of pardon and fanctification. The antiSuperftitions, as it is well obferved, are quite as ridiculous and much more mifchievous than the fuperftitions of the well-meaning but unlearned de

votee.

"When thou comeft," fays the celebrated Dr. Donne, "to this feal of thy peace, the Sacrament, pray that God will give thee that light that may direct and establish thee in fundamental things; that is, the light of faith to fee that the body and blood of Chrift are applied to thee in that action; but for the manner how * the body and blood of Chrift is there, wait his leifure. If he have not yet manifefted that to thee, grieve not at that; wonder not at that; prefs not for that: let us exercise our faith only here, and leave our difputations in the fchool."

Precifely with fuch a difpofition as Dr. Donne recommends, the multitude of

* Profuiffe deprehendas, quomodo profuerunt,

non deprehendes.

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SENECA. Chriftians,

Christians, who are yet untainted with the depreciator's doctrine, come to the Sacrament; and as they are hungry, there is every reason to believe that they are filled with good things; while, it is to be feared, the rich, thofe who abound in their own sense and knowledge, are fent empty away.

t

SECTION XVIII.

The Love of Christ to Man, of Man to Chrift, and of Man to Man, ftrikingly exhibited in the Eucharift duly celebrated.

THE

HE rigid examiners of Chrift's pretenfions (a favourite word of fuch perfons, and used by Bishop Hoadly on the Sacrament*,) feldom take into confideration, what the Scriptures dwell upon, the love of God, the love of Chrift, and the return of love which is due from Man to his Maker, Preferver, and Redeemer. The affections which have great fway in the caufe of virtue and goodness, as well as of vice, have fcarcely any place in the meagre fyftems of what I may denominate a philofophical and mathematical theology: that fort of

Page 106 of his Plain Account.

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theology

theology which amufes a few good and ingenious men in their libraries, but has little effect on a world groaning under evil both moral and natural; and requiring the guidance and confolation of a popular religion.

Notwithstanding the cold and comfortless reprefentations of the detractors from the dignity and benefit of Sacra mental Communion, it is certain that the whole of the tranfaction is begun and completed in love. It is a delightful exercife of the finest affections or fenfibilities of the human foul. The name Eucharift fignifies the expreffion of gratitude, always a pleafing office, and more efpecially delightful when, fhewn to the God who is love itfelf, and multiplies his benefits in proportion as they are gratefully acknowledged. This holy feast after the Sacrifice, the great Sacrifice once made, as a full, perfect, and fufficient oblation, and fatisfaction for the fins of the whole world, is a luxurious banquet for the foul, in which all its refined appe-. tites are completely gratified.:

It was commanded in the law of Mofes, "Thou shalt rejoice in thy feafts before the Lord *;" and furely if the Jews had cause to rejoice at their pafchal feaft, in memory of their deliverance from the houfe of bondage, their ftate of flavery in Egypt, Chriftians muft feel delight in commemorating the mercy of God in fending the Son of his Love, out of his bofom, to redeem them from the chains of fin and death. St. Luke, in the Acts, gives us a pleafing account of the behaviour of the first Chriftians in celebrating the Lord's Supper:-" And they, con"tinuing with one accord in the Temple,

and breaking bread in the house †, (in "the place of their religious affemblies,) did eat their meat with gladness and singlenefs of heart, praifing God, and having favour with all the people ." Confiftently with the idea of joy being the predominant sentiment at the Eucharist, we are taught in our Communion office

Deut. xvi. 11.' + So it should be translated. ↑ Acts, ii. 16.

to