GHOST; holy are ye, also having been vouchsafed the HOLY GHOST; the holy things therefore correspond to the holy persons. Then ye say, 'One is Holy, One is the LORD, JESUS CHRIST,' for truly One is holy, by nature holy; we too are holy, but not by nature, only by participation, and discipline, and prayer."

Then the Deacon again bids the prayers of the people, and they answer twelve times, "LORD have mercy." The Priest next breaks the consecrated Bread, and unites the two species by placing a portion of it in the Chalice. This he performs with several crossings of the Sacrament, and adaptations of words of Scripture. Then he begins to chant. The Psalms are the xxiii, xxxiv, cxlv, cxvii, which seem to have been sung to the end; probably by the choir-men, while the Communion was being administered. The eighth verse of the xxxivth Psalm is more than once repeated, and perhaps was repeated at intervals, as a kind of Antiphon, till all had communicated. To this S. Cyril alludes in a passage to be quoted presently.

While the Psalmody was going on, the Priest proceeded to communicate himself. For this he prepared in the beautiful little Collect which Sherlock gives in the Practical Christian, "O LORD, our God, the Bread of Heaven, the Life of the universe, I have sinned against Heaven and before Thee, and am not worthy to partake of Thine immaculate mysteries. But as Thou art a merciful GOD, make me worthy by Thy grace to partake without condemnation of Thy holy Body, and Thy precious Blood, to the remission of my sins and everlasting life."

Then the Priest gives the Communion to the Clergy, and the Deacon invites the people to draw near, "Draw near in the fear of GOD, with faith and love," and they answer, "Blessed be he that cometh in the name of the LORD." The words at the delivery seem to have been simply "The Body of CHRIST," "The Blood of CHRIST," and the communicant answered each time, "Amen." But in the Catechetics of S. Cyril we have a fuller account of the method of communicating, and the whole passage is so interesting and so full of useful suggestions, that we cannot refrain from giving it at length.

After this ye hear the chanter, with a sacred melody inviting you to the Communion of the holy Mysteries, and saying, O taste and see that the LORD is good. Trust not the decision to thy bodily palate; no, but to faith unfaltering; for when we taste, we are bidden to taste, not bread and wine, but the sign (åvTÍTUπOV) of the Body and Blood of CHRIST.

Approaching therefore, come not with thy wrists extended, or thy fingers open; but making thy left hand as if a throne for thy right, which is on the eve of receiving the King. And having hollowed thy palm, receive the Body of CHRIST, saying after it, Amen.* Then after

*We believe that in Scotland and in America, this method of receiving with the hands crossed, in the palm of the upper, is still prevalent. The communicant also answers, Amen, after receiving in each kind. The custom, we are glad to know, is also growing rapidly among ourselves.

thou hast with carefulness hallowed thine eyes by the touch of the holy Body, partake thereof; giving heed lest thou lose any of it; for what thou losest is a loss to thee as it were from one of thine own members. For tell me, if any one gave thee gold dust, wouldest thou not with all precaution keep it fast, being on thy guard against losing any of it, and suffering loss? How much more cautiously then wilt thou observe that not a crumb falls from thee, of what is more precious than gold and precious stones.

"Then having partaken of the Body of CHRIST, approach also to the cup of His Blood; not stretching forth thy hands, but bending and saying in the way of worship and reverence, Amen, be thou hallowed by the partaking also of the Blood of CHRIST. And while the moisture is upon thy lips, touching it with thine hands, hallow both thine eyes, and brow, and the other senses. Then wait for the prayer, and give thanks to GoD, Who hath accounted thee worthy of so great mysteries."

It would not be desirable,-no one in fact, we suppose, would wish, to revive the ancient usage of hallowing the eyes with the Holy Bread. But it recommends itself as a reverent practice, to receive the Holy Sacrament carefully in the palm of the hand, and to answer, Amen, at least secretly, to the words of delivery. In our present Liturgy, the right place of answering would seem to be not at the end of the form, but after the words, "everlasting life."

In reading the foregoing specimen of the parochial teaching of the fourth century, it is very satisfactory to feel that, whatever deficiencies there may be in the externals of our Liturgy, we are at one with the ancient Church in what is most essential; that if in form the sacrifice be somewhat obscured, the Communion is not mutilated. Communion in one kind only never could have come in, but for the prevalence of the carnal notion of a material transubstantiation. In this case, as in many others, carnality in doctrine has led naturally to corruption in practice. When once the desitio panis et vini is admitted, any one who has experience of large communions can see, how the Communion in the Cup would necessarily appear to some pious minds almost in the light of a sacrilege and profanation of the Person of our LORD. Not to speak of carelessness or irreverence in those who deliver or receive the cup, when we consider the accidents which sometimes happen, and which no care or reverence can guard against, it ought to make us thankful to believe that the inward reality is not identified with the outward sign, that the species remain inherent in their own natural substance, and are not transferred to the substance of our LORD's Body and Blood. This is the truth which our Church maintains, that in the Holy Eucharist that which our senses discern is a thing distinct and separable from that Substance which is discerned by faith. And she follows the great Father of the Western

Church, in applying this truth to the greatest profanation which can be offered to the Blessed Sacrament,-the care of an unworthy Communicant. We are persuaded indeed, that many Roman Catholics do practically admit this separation, though it is inconsistent with their formal doctrine. For instance, we find the following petition in the prayer which goes by the name of S. Thomas Aquinas, and which is said by their Priests before Holy Communion, and indeed is often inserted in their Office books, "Grant to me, I beseech Thee, that I may receive not only the Sacrament of the Body and Blood of the LORD, but the reality also, and virtue of the Sacrament."+ If this distinction were generally admitted, it would obviate the necessity of some painful and humiliating directions in the Roman Missal, and of some of those still more humiliating cases of conscience which their casuists are obliged to discuss. The ancient Church, as we have seen, had no want of faith in the Real Presence, and no want of reverence in handling these Holy Mysteries, but she had not refined her ritual into irreverence, nor so stated doctrine as to involve a necessity of curtailing our LORD's own Institution.

The Syriac copy of the present Liturgy presents us with another corrupt mode of communicating. The holy bread was intinct in the cup, and both kinds were administered together in a spoon, with the words, "The Body and Blood of our LORD JESUS CHRIST is given to thee for the pardon of offences, and the remission of sins in both worlds." This practice also had its bearing upon doctrine. It will be remembered that the Syriac version of this Liturgy belongs to the Monophysite Christians, and they seem to have adopted this mode of Communion as symbolical of the distinctive tenet of their heresy. This appears from the words of the Priest when he places the Holy Bread into the Chalice, "Thou hast mixed, O LORD, Thy Godhead with our manhood, and our manhood with Thy Godhead, &c."

But to return to the Orthodox Liturgy. The reverence which pervades it is very remarkable. Every action of the Deacon in administering the Communion, is accompanied by a little act of devotion. When he takes up the paten or chalice, he asks a blessing from the Priest, and when he replaces either of them upon the Holy Table, it is done with a verse of prayer or praise from a Psalm. This may afford a useful suggestion for practice.

The Post-Communion Service consists of a short hymn of praise and thanksgiving, said by the Deacons and the people; a prayer at the offering of the incense, which was again burnt at this, "the

Qui non manet in Christo et in quo non manet Christus, procul dubio nec manducat spiritualiter Carnem Ejus, nec bibit Ejus Sanguinem, licet carnaliter et visibiliter premat dentibus Sacramentum Corpus et Sanguinis Christi. Sed magis tantæ rei Sacramentum ad judicium sibi manducat et bibit. S. Aug. in Joan. tract. xxvi.

+ Rem et virtutem Sacramenti.

last approach" of the Priest to the Altar; a thanksgiving by the Priest--a supplication bidden by the Deacon-with a commemoration by the Priest of S. Mary and All Saints, nearly in the same terms as before and another longer collect of thanksgiving, which we give entire, as a good form for private use.

"O GOD, Who of Thy manifold and unspeakable love to mankind, dost condescend to the weakness of Thy servants; and hast vouchsafed to make us partakers of this Heavenly Table; condemn not us sinners in the partaking of Thy unpolluted mysteries, but keep us, good LORD, in the sanctification of Thy Holy Spirit; that being made holy, we may obtain part and inheritance in the light of Thy countenance, with all Saints, who have been well-pleasing unto Thee from the beginning; through the mercies of Thine only begotten Son, our LORD, and GOD, and SAVIOUR JESUS CHRIST, with Whom Thou art blessed, together with Thy most Holy, good, and life-giving Spirit, now and for ever, world without end. Amen."

After this prayer the Priest salutes the people with peace, and the Deacon bids them bow their heads to receive a blessing; the Priest, as usual, says a preparatory prayer in silence, and then dismisses them with a blessing. And the Deacon closes the public service with the Gloria Patri, and a short verse of praise.

There can be no doubt that this part of the Liturgy has been very much amplified since it was delivered to the Church by S. James. Still the order and composition of it is not without its interest, as illustrating our own Post-Communion. Only one point more remains to be noticed; one indeed which deserves considerable attention. There is a prayer appointed to be said while the Priest returns from the Altar to the Sacristy, σκευοφυλάκιον, and another to be said after he reaches it: so careful was the Eastern Church to attach to every movement its proper act of devotion, and to preserve the sanctity of every part of the Church. This is unhappily a point too little attended to by our Clergy. And yet reverence in the vestry, and recollection and prayer, both before and after the service, must surely recommend themselves to every religious mind. We know a Clergyman, of the school vulgarly called Evangelical, who never leaves the vestry to perform his sacred functions without kneeling down and praying for a blessing upon his service and we were lately present at a large meeting of Clergy, when as each vestment was successively put on, the proper prayer was said aloud by the Incumbent. Nothing can be a worse preparation for Divine service, nothing more tends to rob us of its fruit in ourselves, than familiar talking and jesting in the vestry. We cannot better close these remarks than by quoting the directions of S. Charles Borromeo on this subject, which he addressed to the Canons of Milan;-"Cum his vestibus aliud vestimentum, quo foris utitur, contegat, sicque aliam per

sonam gerat, caveat ne quidquam, etiam in Sacristia, agat admittatve quod cum actione non ritè conveniat, ob quam illum habitum induit. Ne in colloquiis quidem ab ea actione alienis se occupet, nisi curæ præsit, quæ id necessario postulet."

PRESBYTERY EXAMINED.

Presbytery Examined: An Essay, Critical and Historical, on the Ecclesiastical History of Scotland since the Reformation. By the DUKE OF ARGYLL. Second Edition. London: Moxon. 1849.

THE work before us is too remarkable to be passed in silence. The ability with which it is composed and the sympathy of its tone with the spirit of our times alike invite attention to its pages. Within them we find evidence of great and varied powers. There is wit and fancy, lively and picturesque narration, much clear and cogent reasoning; and these weapons are wielded not, strictly speaking, in support of Presbytery, but rather of that form of opinion, which, for lack of a better name, we must denominate Arnoldism. By the use of this term we do not of course intend to make the essayist responsible for all the tenets of that remarkable teacher; but we trust that our meaning will become sufficiently definite, as we proceed, to free us from any suspicion of unfairness even in the judgment of the Duke of Argyll himself, should this criticism ever meet his eye.

The pupils of Dr. Arnold must indeed have perused the volume with unfeigned delight. They have gained in the pale of another Communion, a convert to their master's theories; a convert whom they may reasonably be proud to enrol within their ranks. For although in the second edition of his Essay, (to which all our references will be made) the Duke protests against the notion of his being supposed to follow Arnold on the subject of the Church's Essential Relations to the State, yet not only does he acquiesce in the Arnoldian teaching, so far as respects the nature of the Church and denial of the Christian Priesthood, but the entire Essay appears to us to display the most palpable signs of a mind imbued on all questions of theology with the tone and feeling of the man, whom the writer has chosen for his leader.

We have said enough to show, that we consider the main principles of this work to be most unsound and dangerous. Brief and emphatic condemnation, often mixed with withering scorn, is passed