posed by the Lord of life himself to every heart that honors him by its trust, accompanied by admonitions of the most remarkable character respecting every course that derogates from that honor; and with the diffused intelligence around them, of an age which, among all the striking lessons it inculcates, presents none more impressively than those exhibited in the broad contrasts between the experienced working of a Gospel of light and liberty on the one side, and of a truth-proscribing, priest-exalting ceremonial Christianity on the other: that men, under such conditions, should be found ready to receive and disseminate, with all the earnestness of an infatuate zeal, the monstrous fable of transubstantiation, under any form, can only be ascribed to that wrongness of heart and weakness of head, which, played upon by the Great Deceiver, become fruitful in such other false, foolish, and fatal fashions as Mormonism, Spirit-rapping-ism, and the like.

A second and kindred error, less gross it is true than that just noticed, but more general, and for that very reason, with others, scarcely less injurious, is the idea so prevalent of some mysterious influence imparted to the communicant in the very act of partaking the elements, even when these are not imagined to be subjected to an invisible metamorphosis. This is as distinctly put, in the first of the two manuals to which we have directed attention, as is the more offensive false notion in the other. And its peculiar practical presentation in prayer, under the most affecting associations, requires, as in the preceding instance, additional notice. "O Jesus, who hast made the life of our souls to depend on the consecrated bread," etc.

The doctrine here is at least plainly presented. It is clear to the dimmest eye, palpable to the dullest sense. The elements are not supposed to be exactly changed. There is not an actual sacrifice for sin. And yet something mysteriously efficacious is done by them, as received after the sacerdotal blessing. In the action performed, there is some divine virtue conveyed to the soul. Something saving, unless it be hindered by the bar of special unworthiness in the individual.

Now this, also, in undisguised terms, is the rife Romish dogma of the opus operatum, of which Bishop Burnet so well says, that "It is not only without all foundation in Scripture,

...

but that it tends to destroy all religion, and to make man live on securely in sin." "The conditions," as he justly adds, "of the New Covenant are, repentance, faith, and obedience; and we look on this as the corrupting the vitals of this religion, when any such means are proposed by which the main design of the Gospel is quite overthrown. . . . . So that to fancy a virtue in the sacraments that works on the person to whom they are applied, without any inward acts accompanying it, (the extreme to which this notion, by its very nature, ever tends,) and upon his being only passive, is a doctrine of which we find nothing in the Scriptures; which teach us that every thing we do is only accepted of God with regard to the disposition of mind that he knows to be in us when we go about it. Our prayers and sacrifices are so far from being accepted of God, that they are abomination to him, if they come from wicked and defiled hearts. The making men believe that sacraments may be effectual to them, when they are next to a state of passivity . . is a sure way to raise the credit of the clergy and of the sacrament; but at the same time it will most certainly dispose them to live in sin, hoping that a few rites, which may be easily procured at their death, will clear all at last. And thus we reject, not without great zeal against the fatal effects of this error, all that is said of the opus operatum, the very doing of the sacrament. We think it looks more like the incantations of heathenism than the purity and simplicity of the Christian religion."

Although neither this error, nor the other to which it bears such close relationship, are, we suppose, in full development, held consciously and systematically by any large number in our communion, yet the little books here examined-and they are but specimens of an extensive class-together with other indications, and the long-observed tendencies of human nature in this direction, compel us to believe that this opus operatum notion, in a crude form and vague way, very hurtfully affects the fancies, feelings, and Christian character of a great number.

In part, perhaps, the persons now alluded to look upon the ordinance as a memorial of Christ. In part they observe it in obedience to his direction. And in part they expect some how

from himself alone saving mercy. But the main thing in their religion is the mysterious efficacy of sacred acts. And this observance, as in some sort most sacred, they regard as in such sort most saving. It is, or it tends to be, the great supplementary equivalent for a godly life, in their ideas and conduct. The study of God's word. Prayer with the spirit and understanding. Faith working by love. Heavenly dispositions cherished in the mind, and diligently wrought into outward beneficence. Every thought and intent of the heart, indeed, brought in captivity to obedience to Christ, the love of God being shed abroad there by the Holy Ghost, and the mind that was in Christ being thus made their blessed experience.

All this is subordinate to, if not eclipsed by, a vast sacramental idea. They may be slightly attended to, feebly attempted, often no doubt utterly neglected, with little misgiving, because this fills the imagination and secures confidence. Where nothing perhaps is known of "the life of God in the soul," the holy solemnity is approached under a sense of need, and in the vain trust that something is done in it to protect from ruin, the mind is quieted. To how many such, when pleading at last, "Lord, we have eaten and drunk in thy presence," will the dread utterance be spoken, "I never knew you"! Reader, this is a lesson worthy of universal attention. Many partake the Lord's Supper, and perish. Some partake not, and are saved. Judas was among the twelve when it was received from the Saviour's own hand, yet it opened not to him the way of life. The dying thief needed no taste of sacramental elements to make him partaker of his Lord's presence in Paradise. "Believe on the Lord Jesus Christ," is the one only essential condition of the Gospel, "and thou shalt be saved." "This is the condemnation," not that the sacraments are depreciated, or neglected-oh! no; it is deeper, far more grievous than that! Even-" that light is come into the world, and men love darkness rather than light, because their deeds are evil."

In endeavoring to secure truth, however, which alone can be ultimately useful on this or any other subject, we deem it right and requisite to utter some cautions, in conclusion, respecting another error of a character directly the reverse of those thus far considered. In justly dealing with them, let us

not be understood, by any, as intending for one moment to countenance the opposite extreme. That the Sacraments are of small moment in the Gospel dispensation. That the Lord's Supper is a ceremony of little importance. We say again, in the well-weighed words of Bishop Burnet, "The phrase, 'communion of the body and blood of Christ,' (1 Cor. 10: 16,) is above the nature of a (mere) anniversary or memorial feast; and we do not doubt but that Christ, who instituted the Sacrament, does still accompany it with a particular presence, so that persons coming to it with minds well prepared with pure affections and holy resolutions, do certainly receive in and with particular largesses of the favor and bounty of God. It is not a bare and naked remembrance and token, but is actuated and animated by a divine blessing that attends upon it. This is what we believe on this head, and these are the grounds on which we found it."

Without doubt do we hold that the sacraments are "generally necessary to salvation." Because appointed and enjoined by our Saviour. Because in common with prayer and the Scriptures, and other provisions of divine goodness, they are, when rightly used, precious means of grace. And because that grace is needed by sinful creatures in a world of trial, soon to pass into the world of final allotments. Nor do we see how a considerate man who believes the Scriptures can with them reconcile his conduct, if he willingly hold aloof from this delightful ordinance. Nor do we understand how he can expect to escape a solemn reckoning for the neglect.

In closing this review of truth and error on a subject so important, and respecting which, in common with others, we bear very serious responsibility, we would lift up our hearts for His blessing, who, as the Author of truth, can alone effectually deal with error. Thrice happy for all, is it that He will surely apply the resources of Supreme wisdom and goodness to the ultimate correction of all delusions, whether proceeding from fault or infirmity, and to the final triumph of truth. To Him, therefore, do we commit these great issues. Let us not, however, forget that it is a charge which none can escape, wisely to judge and rightly to live for themselves. And while we would, on this account, utter faithful warnings against the VOL. II.-14.

great errors of perversion and exaggeration of the Sacred Supper on the one hand, we would, with equal fidelity on the other, persuade to a Scriptural appreciation and obedient improvement of so precious a means of grace.

And we would apply to ourselves and to all whom our words may reach, the exhortation, "Seek ye first the kingdom of God and his righteousness," that kingdom which is "within," which is "righteousness, peace, and joy in the Holy Ghost;" sincerely exercising repentance toward God and faith toward our Lord Jesus Christ, and thankfully using, according to the Scriptures, the Supper of the Lord, and every other help given by Divine Goodness, toward deliverance from sin and entrance at last on the happiness of heaven.

ART. III.-THE MEMORIAL, AND ITS EXPOSITION.

OUR Church is already sufficiently advised of the first-named document above, which was preferred to the House of Bishops at the last General Convention, and which will be found in the Journal at page 181. We did not see the Exposition till this article was completed and ready for the press; and although we have thought proper to notice it, as will be seen at the end, we have found no reason for any alteration in our review of the Memorial.

We remark, in the first place, that the Memorialists have asserted an undoubted truth, when they express their belief, that "the subject is participated in by many of their brethren, who may not have seen the expediency of declaring their views," or, as we suppose, of joining in the Memorial. We are frank to say, that we could not ourselves join in it in form, as there are things in it which we could not subscribe to. We think, for example, that they have confessed more than is true of the defects of our Church-more, even, than our opponents, in non-Episcopal churches, are accustomed to find and declare