It was thought somewhat odd, by some of his own friends, that he should labour to throw off Baptism, and at the same time retain the Eucharist, which appeared to be comparatively of slighter moment, and less insisted upon in Scripture. But he well knew what he did; for the form of Baptism stood most directly in his way. As to the Eucharist, if he could but reduce it to a bare commemoration of an absent friend, there would be nothing left in it to create him much trouble; but it might look sincere and ingenuous, in that instance at least, to abide by the letter of the text, and to plead for the perpetuity of an ancient and venerable (now by him made a nominal) Sacrament. This appears to be the most natural account of his conduct in the whole affair. For otherwise it is a very plain case, that a lively imagination like his might have invented as fair or fairer pretexts for laying aside the Euchariste, than for discarding Baptism; and it might have been easier to elude some few places of Scripture than many. But I return. From the induction of particulars here drawn together, and laid before you, may be understood, by the way, the true and right notion of the Christian Eucharist, such as obtained from the beginning, and continued till the dark ages came on, and longer but the point which I aimed at was, to illustrate the use of both the Sacraments considered as fences or barriers, ordained by Christ, to secure the true faith, and to preclude false doctrines. Few have ever attempted to corrupt Christianity in any of its considerable branches, but, first or last, they have found themselves embarrassed by one or both Sacraments; and have been thereby obliged either to desist presently, or to expose themselves further, by quarrelling with those sacred institutions, which all wise and good men have ever most highly revered. I have taken notice, how the most essential articles of the Christian religion have, in their several turns, (as they happened to be attacked,) been supported and strengthened by these auxiliary means. The doctrine of the visible creation by God most high the doctrine of our redemption by Christ, both God and man: the doctrine of sanctifying grace by the Holy Spirit of God, a real Person, and also Divine: the doctrines of original d Vid. Ruari Epistolæ, vol. ii. p. 251. e Indeed, the same pretences, some of them, equally affect both Sacra ments, and tend to the discarding of both, or neither; as Vossius justly remarks, De Baptismo. sin, and of our Lord's meritorious sacrifice, and of a future resurrection of the body: these, and as many others as are contained in these, have all been eminently preserved and held up by the Christian Sacraments. The Sacraments therefore are full of excellent instruction and admonition: they carry creeds and commandments, as it were, in the bowels of them: they speak even to the eyes in silent imagery, and often teach more in dumb show, with less expense of time and much greater efficacy, than any the most eloquent discourses could do. The Romanists have sometimes boasted, that images are the laymen's books, wherein the unlearned may read what it concerns them to know, without knowing letters. And indeed, if images had been authorized, or had they not been prohibited books, they might have been admitted with a better grace. But our Sacraments are the true books, (or serving as books,) both to learned and unlearned; full of lively imagery and instructive emblem; drawn by Christ himself, and left as his legacies, for the use of all the churches. Let us then, my Reverend Brethren, be careful to preserve these sacred deposits with all due reverence and watchfulness; inasmuch as they contain treasures of infinite value; and Christianity itself appears to be so entirely wrapped up in them, that, humanly speaking, it must unavoidably stand or fall with them. |