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To the Editor of the Christian Observer, the keys. Whoever has witnessed

ON THE ADMINISTRATION OF THE
SACRAMENT TO THE SICK.

ANY of your clerical readers MA ANY of your clerical read is the uneasiness I have experienced, with regard to the administration of the sacrament to sick persons; in cases, I mean, where the previous life of the communicant affords no just evidence of sincerity. There is, indeed, in the Liturgy, an office called The Communion of the Sick; but this is drawn up on the supposi tion of the party's relative claim to the blessings of the Gospel. He is addressed in the Epistle appointed for the office, as one of the beloved children of God; and the preceding collect is constructed to the same effect. It may be observed, by the way, that all the services of the church are exclusively applicable to the state and feelings of genuine Christians; for had it been otherwise, the compilers of the Prayer-book must vainly have attempted to satisfy believers with what was prepared for the servants and friends of the world.

But to the point in question. From what I have observed, the anxiety of sick persons (as above characterized) to partake of the Lord's Supper, is generally grounded on a certain obscure persuasion, that the physical act of receiving the bread and wine is, in itself, a security against the terrors of a future state. The sentiment is derived most probably from the perversions of the Sacrament by the Papists; and is coincident with the doctrines which they uphold on the power of CHRIST. OBSERV. No. 145.

the procession of the host in Catholic countries, or even its elevation in one of the London chapels, will not wonder at the dominion acquired over the consciences of men by distortion of the Eucharist; and, if he be a devout spectator, he will say, as Mr. Whitefield said, when attending the Lent solemnities at Lisbon in 1754,-I could think of no other plea for the poor beguiled devotees, than that which suffering Innocence put up himself for his enemies, when actually hanging on the cross; Father, forgive them, for they know not what they do!-But whatever be the origin of this error, we know that similar delusions are to be found, under various names, among almost all divisions of mankind. Superstition, credulity, an appetite for mystery, or whatever we choose to call it, appears to be the natural element of the human mind. It may be traced in the sages of the ancient world, who

Of talismans and vigils knew the power, And careful watched the planetary hour; and in the moderns of the present age; who, alas! to their own (I fear) eternal loss, substitute an external ceremony for an inward principle.

When asked to administer the Sacrament to sick persons, I have, of course, endeavoured to explain its origin, use, and abuse; taking most serious care to distinguish between the instrument, and the blessing which it may, or may not, convey. How often have I felt, as though I were speaking to the dead; and this, after making the required allowance for illiterate habits and phraseology! B

the ordinance itself, as they would be, if you were to demand of them an abstract essay on the principle of vegetation annually developed in their corn-fields and pastures. They possess a sort of hereditary confidence in the external rites of the eucharist; and their domestic history rivets that confidence, by affording several instances of a grandfather, great uncle, or cousin, who finished a well-spent life by receiving, what to these ill-instructed Protestants is as indispensable as extreme unction to the Papists. I really do not exhibit the above specimens of religious delusion, with any desire of contributing to the reader's amusement; but merely because such things are, and such things proclaim aloud the actual state of our Christian world. I assure you, Sir, the moral public are much mistaken, if they suppose that we in the country (where mywatch-tower is erected)bave clean escaped the errors, and the deadly errors of the dark ages. If we had, this address might have been spared. Who would believe, that in the nineteenth century, a British Protestant could be found, who imagined that a clergyman's prayer might be beneficial to the dead? Yet I know a man, at this moment, who complained of a clergyman's refusal to read the burial service over a suicide, because that service, as he judged, might contribute a little towards the more favourable reception of this self-murderer before the tribunal of God! Let the opponents of the Bible Society think, and think again, what they are doing. I leave this fact in their possession, and return to the point in discussion.

Not a glimmering of light has appeared, beyond what was sufficient to render the spiritual darkness visible. On some occasions, I have gathered what seemed to be a resolution, on the part of the patient, to do the only remaining thing which could be wanting to complete his sense of safety; preceding apprehensions, if any existed, having been generally silenced by the conviction of having done no harm! I employ this universal phrase, because of its astonishing diffusion throughout a country enlightened by the Gospel; and very far am I from quoting it with levity. The familiarity of the expression furnishes an affecting illustration of the prevalence of self-ignorance; and can scarcely be uttered by a thinking person without a sigh. At other times, I have been led to imagine, that the applicant has persuaded himself, on the representation of the people about him, to consent to the reception of the Sacrament, as an act, which, at the worst, could not occasion him much hurt, and bad on its side the probability of effecting a possible degree of good-a case somewhat resembling that of a diseased person, who takes a prescribed drug with a kind of forced credulity, that it may do something towards his recovery, while entirely ignorant both of his own distemper and of the philosophy of medicine; and a little suspicious, at the same time, that his physician's general practice is rather innocent of evil, than productive of any permanent benefit. In a third class of persons, I have witnessed a determination to communicate by way of complying with an ancient usage; and their Myown opinion of the Sacrament is, manner and expression has been that it is a mean of strengthening and such (mutatis mutandis) as they might refreshing the graces of those persons have used in reference to some who have actually passed, or at least quaint feudal custom of the manor are passing, the line of demarcation or borough, which early habits had which divides the kingdoms of light taught them to venerate, and to and darkness; or, as Scougal says, regard as sacred from all innovation." peculiarly appointed to nourish These characters are as much startled by any inquiry into their reasons, or into the spiritual design of

and increase the spiritual life, when once it is begotten in the soul. Then, if ever, doth the soul make

its most powerful sallies towards heaven, and assault it with a holy and acceptable force*!" All the names of the institution appear to authenticate this opinion. It is a sacrament, or a solemn oath of allegiance to Christ; a supper, where, as to a social and full repast, believers are invited to meet each other, on the ground of their mutual relation, or union, collectively in Christ; a communion of saints, having mystically fellowship with Christ; a eucharist, or act of thanksgiving performed by persons conscious of having received a gift from Christ; and finally, a feast on the spiritual passover, in commemoration of the deliverance of believers from sin and death by Christ. Whichever of these five designations you select, the predominant idea of the solemnity is that of an observance kept by a faithful servant or friend. If such then be the fact, I can, with no consistency, administer the emblems of the crucified Saviour to any individual who approaches under a suspicious character; and of course, to no one ranked among the divisions before described. One might with equal propriety invite a party of rebels to celebrate a royal birth-day.

"What, then, are you the searcher of hearts?"-No. I am too conscious of my inability to search my own. Yet, men's lives are the indexes of their souls. If a sick man judge himself to be near death, and in consequence desire me to give him the emblematic body and blood of Christ, and if I visit this man, and find him to be the same, who, a few weeks ago, lived, to my personal knowledge, a life of habitual profaneness, or sensuality, or covetousness, or extortion, or antichristian levity, or religious apathy, I certainly infer his unfitness to draw near to the Sacrament, with accuracy sufficient, as I think, to justify a refusal of his request. It is no arbitrary sentence; but founded on

* Life of God in the Soul of Man, 7

evidence which, even in the general opinion of the world, would darken the individual's character; supposing, I mean, mankind to decide on spiritual concerns with the same practical impartiality as on matters merely secular.

There is a circumstance connected with the subject of this paper, which has struck my own mind with peculiar force, namely, that eminent Christians (as far as I have read and observed) in the near approach of death, have not discovered any unusual anxiety to communicate. It is true, that many, and perhaps the majority of them, have eaten of that bread, and drunk of that cup, in their last days; but in the case of these exalted spirits, the act is the continuation of a habit, one of the golden links in the chain of their salvation; regarded by them, not as essential, but as highly salutary; not as the one grand effort to be made in extremis, but as a familiar and pleasant service, gratefully performed, for the last time, in anticipation of the heavenly feast, where they are to drink new wine in their Father's kingdom. To illustrate this part of the inquiry by the example of godly persons:It is recorded of Sir Matthew Hale, that, not long before his death, the minister told him there was to be a sacrament next Sunday at church; but he believed he could not come and partake with the rest; therefore, he would give it to him in his own house. But he answered, No: his heavenly Father had prepared a feast for him, and he would go to his Father's house to partake of it. So he made himself be carried thither in his chair, where he received the sacrament on his knees, with great devotion; which it may be supposed was the greater, because he apprehended it was to be the last, and so took it as his viaticum, and provision for his journey*."Of Dr. Hammond it is related, that he communicated in private on the Good Friday, and Easter-day, April 22, preceding his death, which took Life, by Bishop Burnet.

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place on the 25th; and "amidst his weakness and indisposition of all parts, in the act of celebration, his devotion only was not faint or sick, but most intent and vigorous; yet equalled by his infinite humility, which discovered itself, as in his deportment, so particularly in that his pathetical ejaculation, which brake forth at the hearing of these words of the Apostle, Jesus Christ came into the world to save sinners; unto which he rejoined, of whom I am chief*.”—Of Hooker, his biographer writes, that a very short time before his death, his friend, Dr. Saravia, "gave him, and some of those friends that were with him, the blessed sacrament of the body and blood of our Lord Jesus, which being performed, the doctor thought he saw a reverend gaiety and joy in his facet."-Of Bishop Sanderson, the same narrator tells us, that "the day before he took his bad (which was three days before his death), he, that he might receive a new assurance for the pardon of his sins past, and be strengthened in his way to the heavenly Jerusalem, took the blessed sacrament of the body and blood of his and our blessed Jesus, from the hands of his chaplain, accompanied with his wife, children, and a friend; in as awful, humble, and ardent a manner as outward reverence could expresst."-Of Pascal, we are informed, that two days before his dissolution, "the curate coming in with the sacrament, and saying, Here is what you have wished for so long, aroused him, so that he became perfectly collected, and raised himself up in his bed, though with some difficulty, that he might receive it. The curate asked him the customary questions respecting the principal articles of faith; to each of which he answered distinctly, Yes, sir, I believe it with all my heart.' He then received both the sacrament and extreme unction with great devotion, and was so much affected as to burst into tears. When

Life, by Bishop Fell. Lives, by Walton.

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the benediction was pronounced, he replied, May God never forsake me*!"-Of De Renty, it is said, that after receiving the eucharist, the only words he uttered, were, "My God, my God, pardon me! I am a great sinner." His pastor inquiring of him why he spoke so little, and especially as the company present wished for his instruction; "It is not fitting," he replied, "to speak in the presence of the Word incarnate, which I have received, nor to take up any room in those hearts which ought to be filled only with God." He added, "that his mind was fixed upon that joy which a creature ought to have, to see itself on the point of being reunited to his first Principle, and to his ultimate End +."-In these, and in a thousand other instances which might be collected, what a self-evident distinction is observable between the opinion entertained by devout communicants respecting the origin and end of the Lord's Supper, and the deplorable ignorance of such persons as were before classified! In the one case, we seem to see "leaning on Jesus' bosom one of his disciples, whom Jesus loved;" and in the other, we almost seem to hear Jesus saying, “Behold, the hand of him that betrayeth me is with me on the table."

On referring to a few memoirs which happen to be within reach, I remark that biography is silent as to the reception of the Sacrament by Luther, Cranmer, Latimer, Herbert; Bishops Hall, Bedell, and Burnet; Baxter, Boyle, P. and M. Henry, Archbishop Leighton, Scougal,

Halyburton, Doddridge, Bonnell, Adam (of Wintringham), Whitefield, Walker (of Truro), and Milner. Yet "these all died in faith." But as their reception of it is still a matter of doubt, (except in the instances of those among this noble assemblage of believers who departed suddenly,) I do not adduce

• Memoirs prefixed to Thoughts. + Life, by Jean Baptiste S. Jure.

them otherwise than as probable examples of holy persons venturing into the presence of God, without what some might call an indispensable preparation. Certain, however, of these humble souls have left behind them, their definite views of the ordinance in question, to which I shall briefly advert, as corroborative of the sentiments already advanced. Baxter argues, "God never appointed the Lord's Supper to be chosen and used by impeni tent ungodly persons, as a means to Convert them; 1. Because it is presupposed, that they be baptized who communicate. And I have proved, that baptism to the adult pre-supposed the profession of faith and repentance, and that it delivereth pardon and title to salvation. 2. Be cause faith, and repentance, and covenant-consent renewed, are also to be professed by all before they communicate. 3. Because it was ever an ordinance proper to the church, which consisteth of professors of faith and holiness. 4. And the communicants are said to be one bread and one body, and to eat Christ's flesh and drink his blood, and Christ to dwell in them by faith, and to have eternal life hereby. And as for them that say, it is not saving faith, but some commoner preparatory sort, which is necessary to be professed in Baptism and the Lord's Sapper, I have at large confuted them in a treatise of Right to Sacraments; and the reasons before and now named confute it. I add, that their opinion is destructive to true Christian love: for by them no one should be taken for a child of God, and in a state of salvation for being baptized and communicants, and so not loved as such. And how poor a charity is it to love all visible Church-members, but as the children of the devil must be loved!" -The whole of Matthew Henry's in

estimable book on the Sacrament (The Communicant's Companion), is constructed on the same principle; and in a detached address he forbids

Catechising of Families, &c. 1683.

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the approach of insincere receivers, saying, "There is poison in the cup, &c."-Doddridge appears to regard the Sacrament as the exclu sive right of regenerate persons; and considers its first reception as a natural introduction into the congre gation of believers*.-Mr. Bonnell, on returning from the Lord's table, says; "The glory of my God with his heavenly host, filled the place. My Saviour impregnated the consecrated elements, and in a manner embodied himself there; yet still remaining where he was, filling heaven and earth, but more particularly our chancel; saying to us, and to me an undeserving guest,

You are all my friends, and worthy, whatever your sins be, through my sufferings." But O my soul, let not what is past content thee: thirst more and more after thy dear Lord, and give up thyself entirely to him; let there be no reservet."—" I go to the Sacrament," observes Mr. Adam, "to know God and myself; to wonder at the reconciliation of strict punishment with free pardon; to see the greatness of my sin, and the greatness of my hope, in the greatness of the sacrifice therein represented; to sin no more, because I believe there is no condemnation for my sin; to be raised as high as heaven, and humbled in the dust; to be astonished at the mystery of Christ crucified, and to profess that I know less of God than ever‡."

Mr. Walker argues, that the peculiar design of the Lord's Supper is,

that believers therein making • Rise and Progress, ch. xviii.

What is the general custom of the Dissen ters, of the Church of Scotland, and of the Lutheran churches abroad, with regard to a death-bed Sacrament? Job Orton says, “I have known some worthy clergymen com plain of their great embarrassment in this respect. It is very grievous to have any thing like arguing and disputing with the sick and dying." (Letter 7, to Mr. Stedman.) Calvin's views of the Eucharist are coincident with those of the Church of England. Instit. iv. 17.

+ Life, by Archdeacon Hamilton.
+ Private Thoughts, ch. xiii.

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