a sound state, and is not depressed by any peculiar circumstance, it is the feeling which naturally belongs to them; it is that too which makes them most interesting.To aspire, therefore, at times to this feeling, to cherish it with tenderness, to guard it with holy jealousy, is the path at once of rectitude and pleasure, of genuine duty no less than of genuine happiness. For, whatever may be the delusions of the enthusiast, he, whose vivid relish for spiritual things makes him fear even a thought, by which that relish might be impaired, whose days are bright, and whose nights are tranquil in proportion as his sense of the divine presence is lively, and his intercourse with his Redeemer cordial and unobstructed— he, certainly is, of all men, the most secure, as well as most happy-is in youth best guarded against seducing pleasures-is in manhood best guided amidst distracting Occupations of business-is in age best supported under infirmities and pains-is in death most comforted-in a word, has the truest enjoyment of life, and the most perfect preparation for eternity.*

Collect for Whitsunday.

O God, who as at this time didst teach the hearts of thy faithful people, by sending to them the light of thy Holy Spirit; grant us by the same spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort, through Jesus Christ our Saviour, who liveth and reigneth with thee, in the unity of the same spirit one God, world without end. Amen.

*See Christian Observer, vol, 6, p. 83. for an excellent ˇpaper on "Frames and Feelings."

CHAPTER XI.

The Sacraments*

SACRAMENTS ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.

"There are two sacraments ordained of Christ our Lord in the gospel, that is to say, Baptism, and the Supper of the Lord." Article XXV.

"A sacrament is an outward visible sign of an inward and spiritual grace, given unto us; ordained by Christ himself, as a means whereby we receive the same and a pledge to assure us thereof. Church Catechism.

The word sacrament by virtue of its original in the Latin tongue signifies any sacred or holy thing or action, and among the heathens was particularly applied to denote, sometimes an oath, the most sacred of obligations; and especially that oath of fidelity which the soldiery took to their General.—In scripture it is not used at all. By the early writers of the western church it was used to express almost any thing relating to our holy religion; at least any thing that was figurative, and signified something further than at first sight appeared. But af terwards a more confined use of the word prevailed by degrees; and in that stricter sense which hath long been the common one, and which our catechism follows, the nature of a sacrament comprehends the following particulars:

The Author has borrowed freely on this subject from Archbishop Secker's Lectures on the Catechism, but as he has some times condensed, and sometimes supplied matter, he could not adopt the usual mode of marking the quotations.

1. There must be an outward and visible sign; the solemn application of some bodily and sensible thing or action to a meaning and purpose which in its own nature it hath not. In common life we have many other signs to express our meaning on occasions of great consequence, besides words. And no wonder, if in religion, we have some of the same kind.

2. In a sacrament, the outward and visible sign must denote an inward and spiritual grace given unto us; that is some favour freely bestowed on us from Heaven; by which our inward and spiritual condition, the state of the soul, is made better. Most of the significative actions that we use in religion signify only our duty to God. Thus kneeling in prayer is used to shew our reverence to him to whom we pray. And signing a child with the cross, after it is baptized, declares our obligation not to be ashamed of the cross of Christ. But a sacrament, besides expressing on our part duty to God, expresses on his part some grace or favour towards

us.

3. In order to entitle any thing to the name of a sacrament, a further requisite is, that it be "ordained by Christ himself." We may indeed on the ground of human authority alone, use actions that set forth either our sense of any duty, or our belief in God's grace. For it is certainly as lawful to express a good meaning by any other proper sign as by words. But then such marks as these, which we commonly call ceremonies, as they are taken up at pleasure, may be laid aside at pleasure, and ought to be laid aside when they grow too numerous, or abuses are made of them, which cannot easily be reformed. But sacraments, in the sense to which we limit them, are of perpetual obligation; for they stand on the authority of Christ: who hath certainly appointed nothing to be forever observed in his church, but what he knew would be forever useful. Nor doth every appointment of Christ, though it be of perpetual obligation authorize the name of a sacrament, but those only which are,

4thly, Not only signs of grace, but "means whereby we receive the same." None but our blessed Lord could appoint such means, and which of his ordinances should be such, and which not, none but himself could determine. From his word therefore we are to learn it; and then as we hope to attain the end we must use the means. By calling the sacraments means of grace, it is not designed to speak of them as means by which we merit grace; for nothing but the sufferings and merits of Christ could do that for us; but means by which, what he hath merited is conveyed to us.

Nor are they the only means of conveying grace; for reading and hearing and meditating upon the word of God are part of the things which he hath appointed for this end; and prayer is another part, accompanied with an express promise, that "if we ask we shall receive." Butthese, not being such actions as figure out and represent the benefits which they derive to us, though they are means of grace, are not signs of it; and therefore do not come under the notion of a sacrament. But

sense of

Fifthly: A sacrament is not only a sign, or representation of some heavenly favour, and a means whereby we receive the same, but a pledge to assure us thereof: not that any thing can give us greater assurance, in point of reason, of any blessing from God, than his bare promises can do, but that such observances, appointed in token of his promises, and strongly representing the blessings promised, affect our imagination with a strong them; and make a deeper, and more lasting, and consequently a more useful impression on our minds. For this cause, in all nations of the world, representations by actions have ever been used as well as words upon solemn occasions; especially upon entering into and re newing treaties, and covenants with each other. And perhaps in condescension to a practice, which being so universal among men, appears to be founded in the nature of man; God hath graciously added to his covenant also the solemnity of certain outward instructive performances; by which he declares to us, that as our bodies are sprinkled or washed by water, and nourished

by bread broken and wine poured out and received, are our souls purified from sin and strengthened in all goodness by partaking of that mercy which the wounding of the body of Christ and shedding of his blood hath obtained for us. And thus these religious actions, so far as they are performed by God's minister, in pursuance of his appointment, are an earnest and pledge on his part which, as was observed, was one signification of the word sacrament: and so far as we join in them, they are an obligation binding like an oath on our part, which was the primitive meaning of the word.

Applying these characteristics to the positive institutions ordained by our Lord, our church esteems two only as sacraments, that is to say, baptism and the supper our Lord.

of

These two correspond to the two sacraments under the law; baptism succeeding to circumcision, and the eucharist to the passover. Other legal rights and ceremonies and sacrifices they had under the law and many typical significations and shadows, but no more sacraments than the two mentioned.

St. Augustine tells us, that there should be but two only. As Eve was made out of Adam's side while he was asleep, so out of the Lord's side sleeping on the cross, the sacraments of the church issued; that is water and blood;" by which he understands the two sacraments. The same testimony also give Tertullian and many of the ancient Fathers, and thus believe all the protestant churches in Christendom, excepting one denomination.

*Sic ex latere dormientis in cruce, &c. Sacramenta ecclesiæ profluxerunt. St. Augustin. Tract. 15 in Evangel. Joan.