PREFACE.

Ir is impossible to place before the Church a treatise on so deep, so sacred, so vitally important an Ordinance as the holy Sacrament of the Lord's Supper, without an anxious sense of responsibility. Relief is sought in reliance on the authorities on which the views advocated in this treatise rest. Holy Scripture is the primary and current source of all that is advanced in the whole volume. In the deeper and more exquisite doctrinal points the additional guidance of some of the most eminent divines of our Church has been used. And both direction and illustration have been derived copiously from our admirable Communion Service.

The

The Lectures may admit some classification. first is introductory. The three next in order pertain to the Remembrance of Christ. The fifth dwells upon the renewal of the evangelical covenant, as the medium through which the soul is brought to renewed enjoyment of the privileges of the Gospel. The four next comprehend the treatment of the great subject of the participation of the Body and Blood of Christ. Then follow successively an exposition of the relation in which

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Sacrifice stands to the Lord's Supper, a disquisition on the grant of the Holy Spirit in this Sacrament, an explanation of the Communion with Christ, and with all united with him, experienced in its celebration, and a review of its eucharistic nature. The moral results of the Sacrament are then considered in four Lectures. The eighteenth and nineteenth speak respectively of the comfort to be found in this heavenly feast, and the mode in which it trains and prepares the soul for its passage from its temporal to its eternal state. The twentieth Lecture suggests to candidates for access to the Lord's Table a plain and practical mode of ascertaining whether they are worthy of enjoying that high privilege. The last Lecture presents a summary view of the whole treatise.

These great subjects have been abundantly treated in the writings of our learned divines. But it may not be without use to bring them together within the compass of one concise volume, treating them in a plain and simple manner for the edification of those who have not leisure for the study of the more elaborate writings of voluminous theological authors. It appears, indeed, important to invite more general attention to them. Because the views of very many serious and earnest communicants seem to be too confined in the celebration of the Lord's Supper. There is in them a strong current of pious thought and feeling, but it much needs additional depth and expansion. They would be greatly benefitted by entering more deeply into the spiritual efficacy of the Sacrament, into earnest study and consideration of the inward and spiritual grace imparted by it in all its various ramifications and relations. They would find

extensive scope for most edifying and interesting contemplation in many important directions which have not hitherto attracted their attention. They approach the holy Table dwelling upon their sins and upon the sufferings of their Redeemer. And so far their mind is rightly employed. But their thoughts might thence proceed to several other deeply important subjects connected with this Sacrament, tending greatly to the improvement, the comfort, and the happiness of their soul. To assist such pious guests in the sacramental feast in thus advancing in their views and meditations in the course of its celebration would be a high and much valued privilege.

And the hope of being herein instrumental in promoting the glory of the Lord, and the spiritual welfare of man, is greatly strengthened by the consideration that the whole course of the treatise draws attention to Christ, and to the greatest and most effectual means of imparting the benefits of His salvation to man. All earnest servants of the Lord, who have for any length of time been exerting their utmost endeavours to reclaim men from sin, and bring them into the blessed way of salvation, well know, through sad experience, that their voice cannot of itself penetrate any evil heart, and that if they have been mercifully enabled to lead any to the beginnings of holiness, they have no power to keep them in the path of righteousness, to render them "stedfast, unmoveable, always abounding in the work of the Lord.” Wherefore their hope must rest in winning them to Christ, and placing them in the hands of "Him, who is able to keep them from falling," and cause them by the gracious influence of His Holy Spirit continually to be "filled with the fruits of righteousness, which are by Jesus

Christ unto the glory and praise of God." But, then, how shall they ever stand by them to keep them with Christ? Surely there can be no better mode of obtaining this blessed end than guiding them to an enlightened and effectual participation of the Lord's Supper. Here they will be ever with Christ. Here all the peculiarities of the Gospel stand around them, influencing their heart and giving a healthful impulse to their life. Here, above all, that inward grace is imparted to them, which renders their devotional acts really and abundantly fruitful.

But there are various modes of partaking of the holy Eucharist. Communicants need much instruction and guidance to lead them to a right apprehension of this holy Sacrament, and direct them to a profitable participation of it. Such assistance is afforded in most abundant measure, and in a most clear and influential manner, by our Communion Office. It is most satisfactory to leave the communicant under the influence of this edifying Service. Here he may find a safe standard of worthiness for the holy Table, and perennial guidance toward the attainment of it. Let him bring his soul to the test of the language of this formulary, and make it his aim in every Communion to have his mind as perfectly as possible harmonizing with it. This would tend both to call back his soul from any declension or deterioration into which it may have unhappily fallen, and also to carry it forward in progressive advance in the blessed spirit of Christian holiness. The more perfectly the tone and tenor of his heart become accordant with this Liturgy, the greater is its advance towards the maturity of sanctification. The dying Christian, finding his soul

harmonizing throughout with the language which he hears read to him from this Office, may safely feel that he has a sweet and encouraging test of his ripeness for heaven.

And what dutiful, grateful, and affectionate attachment to our beloved Church, must those of her highly favoured members feel who find themselves, through the medium of her Liturgy, in a state of progressive training for everlasting glory. Our Communion Service thus becomes a mighty bond of indissoluble adherence to our Church. And invaluable is the benefit which it thus

confers upon us.

Whatever is instrumental in preserving our union with the Church of England, and in maintaining us in the tenure of her doctrines, in obedience to her precepts, and in harmony with her Liturgy, tends to keep us in "the narrow way which leadeth unto life." When we look around upon the endless forms of error pervading mankind, both within and without the pale of Christianity, it cannot but be a source of most soothing and satisfying comfort to find ourselves in a Church so accordant with the Word of God, both in its doctrines and in its polity. Most grateful should we feel to our Creator and Father that He was pleased to place us in this most favourable and hopeful position. And both gratitude to God for this unspeakable advantage, and tender consideration for the spiritual welfare of our neighbour, should conspire in rendering us most anxious to uphold and to extend that Church, which we find a channel of so great benefit to ourselves. It floats as the blessed Ark of divine truth amidst the destructive floods of Popery and countless other forms of error diffused among nominal Christians,