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bids us go to our Parish Priest, or some other Priest in whom we have confidence, and “open our grief,” i.e., make special confession of our sins, that so we may receive from God, by his means, the “ benefit of Absolution, together with ghostly counsel and advice.” We may then feel assured that (conditionally upon our faith and penitence) we have full forgiveness for all our sins, and that we are reconciled to God once more.*

The Church's rule is, that all persons who have been baptized and confirmed “shall communicate three times a year at least, of which Easter to be one.” The two other times, of course, are Christmas and Whitsuntide. We should, however, receive as often as we think we can with profit, and if we be really devout and in earnest, we should not communicate less frequently than once a month. It is well for persons to begin thus by receiving occasionally, and to increase in frequency by degrees. If in doubt, we should take the advice of a Clergyman on this, as on other similar points.

We ought also to receive the Sacrament fasting. Natural reverence would teach us that the Body and BLOOD of CHRIST should be the first Food that enters our mouth on the day of our Communion. Nothing but positive inability to go long without nourishment should lead us to violate this rule, and then what is taken should be liquid rather than solid, as little in quantity, and as long before Communion as possible.

* For further instruction on this head, see “Pardon through the Precious Blood," Parts I. and II. (Palmer.)

Attention to this rule is all the more important, because we are especially called upon, at the present day, to set an example of faith in, and reverence towards, the Presence of CHRIST in this Holy Sacrament. Therefore, when possible, we should communicate at an Early Celebration, employing ourselves at the midday Celebration in worship and intercession.

THE ALTAR MANUAL.

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A LIST OF THE SINS OF THOUGHT, WORD,

AND DEED, INTO WHICH WE ARE MOST LIABLE TO FALL, AS A HELP TO SELFEXAMINATION.

THOUGHTS. Since my last Communion I have [ times (wilfully, encouraged (such and such of these thoughts]. Proud.

Revengeful. Vain.

Suspicious (with rash Slothful.

judging). Wandering in Prayer. Dishonest. Impure.

Blasphemous. Covetous.

Unbelieving Envious. Jealous. Presumptuous. Spiteful,

Despairing. Angry.

Discontented.

WORDS. I have also [ ] times, to the injury of the souls of those who heard me, and ofttimes doing harm by my words to my neighbour, spoken (such and such of these words]. Idle. Proud.

Jesting Boasting Immodest. Ill-natured. Abusive. Slanderous. Lying. Dishonest. Flattering, Self-conceited.

Blasphemous, by swearing, &c.

Tempting others to sin.

DEEDS.

I have also [

] times committed (such and such of) these sinful deeds.

I have been idle.
Neglected (such and such) duties.
Squandered money.
Omitted my prayers.
Mis-spent Sunday, and other solemn days.
Neglected self-denial.
I have been vain in my dress, &c.
Covetous, grasping.
Unkind to those in trouble or want.
Impure with myself or with others.
Intemperate in eating and drinking.
Careless in religious duties.

I have injured (such a one] in person or in character.

I have not acted straightforwardly.
I have been dishonest.
Disobedient.
Cross-ill-natured-disobliging.
Quarrelsome.
I have led others into sin.

I have put stumbling blocks in my brother's way.

ACTS OF DEVOTION BEFORE COMMUNION.

N.B.These Actsare more particularly intended

for persons who do not receive every week. Whenever we take part in the Celebration of the Holy Eucharist (whether as recipients on the occasion or not), we should be mindful of the four ends with which the Sacrifice is offered to God. They are these :

I. As an Act of Adoration. II. As a Sacrifice of Thanksgiving. 111. As a Sin-offering to plead for our pardon. IV. As an Act of Supplication for mercies.

We should also, as regards ourselves, have specially in our minds some particular virtue which we are seeking to acquire, or temptation which we desire to overcome, &c. And as regards others, we should pray for the peace of the faithful departed, the relief of the sick, the conversion of sinners, &c. This is called “directing the intention," and should never be omitted. Every Eucharist can thus be applied to special needs by each worshipper. The practical way of doing it is this : (1) Renew the intention" mentally at the beginning of the service ; (2) add it to the prayer you say at the oblation of the Bread and Wine ; (3) repeat it in the short pauses of the Church Militant Prayer; (4) just before the Consecration, ask that the Sacrifice may avail for your desires ; (5) plead its merits while the Priest

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