ever been called by the Church the Eucharistic Sacrifice.

The Church of England has ever held, in perfect agreement with the Church of the primitive and purest times, that Christ is really and truly present in the Holy Sacrament; that it is not, however, a corporal presence of Christ's natural Body and Blood; but a Spiritual Presence, supernatural, beyond human understanding, one that is only realized by faith, but at the same time a real presence, otherwise it could not be so realized. The Church Catechism defines this doctrine in very plain and forcible language: "The Body and Blood of Christ, which are verily, and indeed taken and received by the faithful" (the common name in early times for all Baptized Christians) "in the Lord's Supper."

The receiving worthily of the Holy Communion is a subject deserving the most serious consideration. For S. Paul says (1 Cor. xi. 27, 28), "Whosoever shall eat this Bread, and drink this Cup of the Lord, unworthily, shall be guilty of the Body and Blood of the Lord. But let a man examine himself, and so let him eat of that Bread, and drink of that Cup."

The Church in her Catechism says that three things are especially required of those who approach the Lord's Table: 1. Repentance; 2. Faith; 3. Charity. Our examination, then, should be first directed to these three subjects. Repentance, let us remember, is not merely sorrow for sin; that is only one part, whereas it consists of three parts:

1. Contrition; which means deep and sincere sorrow for having offended God by sin-that broken and contrite heart which God will not despise. Without this true sorrow for sin, God never pardons it.

2. Confession; that is, the distinct acknowledgment of sin, made with the lips to God.

3. Satisfaction; that is, a readiness to make reparation for sin to the utmost of our power, steadfastly resolving to lead a new life; and, as the Exhortation in the Communion Office says, if we have committed any offence against our neighbour, being ready to make restitution and satisfaction, according to the utmost of our power.

The second requisite is faith. We must firmly believe all that God has revealed by His Word, and especially the important arti

cles embodied by the Church in the three Creeds. We must also, as the Church tells us, "have a lively faith in God's mercy through Christ, with a thankful remembrance of His death." But, further, we must have faith in Christ's Real Presence in this Holy Sacrament. The outward elements of Bread and Wine are symbols, not of an absent but present Saviour. Unless we believe in the Real Presence of the Body and Blood of Christ, which the Church says is the inward part of this Holy Sacrament, we cannot, to say the least, expect that fulness of blessing which is vouchsafed to the worthy communicant. S. Paul says, "For he that eateth and drinketh unworthily, eateth and drinketh damnation" (i. e. judgment) "to himself, not discerning the Lord's Body."

If, therefore, we would escape condemnation, we must draw near the Holy Table with faith, discerning, that is, perceiving by faith, the Lord's Body and Blood, under the outward veils of Bread and Wine.

The third point is, whether we be in charity with all men. Charity means love. Therefore to approach the altar, with malice or ill will towards our neighbour existing

in our hearts, would be a direct insult to the God of love. Our Lord once said: "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." We should do well to read carefully and ponder the 13th chapter of S. Paul's 1st Epistle to the Corinthians, wherein this most excellent gift of charity is set forth. Before approaching this banquet of love, let us "put away from us all bitterness, and wrath, and anger, and clamour, and evil speaking, with all malice: and be kind to one another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us" (Ephes. iv. 31, 32).

The Church in her Exhortation also says that we are to "examine ourselves by the rule of God's commandments." This should be the work of Friday, the weekly fast and day of penitence; and for this purpose a short form of examination is given. If after such examination, we still find our consciences burdened with serious sins, and we are in doubt as to our fitness, the Church

bids us to go to our Parish Priest, or some other discreet and learned Minister of God's Word, and open our grief; that by the ministry of God's holy Word we may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of the conscience, and avoiding of all scruple and doubtfulness" (See Exhortation in Prayer Book).