ed by it, and the Christian comes from the Communion Table into society with a heart filled with those kind and friendly sentiments which, more than any thing else, sweeten the intercourse of human life.

SECTION XVII.

The ancient Liturgies, still extant, prove that the primitive Christians, who were probably instructed by uninterrupted Tradition from the Apostles, considered the Eucharist, with respect to the Benefits annexed to it, in the same Light as that in which it is represented throughout this Treatise.

IN acquiring a just idea of the primitive doctrines concerning the Eucharist, particular regard should be paid to the prayers in the ancient Communion Service, or Liturgies of the Greek, the Latin, and the Oriental Churches. Those prayers certainly contain the opinions of very early ages; which, it is not at all unreasonable to conclude, were handed down to them by tradition from the Apostles.

We have still extant, Liturgies under the names of St. James, St. Mark, St.Chrysostom, St. Basil, of Nestorius, Severus, and others; all of early ages, but the most ancient is the Clementine. This, however, is not thought prior to the fifth century; I

mean in the order and form in which it now stands; for there is reason to believe that some of the prayers in it were handed down partly by memory and partly by writing, from the age of the Apostles, and perhaps from St. Clement.

Liturgies, or forms of prayer used at the Sacrament by congregations of Christians, ten, twelve, or fourteen hundred years ago, are not only great curiosities, but certainly convey the ideas which the early Christians entertained on points of doctrine.

In the Clementine Liturgy, about fourteen hundred years old, the bishop officiating at the Eucharist, says: "Send down thy Holy Spirit, that all who shall partake of this bread, the body of thy Christ, and this cup, the blood of thy Christ, may be confirmed in godliness; may receive remission of their sins, may be delivered from the Devil and his wiles, may be filled with the Holy Ghost, may be made worthy of thy Christ, and obtain Everlasting Life."

In the Liturgy attributed to St. James, are these words: "Send down, O Lord, thy most Holy Spirit upon us, that all who are partakers of this bread and this cup, may obtain remission of their sins,and eternal Life, and be sanctified in soul and body."

In St. Mark's Liturgy, it is thus written: "We pray and beseech thee, O thou gracious Lover of Mankind, send down from thy high and glorious habitation, the very Paraclete, the Spirit of Truth,

the Lord and giver of Life, who is every where present. Send upon us and these loaves and these cups, this thy Holy Spirit, that they may be to us, and to all that partake of them, for faith, for sobriety, for healing, for temperance, for sanctification, for the renewing of soul and body and spirit, for communication of the blessing of eternal life and incorruption, for the glorifying of thy holy name, and for the remission of sins."

The Liturgy of St. Basil, as used in the Alexandrian Church: "We sinners, and thy unworthy servants, pray and beseech thee, O Gracious Lord, the Lover of Mankind, and we worship thee, that through thy good pleasure, thy Holy Spirit may come upon us thy servants, and upon these thy gifts here set before thee, and make them the Holy of Holies; and make this bread to become the body of our Lord God and Saviour, Jesus Christ, for the remission of sins, and eternal life to those that par,"take of it; and this cup, the precious blood of the

New Testament of our Lord God and Saviour Jesus Christ, for remission of sins and eternal life to those that partake of it.”

The Ethiopic Liturgy: "Send thy Holy Spirit and Power upon this bread and this cup, and grant that they may be to all that receive them for sanctification and fullness of the Holy Ghost."

The Ethiopic Liturgy contains also the following prayer: "O Lord, who sittest upon the Che

rubim, and beholdest thy people and thine inheritance, bless thy servants and thy handmaids, and their children, and give to every one who cometh to partake of thy wonderful table with a pure conscience, remission of sins, together with the Holy Spirit, for the salvation of soul and body, and the obtaining the inheritance of the kingdom of heaven, through the grace and favour of thy only-begotten Son."

In another place of St. Basil: "O Sovereign Lord, Father of Mercies and God of all Comforts, bless, sanctify, keep, defend, conform, turn from every evil, and lead to every good work, those who have bowed their heads to thee; and vouchsafe that without condemnation they may partake of these immaculate and life-giving mysteries, for the remission of sins and communication of the Holy Spirit."

The Liturgy of Nestorius: "O Lord, may the grace of thy Holy Spirit come and dwell and rest upon this oblation, that the participation of these holy mysteries may be to all that receive them for eternal life, for resurrection from the dead, and for expiation of bodies and souls, and for eternal salvation."

The Liturgy of Severus: "Send upon us thy Spirit, the Paraclete: may he descend upon us and upon these oblations set before thee, and sanctify them, that this bread may be made the life-giving

body, the body of our Lord God and Saviour Je sus Christ, for the remission of sins and eternal life, to those that partake of it; and may he make the mixture that is in this cup, the blood of the New-Testament, the life-giving blood of the Lord God and King of all, Jesus Christ, for the remission of sins, and eternal life, to those that receive them."

I will not add to the number of citations, as these are sufficient to shew the sense of antiquity, respecting the benefits annexed to the Eucharist. All the antient Liturgies, by whomsoever composed, or compiled, concur in proving that pardon and sanctification were the advantages expected from worthy communion. On this point there was a general consent of all Christian churches, however they might differ in matters less essential.

SECTION XVIII.

Of the Opinion that the positive Duties or Rites of Christianity may be neglected, without incurring Blame, by those who observe the Moral Duties.

THE social duties of Man to Man, appear to be considered by many as the sum and substance of Christianity. Such duties as the reception of the Eucharist are called positive, and mentioned with contempt in comparison with moral duties. "I