evangelical principles asserted in it-its operations-money collected and expended by it—its principles such as to win the assent of all Christians.

In giving a view of the system of the Protestant Episcopal Church, it is proper to notice, in passing, such topics as those in the title of this section.