eucharistical remission of sins was, at the time these Liturgies were used, unknown or rejected. The fairer conclusion is, that the doctrine was so generally admitted, that a specification of it was not deemed necessary in the common forms of prayer. It was implied, and followed of course, from a worthy reception.

The REFORMERS from Popery, appear to have entertained the opinion, that pardon is annexed to the Eucharist. Luther says, the drinking from the Sacramental Cup applies, seals, and confirms to believers the promise concerning the remission of sins; and Calvin, that it Christ's design to hold out his body under the representation of bread to be eaten for the remission of sins.

That remission of sins is a present benefit to the worthy partaker, is taught by her own church, as is evident from the Liturgy and the Homilies. We pray in the Communion Service, “that our sinful bodies may be made clean by his body, and our souls washed by his most precious blood;" again, we pray, "that we and all thy whole church may obtain remis

sion of sins, beseeching thy Divine Majesty not to weigh our sins, but to pardon our offences;"-evidently meaning, in consequence of what we have just done in partaking of the holy Eucharist with faith and repentance.

In the Homilies we read, "There be but two Sacraments, Baptism and the Supper of the Lord, whereunto is an nexed the promise of free-forgiveness of sins." In the context it is implied, that remission of sins is essential to a true Sa cramental institution.

Bishop Cleaver expresse himself thus on the subject, with his usual ability.

"It will be granted me, that from the very nature of a feast on a sacrifice, it was a pledge and earnest to the Communieant of all the benefits of the Sacrifice to which it belonged; whence I infer, that the feat on the Sacrifice of the Death of Christ doth hold out to the faith of a Chri ian ALL which THAT SACRIFICE, cold we s ppose it capable of repetition, would, from time to time, convey to the Communicant.

"To the question, therefore, in which

the

the whole force of the objection to this notion of the Sacrament lies; does it as totally and perfectly acquit from guilt as the Sacrifices under the Law did? or rather more accurately stated with a view to the necessary conditions;-Does the Lord's Supper, received with faith, convey a TOTAL PARDON of sins DULY REPENTED OF? I answer, IT CLEARLY DOES; and that it does, from the very nature of the institution; not as an act of atonement or expiation, but as an application of the atonement made by Christ, comprise and convey ALL THE BENEFITS OF IT.

"These benefits in the present case, as they influence our happiness in this life, and are means conducive to our happiness in the next, I shall comprise under the leading articles of PARDON and SANCTI

FICATION.

"The Lord's Supper, therefore, when DULY received, doth convey a FULL PARDON, and TOTALLY acquit from guilt, or the obligation to punishment, so long as the condition upon which its benefits are declared to rest, subsist in the mind of the Communicant; that is, it leaves the sin

ner

ner in a state of acceptance with God so long as he be careful not to forfeit this situation by subsequent instances of misconduct."

I have thus briefly reviewed the most MOMENTOUS doctrine of remission of sins, as a present benefit of the Sacrament, taking into consideration the analogy of Baptism with the Eucharist, and the opinions of the antients and of our Church upon it; but I return with satisfaction to the opinion I have already advanced, which is independent of human authority," and founded on the firm basis of reason and common sen e as well as Scripture; namely, THAT REMISSION MUST ACCOMPANY GRACE. I venture to repeat, that, in theological language, sanctification implies justification, or in plain terms, that, as grace is confessedly given in greater plenitude in and by the Eucharist * than

* "The Sacraments obtain the Divine Aid in the same manner as other means of grace; though being the most sacred of our devotions, they do it in a larger measure, and may be said to bring down the Holy Spirit, as Prayer is said to bring down a supply of our wants from Heaven; not that it can move God; but because

it

than by any other means, remission of sin must follow, because GRACE would be incompatible with the retention of guilt, and the consequent continuance of God's displeasure. The grace of God bestowed on a man, while an object of his wrath, involves a contradiction. The grace of God bestowed in peculiar plenitude, by the Sacrament of the Lord's Supper, implies peculiar favour and perfect reconciliation. And can peculiar favour and perfect reconciliation be compatible with an implacable determination to remember the transgressions of the offender, and to punish them in a future state? No subtilty of the schoolmen can rèconcile a contradiction.

it moves ourselves within the stream of his Blessings. So they draw not the Heavenly power to shed his influence more copiously upon the heart, but draw the HEART FURTHER INTO THE CURRENT OF HIS INFLUENCE." TUCKER'S Light of Nature.

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