The present Manual covers rather different ground, and is intended first to declare the doctrine of the Holy Eucharist, both as a Divine Memorial and as a Divine Communion-then to aid Church people in pleading aright that Perfect Sacrifice, and in duly receiving that Blessed Sacrament—and then to suggest the way in which, whether we actually or only spiritually partake of the Altar, both our devotion and our life should centre in the Passion and the Presence of Him who "redeemed us to GOD by His Blood," and who " ever liveth to make intercession for us."

This certainly describes in few words the Sacramental teaching, the whole religious writing, of Dr. Pusey. And his daughter, who from earliest years has been trained by his precept and example, greatly desires to extend to others the blessings so richly enjoyed by herself, more especially as regards the teaching she has had concerning the dignity of the Holy Mysteries, and the worthy receiving thereof.

In accordance with this wish, she has compiled from various sources, more or less connected with her father's mind and aim, the prayers and meditations which, together with the Office, follow the Introduction. They are guarded, both for rever

ence and for comfort, by passages of Holy Scripture. It is on these that the heart of the devout Communicant should be chiefly fixed-by these that it should be consoled and warned, both before and after participation—through these that it should be lifted up to adore Him who speaketh from Heaven, and is yet spiritually present with us on earth.

The Editor, having been requested, as a priest, to undertake the responsibility of revising the Manual, feels that some explanation is due from him of what might seem a somewhat presumptuous task in one so little qualified to review or to commend the words of a master in Israel.

It is a sacred proverb for all time: "Thine own friend, and thy father's friend, forsake not." The writer of this Preface had in some sort to fulfil the duties of that double relationship. Not only does he himself owe much to Dr. Pusey for comfort and counsel, but his father was from boyhood at Eton to old age at Oxford his nearest and dearest friend -the friend with whom in school-days he could be merry and wise-on whom, both at Oriel and at Christ Church, he could always depend for love and sympathy-to whom, in the dark hours of reproach and judgment, he never failed to trust himself for fair treatment and impartial advocacy

and for whom, though constrained now and then to differ from him, he retained to the last the warmest Christian affection.

It is in grateful remembrance of this life-long friendship, that the slight though honourable share in the compilation of these devotions has been accepted by the Editor; nor does this book go forth without his prayer and hope, that it may be blest to many in the Church, for time and for eternity-assisting them to pass the time of their sojourning here in godly fear and yet in trustful faith, and to prepare themselves, by Eucharistic Adoration and Communion, for the Eternal Home in the Presence of our LORD and SAVIOUR.

"Here is the patience of the saints: here are they that keep the Commandments of GOD, and the Faith of Jesus.

“And I heard a voice from Heaven, saying unto me, Write, Blessed are the dead which die in the LORD from henceforth: yea, saith the SPIRIT, that they may rest from their labours; and their works do follow them."

Easter, 1883.

INTRODUCTION

TO THE

DEVOTIONS FOR HOLY COMMUNION.

GATHERED FROM THE WRITINGS OF THE

Reb. E. B. Pusey, D.D.

THERE are in the Communion two parts. I. A Commemoration, or "showing forth of our Lord's death until He come." 2. A Communion, or receiving of Christ in the believer's soul; and they who mistake these two, have been in danger of destroying both. In the whole action of the Communion, the Priest, and the people with and through him, commemorate or make mention of and show forth the Death of our Lord. The Priest offers to God the bread and wine as memorials of the One Precious Sacrifice on the Cross, and entreats Him, by these emblems of His most precious Death and Passion, to have mercy upon us and the whole Church; he breaks the bread, and pours out the wine, as he was

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commanded, as Christ's Body was broken and His Blood shed upon the Cross. He offers to the Father the Body and Blood of Christ Sacramentally present, as the Great High Priest evermore pleads by His Glorious Wounds in Heaven. The whole assembly joins with the Priest as he does it in the name of all, and presents their faith, their alms, and their oblations before God. But in the actual Communion it is not so. Herein we do nothing but receive; herein is no commemoration, no showing forth His Death, but something far other and higher, a receiving Him. Herein is no action of our own, save that of resignation of our whole selves to His holy will and pleasure, a wish to receive what He will be pleased to impart, which saith, "Amen, so come Lord Jesus!" "Behold the servants of the Lord, be it unto us according to Thy Word."

Christ dwells in us in a twofold way, spiritually and Sacramentally. By His Spirit, He makes us the temples of God; by His Body and Blood, He is to our bodies also a Source of life, incorruption, immortality. As you would reverence the Church of God, so and much more reverence yourselves as His Temples. As you would reverence the Holy Sepulchre, so and yet more reverence greatly yourselves, your own bodies, which, as our Church says, have been "made clean by His Body, and washed with His most Precious Blood." If ye believe