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he is, our God, our Saviour, and our Judge, &c. (2) “A profound humility,” respect and reverential awe and fear, considering bis intinite dignity, and our own unworthiness. Consider what humility Moses shewed at the burning bush, and Josua when the angel appeared to bim. Now Jesus Christ is the King of angels; the four and twenty ancients and other blessed spirits, shew the most profound respect for him in beaven: how much more onght we, worms upon earth, to humble ourselves before him? This is acquired by considering who he is, and who we are. St. Elizabeth, when the blessed Virgin came to see her, cried out in amazement, “whence is this to me, that the mother of my Lord should come to me ?Luke i. 43. Our Lord himself comes to us in the holy Eucharist! (3.) “A great confidence and trust in him;" he is able to do us all good, he is willing and ready on his part, he invites us to come, Come to me all ye that labour and are heavy laden, and I will refresh you,” Matt. xi. And if God spared not even “ his own Son, but delivered bim up for us all, how bath he not also with him given us all things?" Rom. viii. 32. The example of the woman with the issue of blood, shews the wonderful effects which a great confidence in him will have ; for she touched but the hem of his garment, and was cured; but we receive him whole and entire in the holy communion, what may we not expect? Humility and confidence joined together, may obtain any thing from him ; witness the good Centurion. (4.) A sincere love of Jesus Christ; this is the crown of all the rest, which includes all good, and, of all things else, renders us most acceptable to Jesus Christ. It is acquired by fervent prayer, often meditating upon his infinite goodness, and his infinite love to us, and by frequent and fervent acts of holy love to him. And this love ought to shew itself in an ardent desire of

being united to him, and of receiving him frequently in this holy sacrament, as the constant effect of love is to unite us to the beloved object; and particularly in making us careful to lead innocent lives, and obey his holy commandments, that we may have nothing to hinder us from this frequent union with him in the holy communion.

(5.) That after receiving him in this blessed Eucharist, we shew our respect and gratitude to him in a becoming manner. (1.) By spending some time in his blessed company, and entertaining him with our most profound homage, by acts of faith and adoration, thanksgiving and praise, oblations of ourselves wholly to him, who gives himself wholly to us, laying before him all our necessities, and begging such graces for ourselves and others, as we and they stand in need of. (2.) By keeping ourselves more than ordinarily recollected during that day, often calling to mind whom we have been receiving, and rendering bim the homage of some holy act of virtue. (3.) Striving to live by him, “ for he that eats this bread,” says he, “the same shall live by me,” which is done by a continual endeavour to imitate his example and to do his will.



Q. 43. What does the sacrament of the holy communion, properly speaking, consist in ?

A. In receiving Jesus Christ, whole and entire, his sacred body, his precious blood, his blessed soul, and his adorable divinity, into our souls ; who by this blessed presence within us, communi. cates to our souls all those heavenly graces which are the effects of the holy communion.

Q. 44. Do we receive the full and perfect sacrament under one kind only ?

A. Most certainly; for, as we bave seen abore, Jesus Christ, God made man, bis body and blood, his soul and divinity are contained whole and entire, both under the form of bread, and under the form of wine, and is the self same in the one kind, as in the other. So that when we receive the holy communion under the form of bread, we receive Jesus Christ into our souls, whole and entire, a full and perfect sacrament; when we receive it under the form of wine, we receive the same Jesus Christ whole and entire, the same full and perfect sacrament; and, though we should receive the communion under both kinds, at the same time, we would not receive two Christs, nor two different sacraments; but the same Jesus Christ, as in the former cases, only under two different forins instead of one, and the same sacrament.

Q. 45. Can this be illustrated by any example?

A. The example of the Holy Ghost coming down upon the apostles, will clearly explain this; for, when he came down upon them in the form of fiery tongues, they received the plenitude of that divine Spirit with all his gifts and graces; and, if be had come down upon them in the form of a dove, instead of fiery tongues, it is clear they would have received the self same Holy Ghost as they did under the form of tongues; for whatever outward appearance he had been pleased to take, it could make no difference in wbat was contained under it. But let us suppose be had come down upon them in the form both of a dove and of fiery tongues at the same time, would they have received more than they did under the form of tongues alone ? or would they have received two Holy Ghosts? It is clear they would not; for, though this divine

Spirit had taken ever so many different forms when he came down upon them, they would bave been no more replenished with his gift and graces, than they were by receiving him under the form of fiery tongues alone, as it was not the appearances he took, but his divine presence which replenished them. The application is perfectly obvious to the holy communion.

Q. 46. Did not Jesus Christ command all to receive in both kinds ?

A. Jesus Christ commands all to receive bis body and blood; because this is what the sacrament of communion essentially requires, and this is perfectly accomplished by receiving him in one kind only; but there is no command to be found in the whole Scripture for all to receive it in both kinds.

Q. 47. But does not our Saviour say, “Except you eat of the flesh of the son of man, and drink his blood, you shall not have life in you?” And does not this expressly command both eating and drinking; and, therefore, receiving in both kinds, otherwise there is no life for us?

A. This, indeed, expressly commands the receiving both his body and blood; but the stress of the command by no means lies upon the manner of receiving it by the separate actions of eating and drinking; and this is manifestly explained by himself a little after, when he says, " he that cateth me, the same also shall live by me," John vi. 58. ; and, “ he that eateth this bread, shall live for ever, v. 59. Where we see that eterual life is promised to the eating alone, which evidently shews, that by eating only, we perfectly fulfil the command given in the former text, where both eating and drinking are mentioned, and obtain that same life to our souls which is there spoken of; because, by eating alone, we receive both body and blood.

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Q. 48. When he gave the chalice to his apostles, did be pot say, “ Drink ye all of this?" Matth. xxvi. 27.

A. He did ; but who were the all here spoken to? Surely the apostles who were present with bim, and to whom he was speaking; and accordingly St. Mark tells us, that “they all drank of it,' Mark xiv. 23. This, indeed, may imply a command to the priests who actually celebrate the holy mysteries, to receive at that time under both kinds; but by no means contains a command for all the people, nor even for the priests who are not actually celebrating, to do so.

Q. 49. Are there any grounds from Scripture to authorize the giving communion in one kind ?

A. There are most manifest grounds in Scripture for it; (1.) Because our Saviour himself assures us, as we have just seen, that communion in one kind is a full and perfect sacrament, by which eternal life is procured to the soul; "he that eats this bread shall live for ever.” (2) Because it is evident from the Scripture, that, under either kind, we receive Jesus Christ whole and entire, both his body and blood, in which the essence of the sacrament consists. (3.) Because St. Paul says, “whosoever shall eat this bread, or drink the chalice of the Lord unworthily, sbali he guilty of the body and blood of our Lord," 1 Cor. xi. 27. Where, by saying, “eat or drink," he manifestly shews, that it was the practice in bis time to do the one or the other, to receive either by eating or drinking. And the force of this text is so strong in favour of communion in one kind only, that, in all the Protestant Bibles, they have changed the word or into and, contrary to the original Greek from which they translate it. (4.) Because our Saviour himself, when he discovered himself to the two disciples going to Emaus, com

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