who, more intent on things than words, did not always study the purest diction of the Augustan age, Sacramentum is adopted as the appropriate name for the Holy Mysteries of Baptism 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 Mysteries as pledges "of his love, and for a continual remem"brance of his death, to our great and "endless comfort."

C. V.

DAN. 4. 6. Omne sacramentum non est impossibile tibi. EPHES. 1 9. Ut notum faceret nobis sacramentum voluntatis

tuæ.

3. 3. Notum mihi factum est sacramentum.

9. Dispensatio sacramenti absconditi a seculis in

Deo.

3. 32. Sacramentum hoc magnum est.

COLOSS. 1. 27. Divitias gloriæ sacrimenti hujus in gentibus. 1 TIM. 3. 16. Et manifestè magnum est pietatis sacramentum. APOC. 1. 10. Sacramentum septem stellaram.

The word Sacramentum is used also in the same signification, that is, for "secret," and "mystery," in the Vulgate Apochrypha; but in none of these places has it the least reference to the military oath of the Romans. Neither has the name Sacrament been given by the Church to the Eucharist, or to Baptism, as signifying an OATH of Fidelity.

"These," says Dr. Isaac Barrow, "are called Sacraments for no other reason, than because the most ancient translators of the Bible into Latin, usually rendered the word μyotypiov, Mysterium, by the word Sacramentum."

Tertullian calls the whole of Christianity," the Sacrament, that is, the Mystery, of the Christian religion."

Of

Of the two Sacraments or Mysteries, it is my present purpose to consider the second; the second in order of time, but the first in importance: I mean the Eucha→ rist; that Sacrament which is occasionally to repair, while life continues, whatever is lost by sin and infirmity, after the initiation of Baptism; and to supply the Christian 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 holy consolation.

The Sacrament, for so the Eucharist is usually called by way of eminence, is both in its name and nature a mystery; and, as a mystery, it contains something in it above, though not contrary to, human reason; something supernatural, which can be nothing less than, as the Church expresses it, an inward and spiritual grace; the consequence of which must be the pardon of sin.

Sanctification * and the remission of sins

are

*"Such Sanctification carries withit all that the Scriptures reckon among the fruits of the Spirit; as enriching the

SOUL;

are without doubt the greatest favors that a human being can receive, and these are offered in the Eucharist to the worthy receiver, by the Founder of our Religion and the Institutor of this rite. With the lowliest prostration, therefore, of mind and body, man, wretched as he is by nature, ought to approach the Holy Mystery, and accept the blessings of grace. Not that he is to worship any created thing in performing this solemn act; but that the deepest humility, as well as gratitude, is the proper sentiment of so weak a being, when he prepares to supplicate, according to a rite ordained by his Saviour, for grace and pardon at the throne of the Most High.

Unworthy the dignity and sanctity of this mysterious rite must be the ideas of all converts to the opinions of Dr. Bell, who teaches, "That the Lord's

66

Supper is a rite of the simplest and

SOUL; and likewise, all that concerns the immortalizing of the BODY, and sealing the whole man to future glory. All these blessings and privileges are conferred in the Eucharist on them who receive worthily; because the SPIRIT is conferred in it, who is the Fountain of them all, and whose gracious Presence supports them."-Dr. WATERLAND on the Eucharist, p. 378.

$6

plainest nature, perfectly intelligible to every capacity*; that it is simply 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 omission of it, than "those necessarily attending the celebra"tion or omission of any other positive “rite under the Christian dispensation." The reception of the Lord's Supper, according to this teacher, is no more than an act of obedience; the omission, than an act of disobedience. 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 Christendom.

I shall endeavour to maintain the dignity of this Sacrament thus vilified, and to show that present benefits are annexed to it, not merely as to an act of obedience, but as to a holy mystery, by the appointment of Christ, efficacious, in the highest degree, on the soul of man.

*Practical Enquiry, p. 21.

+Ibid. p. 34.

SECT.

SECTION III.

Passages from late Writers, which degrade the Sacrament of the Lord's Supper, with Remarks.

To justify my present attempt, I think it right to produce, in the commencement of it, a few passages from some very eminent divines, who have contributed to cause a neglect of the Sacrament by the low and degrading opinion of it which they have published and sanctioned under the authority of high rank and character.

Bishop Pearce, a grave and learned prelate, in a letter to Dr. Waterland, has these words: "You say the Eucharist "has graces and blessings annexed to it; "whereas, all that I say is, that it may "have them conveyed to the worthy re"ceiver, but not annexed to their wor

thily receiving." Again; Again; "The Eucha"rist has graces and blessings in common, "I think, with other acts of obedience ❝ unde