effects; and bearing Some analogy td 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 V

What then remains, but that wretched mortals, instead of disputing about things which are above their finite Reason, thank* fully avail themselves of the inestimable privilege, allowed them by their Redeemer, and spiritually eat Christ's flesh and drink his blood, and thus become in* corporated with him in the mystical union, by which, as St. John says, "We "dwell in Christ and Christ in us-f."

From this union, effected by the Sacra-1 ment, must arise, unless the union should be dissolved by subsequent infidelity or guilt, the othergreat blessings of Christianity, remission of sins, and eternal felicity]:.

For For it cannot be, as I have already observed, that God should be in Union with one who continues an object of his Displeasure, and, at the very time of union, is doomed by him to perdition. The favour of God thus confirmed by sacramental union, and not forfeited by voluntary and presumptuous disobedience, must secure every blessing which Christianity was intended to bestow on human nature.

* l John, rv. 13. f John, vi. 56.

| " By Means of this Sacrament our Bodies are made capableofthe Resurrection to Life and eternal Glory. For when we are externally and symbolically in the Siaeminent; and internally, by faith and the. Spirit of God,

Moral Virtue cannot but distinguish the Christian, while this union continues; for moral virtue is certainly necessary to the union. Impurity cannot coalesce with purity. "He that keepeth his com** mands dwelleth in Christ and Christ in "him, and hereby we know that he "abideth in us, by the Spirit which he

On Ited to Christ, we are united to him who rose again; and when the head has risen, the members shall not sep corruption for ever, but rise again after the Pattern of our Lord." Br. Taylor.

St. Ignatius calls the blessed Eucharist, aSanairiix; pflfluoxov, the Medicine of Immortality—and oupGoXa-nt TiluTtfMf mouncurtix;, the Symbols of our ResurrecTion. Bp. Taylor.


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"has given us *."—" But he that hath "not the Spirit of Christ is none of his t." Now the Spirit of Christ is a Spirit of Goodness. The moralist and 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 sublime doctrine of divine union with man 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 be

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1 John, iii. 2. 4. f Romans, viii. 9.

X John, xv. 6. § X John, v. 12.

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

* Let us hear the words of a most pious and eloquent writer of -3 neighbouring nation.

"Si je ne commmde pas, jesuis Homicide De Mox Ame, en le privantde cequj Seol peut la nourrir et la faire vivre." Bourdaloue.


Ctrh-lus J/fosol. Catechis.



Remission of Sins more particularly considered as a present Benefit, annexed to the Eucharist,

I 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 favour, and recipients of Grace, while we remain under Divine displeasure, and 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.


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