words nothing more than the reception of his doctrines in divinity and his precepts of morality.

I confider thefe paffages thrown out to prepare the minds of the Apoftles for the inftitution of the Sacrament: and, under this notion, they appear in this place with peculiar propriety. An inftitution fo extraordinary required that the minds of the Apoftles, who were not very docile at that period, in fpiritual matters, fhould be gradually prepared for it.

St. John wrote his Gofpel to fupply the omiffions of the others, and, according to that defign, he had no occasion to add the biftory of the inftitution, which the preceding Evangelifts had already given, and which was already known; but it was highly proper to add these paffages, because they tended to elucidate the defign of the Sacrament, and to point out its momentous confequences to those who might be inclined to confider it as a bare memorial, or as affording no present benefits to the communicant, at the time of communicating.

It

It is not reasonable to fuppofe the fame expreffions, and fuch remarkable ones, ufed by the fame fpeaker, or writer, in fenfes entirely different. Therefore if our Saviour's words, eating the body or "flefh," in St. Matthew, mean the Sacrament, it is most unreasonable to interpret them differently in St. John.

"

This chapter, confidered as referring to the Sacrament, fully proves the important benefits immediately arifing from it: "He that eateth my flesh and drinketh my blood dwelleth in me and I in him.”

How can God dwell in us but by communicating his Spirit to us? And how can we dwell in him, in his favour, in a participation of his excellence and happiness, but by receiving his Grace?

Moft affuredly the present benefit arifing from a worthy reception of the Sacrament, is the greatest that man can poffibly receive, in his fublunary ftate; for it is the affiftance of the Spirit of the Almighty.

But the Holy Ghost will not inhabit a temple polluted with fin. It follows thereD. 6.

fore,

fore, that the fin is removed before the benefit of Divine affiftance is received.

When the fin is fincerely repented of and done away, who can doubt but that the Father of all Mercies vouchfafes a perfect remiffion of all penalty incurred? Therefore GRACE and PARDON are the great benefits annexed to the Eucharift.

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SECTION IX.

The primary and most important Benefit annexed to the worthy Reception of the Eucharift, is a Vouchfafement of Grace in more Abundance than ordinary, from which, of course, flow other Benefits, neceffary to the Chriftian Life.

THE great and prominent benefit derived

from the Sacrament of the Lord's Supper is, Grace, or the Influence of the Holy Spirit. The remiffion of fins muft of neceffity attend it; for it cannot for a moment be fuppofed, that Grace or the Influence of the Holy Spirit, would be imparted to a human being, ftill remaining under the displeasure of the Almighty. It would, indeed, be a contradiction in terms to affirm, that Grace is bestowed by the Deity on a wretched mortal whofe fins continue unforgiven, and while unforgiven, muft. render him an object of abhorrence, and of punishment, inftead of Divine favour.

The facramental feeding on the body and blood of Chrift is the reception of spiritual aliment, emblematically reprefented by thofe material elements, which contribute moft to animal nutrition and refreshment, bread and wine. Growth in Grace is the confequence of fuch spiritual aliment. All Chriftian virtue is promoted by it, and thus ultimately falvation or eternal life become the effects of this holy rite. So that the immediate benefits of a

worthy participation of the Eucharift are Grace and Pardon; and the remote, falvation, or a happy immortality.

It is very true, that all other religious and virtuous acts are conducive to thefe ends; but this act more immediately and effectually than others, not only because, when rightly and duly performed, it fuppofes and comprehends all religious and virtuous difpofitions, but because it is the appointment of our Saviour, the pofitive, inftituted, means, commanded by him, who knew what was in man, and what was best' adapted to promote his advancement in all goodnefs and happinefs..

The