Sacrament to be united to this link, by the opera. tion of the Holy Spirit.

Our Saviour, during his assumption of the human nature, prayed thus for men: "That they all may be one, as thou Father art in me, and I in thee, that they may also be one in us. That they may be one, even as we are one, I in them, and thou in me, that they may be made perfect in one*."— "For we are members of his body t."

But far be it from us to affirm that this union is essential, like that of the Trinity; or personal, like that of the divine and human nature in Jesus Christ. It is indeed an union, the nature and manner of which is too mysterious to be conceived by man in this mortal state. But it is declared to be real, whatever it is, and to be effected by Sacramental Communion. Thus much is enough for man to know. He believes the Holy Spirit's influence on his heart to be the bond of union with the Deity. He believes this great privilege is given him in the Eucharist, and he accepts it with pious gratitude. "It is the Lord's doing, and is marvellous in our eyes ;" but not at all the less credible, because marvellous. Are not the greatest certainties around us marvellous? Is there any thing more marvellous than light streaming from the sun for ever with inconceivable velocity? The † Rom. vii. 4.

* John xvii. 21.

D

sun, absent at an immeasurable distance, yet ever present in its vivifying effects; and bearing some analogy to what we may conceive of spiritual influence, continually flowing from the Fountain of Grace. "We dwell in him and he in us, because he hath given us of his Spirit*."

What then remains, but that wretched mortals, instead of disputing about words, thankfully avail, themselves of the inestimable privilege, allowed. them by their Redeemer, and spiritually eat Christ's flesh and drink his blood, and thus become incorporated with him in the mystical union, by which, as St. John says, " We dwell in Christ and Christ in ust."

From this union, unless it should be destroyed by subsequent infidelity or guilt, must arise all the other great blessings of Christianity, remission of sins, and eternal felicity. For it cannot be, as already observed, that God should be in union with one who continues an object of his displeasure, and who, at the time of union, is therefore doomed to perdition. The favour of God thus confirmed and never forfeited by voluntary and presumptuous disobedience, must secure every blessing which Christianity was intended to bestow on human nature.

Moral virtue cannot but distinguish the Christian, while this union continues; for moral virtue is

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* 1 John iv. 13.

↑ John vi, 56.

certainly necessary to the union. "He that keepeth his commands dwelleth in Christ and Christ in him, and hereby we know that he abideth in us, by the Spirit which he has given us*.”—“ But he that hath not the Spirit of Christ is none of hist." Now the Spirit of Christ is a Spirit of Goodness. The politician therefore need not fear but that Christians, who are truly what they profess, will be the best members of society; for they cannot but follow every thing that is approved by the great Governor of the universe; every thing conducive to the real happiness of a community. The doctrine of - union with Christ can never encourage licentiousness of manners; for licentiousness would destroy an union with a Being, "who is of purer eyes than to behold iniquity."

It is of infinite consequence that we seek union with God by every mode, and the Eucharist offers the most effectual. “If a man abide not in me,” says our Lord," he is cast forth as a branch, and is withered, and men gather them and cast them into the fire, and they are burned."-" He that hath not the Son of God, hath not life." Let us beware of sophistical cavils. These words are very emphatic. They must mean something of the highest moment to a Christian; and the meaning is very fairly interpreted, as suggesting the neces+ John xv.

1 John iii. 2. 4. † Romans viii. 9.

§ 1 John v. 12.

6.

sity of seeking spiritual food, or union with Christ's glorified body, by a worthy participation of the Lord's Supper.

SECTION X.

The Remission of Sins more particularly considered as a present Benefit, annexed to the Eucharist. 1 INFER, that pardon of sins is the consequence, or rather the concomitant of grace, given in and by the Sacrament of the Lord's Supper; because we cannot be in a state of acceptance and non-acceptance with God, at the same time; because we cannot be objects of Divine grace or favour, while we remain exposed to Divine vengeance.

But I will here consider the remission of sins by itself as a particular benefit, bestowed on the worthy Communicant by the Spirit of God in and by the Eucharist.

There is an allowed and very evident analogy between the two Sacraments, Baptism and the Lord's Supper.

Baptism implied ablution of impurity ; and even the baptism of St. John seems to have conveyed remission of sins. "John baptised in the Wilderness, and preached the baptism of repentance for the remission of sins*." There can be no doubt but that the baptism of Christ was, in every * Mark i. 4.

respect, more efficacious than the baptism of his harbinger. Christ himself declares, " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God* ;" and St. Peter said, "Repent and be baptised every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost †."

Baptism conferred pardon of sins committed before admission into the church of Christ; and the Eucharist confers pardon of sins committed af. terwards; renewing our first engagements, from time to time, during life.

It was mercifully ordered, that the decays of vir. tue, which, from the corruption of human nature, might happen after the first sacrament, should be repaired, as occasion required, by the second.. Among the benefits of the second was therefore the remission of sins committed after baptism. The Eucharist was designed in consideration of the misery and infirmity of man, as a continual renewal or confirmation of baptism. The obedience of no man, it may be presumed, is perfect after baptism; and therefore to no man does the Eucharist become unnecessary, from the circumstance of having received remission of sins by his baptismal initiation. It is indeed said, and truly said, that" None can forgive sins but God." Neither does the docMark ii. 7.

* John iii. 5. ↑ Acts ii. 38.