it is most unreasonable to interpret them differently in St. John.

This chapter, considered as referring to the Sacrament, fully proves the important benefits im. mediately arising 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?

Most assuredly, the present benefit arising from a worthy reception of the Sacrament, is the greatest that man can possibly receive, in his sublunary state; for it is the assistance of the Spirit of the Almighty.

But the Holy Ghost will not inhabit a temple polluted with sin. It follows, therefore, that the sin is removed before the benefit of Divine assistance is received.

When the sin is sincerely repented of and done away, who can doubt but that the Father of all Mercies vouchsafes a perfect remission of all penalty incurred? Therefore Grace and Pardon, according to the sixth chapter of St. John, are the great and present benefits annexed to the Eucharist.

SECTION VII.

The primary and most important Benefit annexed to the worthy Reception of the Eucharist, being a Vouchsafement of Grace in more Abundance than ordinary, other Benefits, necessary to the Christian Life, must flow from it.

THE great and prominent benefit derived from the Sacrament of the Lord's Supper, is, Grace, or the Influence of the Holy Spirit. The remission of sins must of necessity attend it; for it cannot for a moment be supposed, that Grace or the influence of the Holy Spirit, would be imparted to a human being, still 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 whose sins continue unforgiven, and while unforgiven, must render him an object of abhorrence and of punishment, instead of Divine favour.

The sacramental feeding on the body and blood of Christ is the reception of spiritual nourishment, emblematically represented by those material elements, which contribute most to animal nutrition and refreshment, bread and wine. Habitual growth in Grace is the consequence of such spiritual aliment. All Christian virtue is promoted by it, and thus ultimately salvation or eternal life become the

effects of this holy rite. So that the immediate benefits of a worthy participation of the Eucharist are Grace and Pardon; and the remote, salvation or a happy immortality.

It is very true, that all other religious and virtuous acts are conducive to these ends; but this act more immediately and effecually than others, not only because, when rightly and duly performed, it supposes and comprehends all religious and virtuous dispositions, but because it is the appointment of our Saviour, the positive, instituted, means, commanded by him, who knew what was in man, and what was best adapted to promote his advancement in all goodness and happiness.

The Eucharist seems to be a more important Sacrament than Baptism, and much more effectual than instruction by hearing, because they are merely initiatory, but the Eucharist is perfective ;* or, as it was anciently called, the finishing of the man in the school of Christianity. If any part of religious service is allowed to be effectual in procuring grace, and pardon, and salvation, the Eucharist is much more, because it is the principal and the most solemn act of a Christian's devotion, and effects an union with Christ, as well as a Commu

nion with all that call upon his name. The Spirit of God is the grand agent in it, and the soul of man the object. Great is the mystery, and great, with

* τελειον.

out doubt, must be the benefits under agency so

extraordinary.

It is absurd to argue, that the Sacrament is unnecessary, because God gives grace and pardon by other means, whenever it seems good to his wisdom and mercy. It were more reasonable to say, that if he bestows these blessings sometimes without them, we have more reason to expect that he will bestow these blessings with them, because these are means chosen and appointed by himself, for reasons unknown, indeed to us, but sufficiently known, we may be sure, 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 stand arguing on the bank, and saying to ourselves or others, there are other modes of obtaining the like relief, better approved by our own judgment and by actual experience. We should rather say, here are instituted means of cure, which would not have been instituted without sufficient reason; but being instituted by superior wisdom, they are likely to produce a more effectual and more permanent relief, than any medicine which could be suggested by our own, or any human ingenuity.

4

All modes of instruction, such as preaching and reading; all modes of devotion, except the idolaC

trous, certainly tend to procure grace; and that portion of grace, so procured, may, by the mercy of God, be sufficient for us; but these are all preparatory to the great opportunity afforded in the Eucharist, for changing our hearts entirely, for our participation of the divine nature, and for receiving an earnest, a pledge, an assurance (under the divine seal) of salvation, or a happy eternity.

Faith, Hope, and Charity, are wonderfully improved by the Eucharist. Our faith, in the first place is, increased by the reception of the Sacrament. We must have faith in order to receive worthily; but to him that hath shall be given, in this holy ordinance. The actual participation of grace is so pleasant that it gives the soul an appetite for more and more: the mind experiencing the faith of God's promises in the actual reception of the blessings, is so confirmed in goodness, as to be in little danger of relapsing ever after, into any great sins, much less into doubt and infidelity.

Hope of everlasting felicity is encouraged in the Eucharist by a foretaste of Heavenly happiness, certainly enjoyed, in some degree, while the communicant is under the influence of the Divine Spirit, shed upon his heart, in worthily performing this mysterious rite.

Charity is peculiarly promoted by the Communion. We are taught in it to view Christ as our head, and ourselves, with all Christians, as members