death of thy dear Son. We hope, through the infinite mercy of our God, we have been brought to a sense of our lost and ruined state by nature. We feel that we are utterly vile and helpless, and entirely guilty in the view of infinite justice; at the same time, we bless thee that we perceive the sufficiency of that salvation provided for us, and so gloriously effected by the wonderful cooperation of the three Persons in the Trinity. Lost, as we are, through the malice of Satan, yet have we been predestinated to life through thy love; and though justly condemned for our sin, yet are we justified by the merits of God the Son; and though unfit, through the sinfulness of our natures, for admission into glory, thou hast promised a new heart shall be bestowed upon us by the operations of thy Spirit, whereby we may be prepared for good works, and fitted for a participation of eternal happiness in the world to come. But, O Lord God, the heart of man is desperately wicked, and Satan has been a liar and deceiver from the beginning; suffer us to implore thee that we may not become the objects of deception by either. Save us, O Father, from self-deception; and grant that we may not, through ignorance or pride, be led to imagine ourselves the subjects of grace, when worldly motives only have influence over our hearts, and when our object is merely to stand fair with our fellow-creatures.

"Search us, O Lord; and help us to search ourselves. Lead us to examine the inward workings of out hearts when alone and unobserved by our fellow-creatures; and cause us to abhor our sinful estate, and to humble ourselves deeply before thee. O embitter the pleasures of sin to our souls; and hedge up our path with thorns and briars, when we are tempted to go astray. O teach us to hate the evil we formerly loved; and grant, that, as truly penitent, we may be willing to renounce all our own works, and desire only to be clothed with the righteousness of thy

dear Son.

"Now to God the Father," &c.

CHAPTER XXXII.

Q. Why was the Sacrament of the Lord's Supper ordained?

A. For the continual Remembrance of the Sacrifice of the Death of Christ, and of the Benefits which we receive thereby. Q. What is the outward Part or Sign of the Lord's Sup

per?

A. Bread and Wine, which the Lord hath commanded to be received.

Q. What is the inward Part or Thing signified?

A. The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Sup

per.

Q. What are the Benefits whereof we are Partakers thereby?

A. The strengthening and refreshing of our Souls by the Body and Blood of Christ, as our Bodies are by the Bread and Wine.

Q. What is required of them who come to the Lord's Supper?

A. To examine themselves, whether they repent them truly of their former Sins, stedfastly 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.

THE time was now at hand when the bishop was expected; and hence it was necessary for the lady of the manor to bring her work to a speedy conclusion. Accordingly, when she had once more collected the young people, she questioned them as follows, according to the prescribed form of our Church.

"Q. Why was the sacrament of the Lord's Supper ordained?

"A. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby.

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Supper?

What is the outward part or sign of the Lord's

"A. Bread and wine, which the Lord hath commanded to be received.

"Q. What is the inward part or thing signified?

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A. The body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper.

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Q. What are the benefits whereof we are partakers thereby?

"A. The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine.

"Q. What is required of them who come to the Lord's Supper?

"A. To examine themselves, whether they repent them truly of their former sins, stedfastly 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."

These questions and answers being repeated, the lady of the manor proceeded in her remarks to the following effect.

"The nature of man is such, my dear young ladies, that he is incapable of receiving instruction but through the medium of his senses. So certain is this, and so condescending is the Almighty to our weakness, that, during the first ages of the world, he conveyed his lessons through this medium, by visible types and emblems; so that, by an attentive study of Scripture, we shall perceive that things visible are symbols of things which are invisible. Moreover, the truly enlightened Christian is enabled, above others, to discern the true import of these signs; and to look through them on the things that are eternal. In later ages, therefore, as well as in earlier periods, believers are taught through the medium of their senses, by emblematical representations. "Hence, in condescension to our weakness, the Almighty

has instituted the two sacraments of Baptism and of the Lord's Supper. Of the former of these we have already spoken; we will, therefore, now proceed to the latter.

"You all know the occasion of the institution of the

Lord's Supper," continued the lady. "The Lord Jesus, the same night in which he was betrayed, took bread: and when he had given thanks he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. (1 Cor. xi. 23-25.) Hence, as the Apostle observes, as often as we eat this bread, and drink this cup, we do shew the Lord's death till he come. (verse 26.)

"Such being the original institution of the Lord's Supper," said the lady, "we must next proceed to consider the fitness of the emblems employed.

"These are 'bread and wine, which the Lord hath commanded to be received.' This bread and wine signify the body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper.'

"I have several times before had occasion to speak to you, my dear young people," continued their excellent instructress, "on the nature of types and shadows. Many of the emblems used in the Old Testament are as yet not understood; while certain fanciful and indiscreet persons have brought the subject of types into disrepute by their injudicious interpretations. Perhaps the time has not yet arrived in which the figurative language of Scripture is to be entirely unfolded. But that the time is approaching I have no doubt, as the learned and enlightened are daily adding to the number of those explanations which are satisfactory and past dispute.

"Respecting the meaning of bread, in this connexion, there can be no question: our Lord himself says, I am the bread of life.

"Bread, in ordinary language, is used for all food or provision for man. So spiritual bread is the support of the regenerate man, or the renewed creature.

"Wine is the juice or blood of the grape; and is, in consequence, either good or bad, according to the nature

of the grape from which it is derived. That which proceeds from the true vine must be good. Christ is the consolation of the Church.

The blood of

"Thus," continued the lady of the manor, 66 we see that bread and wine are the representations of the body and blood of Christ broken and shed for us; and, by a faithful reception of the Lord's Supper, we partake of the benefits of Christ's death, and find strength and refreshment to our souls.

"It has been my object, through the whole course of my instructions, to give you, my dear young people, an outline of the grand scheme of the redemption; beginning with the nature and attributes of Deity; and shewing that it was impossible for the Almighty so far to depart from his own character as to allow of sin, or to let sin pass unpunished. Every attribute of the Almighty is perfect, and must remain so for ever. How sin first originated we know not; but, knowing, as we do, that it did enter into the world, we cannot understand how the sinner can be saved consistently with truth and justice, but by the sufferings and death of the Son of God. And although, to the most enlightened minds, there are some mysteries in the dealings of the Almighty with his creatures, yet, as far as our own peculiar interests are affected, every thing is plain and satisfactory. We are born of a race which has corrupted itself. We are ourselves also corrupt. The divine justice is engaged against us. The incarnate God became the subject of wrath, that he might redeem us. We are commanded to receive him as our propitiation. In case of such acceptance, we are to be considered no longer as servants, but as children; and we are to enjoy all the privileges of children, viz. support, comfort, chastisement, and instruction, in this present life; and, in the life to come, an admission into our Father's house, and an everlasting home with him.

"The two sacraments are appointed as signs and seals of our adoption; the first being the type of the washing of regeneration, and the second, of our admission to a communion with our Saviour, and of our participation in his strengthening and supporting influences."

“I think, Madam," said Miss Emmeline, "that I understand much of what you have last said. I hope that I