The Third Noble Lecture.

Dr. Fremantle gave the third of the William Belden Noble lectures last night on the subject, "The Sacraments in their Bearing on Social Life." He said in part.

The Sacraments are not, in their outward form, to be viewed as essentials of Christianity. They have been altered again and again, and by the Friends and others, discarded. Yet in some form or another they must abide. We may dwell on the Sacraments generally, Baptism, and the Lord's Supper.

Man's life is ruled not merely by his own independent will, but by various influences of which it is only partially conscious; and these influences are summed up in a battle cry, a flag, a party name, a sign, which often has more meaning than many words. The sacramental principle, the representation of inward emotion by outward signs, runs through the world and is a necessity of human life; much more is it a necessity when we are trying to represent heavenly things. The Christian Sacraments are federal or social arts, not arts of worship. The word itself implies the oath which binds the soldier to his commander.

Baptism was not instituted by Christ, but recognized by Him as the common means of entering into a new sect. He used the word "Baptism" always in its spiritual significance,--"I have a baptism to be baptized with." "Can ye be baptized with the baptism that I am baptized with?" But He sanctioned its use before His ascension, emphasizing the point that it was to be in the three-fold name, and to be accompanied with Christian instruction. It is the sacrament of incorporation, of cleansing and of a new birth, which must issue in new and cleanly surroundings, outward as well as inward.

The special object of the Lord's Supper was social religion, to bind Christ's followers together. It was grafted on the Passover and, like it, was a family meal. All the names used for it, the Supper the Eucharist or thanksgiving (like Grace after meat) the Greek and Latin names, Synaxis and Collecta, and even Mass (which is Missus, the name for a course at a meal, preserved in our word Mess) show its social character: and this is the point of St. Paul's teaching about it in I Cor. XI, and also in the document called the Didache. Later on we find that what is now the offertory, was a contribution in kind by the wealthier members to a feast of which all partook. This was gradually set aside, until it became a sacrifice offered by a Priest on behalf of the rest. At the Reformation the true idea was only partially restored. We must try to restore the social idea: and the Sacrament should be the centre of an influence which vivifies and sanctifies all our meals and all our social life.