The Eucharift feems to be a more im portant Sacrament than Baptifm, and much more effectual than inftruction by hearing, because they are merely initiatory, but the Eucharift is PERFECTIVE; or, as it was. antiently called, the finifhing of the man in the school of Chriftianity. If any part of religious fervice is allowed to be effectual in procuring grace, and pardon, and falvation, the Eucharift is much more, because it is the principal and the moft folemn act of a Chriftian's devotion, and effects an union or communion with Chrift, as well as with all that call upon his name. The Spirit of God is the grand agent in it, and the foul of man the object. Great is the mystery, and great, without doubt, must be the benefits under agency fo extraordinary.

It is abfurd to argue that the Sacrament is unneceffary, because God gives grace and pardon by other means, whenever it feems good to his wisdom and mercy. It were more reasonable to fay that if he

τελειον.

bestows

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bestows these bleffings fometimes without them, we have more reason to expect that he will beftow thefe bleffings with them, because, these are means chofen and appointed by himself, for reafons unknown, indeed, to us, but fufficiently known, we may be fure, to his infinite wisdom.

All

we have to do is, to embrace the means appointed by him. Whenever the Angel moves the waters of the pool, it is ours to immerge ourselves into them, if we wish to obtain a cure, and not to ftand arguing on the bank, and faying to ourselves or others, there are other modes of obtaining the like relief, better approved by our own judgment and by actual experience. We fhould rather fay, here are instituted means of cure, which could not have been inftituted without fufficient reafon; and being inftituted by fuperior wisdom, they are likely to produce a more effectual and more permanent relief, than any medicine which could be fuggefted by our own, or any human, ingenuity.

All modes of inftruction, fuch as preaching and reading; all modes of devotion,

devotion, except the idolatrous, certainly tend to procure grace; and that portion of grace, fo procured, may, by the mercy of God, be fufficient for us; but these are all preparatory to the great opportunity afforded in the Eucharift, for changing our hearts entirely, for our participation of the divine nature, and for receiving an earnest, a pledge, an af furance (under the divine feal) of falvation, or a happy eternity. Faith, Hope, and Charity, are wonderfully improved by the Eucharift. Our faith is increafed by the reception of the Sacrament. We must have faith in order to receive worthily; but to him that hath fhall be given, in this holy ordinance. The actual participation of grace is so pleasant that it gives the foul an appetite for more and more: the mind experiencing the faith of God's promifes in the actual reception of the bleffings, is fo confirmed in goodness, as to be in little danger of relapfing ever after, into any great fins, much lefs, into doubt and infidelity.

Hope

Hope of everlafting felicity is encouraged in the Eucharift by a foretafte of Heavenly happiness, certainly enjoyed, in fome degree, while the communicant is under the influence of the Divine Spirit, fhed upon his heart, in worthily performing this myfterious rite.

Charity is peculiarly promoted by the Communion. We are taught in it to view Chrift as our head, and ourselves, with all Chriftians, as members of his myftical body. It is the feaft of love, and the heart that feeds upon it with the true relifh of the repaft, cannot retain a particle of envy, revenge, or malevolence.

All thefe (and more might be enumerated) appear to me, as, I believe, they do to the majority, to be the prefent benefits of the Sacrament of the Lord's Supper, Nor let any one imagine the cause inadequate to the effect; Omnipotence can give efficacy to caufes, which to man's limited understanding appear totally unconnected with the effect, as well as inadequate to its production. In the prefent cafe, it must

ever

ever be remembered, that the Holy Spirit, and not the created elements, is the caufe; and therefore all that has been defcribed, and much more, can be effected by that Holy Person with the most perfect ease. Nor let any one, who believes in the Gofpel, doubt this efficacy of bread and wine, under the Divine direction; while he remembers that our Saviour cured corporeal blindness by the application of the first materials that occurred, even the moistened clay, however unequal to the purpose it may appear to men trained in the confined fchools of human art and science.

It is a fatisfaction to me to produce the testimony of a very strong-minded man, Bishop Warburton, on the prefent benefits of the Sacrament; and I rather choose his teftimony, (as I have intimated before,) because he was a declared enemy to every thing which favoured irrational enthusiasm.

"Having now," fays he, "fo largely inquired into the specific nature of this holy