SECTION II.

The Sacrament in general, and the word Sacrament in particular, confidered.

THE

HE all-wife Governor of the universe, knowing what is in man, and condefcending to his infirmities, has not accommodated his Holy Ordinances to the intellectual improvements of a few only of the human race, but adapted them to the great mafs of mortals, immersed in fenfual things, prone to acquiefce in mere animal life, and with difficulty perceiving and admitting the pure and exalted truths of Religion. The rites which he has inftituted are accompanied with fenfible images, with objects visible and tangible, in order to conduct the carnal mind, by gentle gradations and in the easiest manner, to the fublimity of a fpiritual and celestial state.

For this purpose, he has appointed two Sacraments, Baptism and the Lord's Supper,

per, in which the elements of water, bread, and wine are constituted under the operation of his Spirit; both figns and means of fanctification and pardon. In these myfterious inftitutions fomething is done as well as fpoken; fome palpable figns are intro duced; and the language of actions and figns is a language more impreffive and universal than any mode of oral utterance,

The word Sacrament, which distinguishes these Holy Rites, is certainly not a fcriptural term, neither is it claffical; for I do not accord with those who derive it from Sacramentum, the military oath of the Romans. It evidently comes from Sacramentum, as used by the early translators of the Bible, in the edition called the Vulgate, whenever they had occafion to ren der into Latin the Greek term Mystery *.

The very name Sacrament implies. myftery. In the language of theologifts, who, more intent on things than words, did not always ftudy the pureft diction of

* See the Appendix:

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the Auguftan age, Sacramentum is adopted as the appropriate name for the Holy Mysteries of Baptifm and the Lord's Supper; and accordingly our Church, in the Communion Service, announces, "that our "Master and only Saviour hath instituted " and ordained Holy Myfteries as pledges "of his love, and for a continual remem"brance of his death, to our great and endless comfort."

Of the Sacraments it is my prefent purpofe to confider the fecond; the fecond in order of time, but the firft in importance: I mean the Eucharift; that Sacrament which is occasionally to repair, while life continues, whatever is loft by fin and infirmity, after the initiation of Baptism; and to fupply the Chriftian Pilgrim, in his journey through life, along the path of piety; with food for his growth in grace, with medicine for his maladies, and with a never failing cup of confolation.

The Sacrament, for fo the Eucharift is usually called by way of eminence, is both in its name and nature a mystery; and as a myf

a mystery contains fomething in it above, though not contrary to, human reafon; fomething fupernatural, which can be nothing less than, as the Church expresses it, an inward and spiritual grace; the confequence of which must be pardon.'

Sanctification and the remiffion of fins are without doubt the greateft favors that a human being can receive, and these are offered in the Eucharift to the worthy receiver, by the Founder of our Religion and of this rite. With the lowlieft proftration therefore of mind and body, man, wretched as he is by nature, ought to approach the Holy Mystery, and accept the bleffings of grace. Not that he is to worship any created thing in performing this folemn act; but that the deepest humility, as well as gratitude, is the proper fentiment of fo weak a being, when he prepares to fupplicate, according to a rite ordained by his Saviour, for grace and pardon at the throne of the Moft High.

Unworthy the dignity and fanctity of this myfterious rite must be the ideas of

thofe who are converts to the opinions of Dr. Bell, who teaches, "That the Lord's Supper is a rite of the fimpleft and plainest nature, perfectly intelligible to every capacity; that it is fimply a me"morial of our Lord, but more especially "of his death and the general purpose "for which he died, having no other "benefits annexed to the celebration, nor "any other evils to the omiffion of it, than "those neceffarily attending the celebration "or omiffion of any other pofitive rite "under the Chriftian difpenfationt." The reception of the Lord's Supper, according to this teacher, is no more than an act of obedience; the omiffion, than an act of difobedience. It is, according to him, a mere memorial without present benefits peculiar to it, and therefore ought to be degraded from that high rank in which it has ever been held by the Church, and is still, I trust, held by a great majority of Christians in every part of Chriftendom.

Practical Enquiry, P. 34.

+ Ibid. p. 21.

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I fhall