tion of human nature, might happen after the firft facrament, fhould be repaired, as occafion required, by the fecond., Among the benefits of the second was therefore the remiffion of fins committed after baptifm. The Eucharift was defigned in confideration of the mifery and infirmity of man, as a continual renewal or confirmation of baptifm. The obedience of no man, it may be prefumed, is perfect after baptifm ; and therefore to no man does the Eucharift become unneceffary, from the circumstance of having received remiffion of fins by his baptismal initiation.

It is indeed faid, and truly faid, that "None can forgive fins but God *." Neither does the doctrine that fins are remitted in and by the Sacraments contradict this truth; for it is God who remits fins by the myfterious inftrumentality of thefe holy ordinances: and when the Abfolution in the Communion Service is read, it is a pardon delivered to the repent

Mark, ii. 7.

ing finner from the King of Kings, by the hands of his fervant who ministers at the altar.

But I beg leave to obferve, that this remiffion of fins has only a retrospective operation. The finner may relapse after Communion; and, without repentance, the remiffion may be retracted, and he may finally fail of obtaining pardon. But I fhould think that to the DYING Complete remiffion of fins is fo far fixed and afcertained by the Eucharift, (fince men, in that ftate, can fcarcely be in danger of a relapfe,) as to afford them just cause of confolation, arifing from a firm and well-founded, but humble confidence. And furely it is inconfiftent with benevolence to rob them of this laft folace, by labouring (against fair inferences of Scripture, and the general opinion of great and good men in all ages of Chriftianity) to convince the unhappy fufferers, that there are no prefent benefits, no prefent grace, no prefent remiffion of fins conferred by worthily partaking of the Lord's Supper.

I will add fomething from the opinion of the Ancients concerning the remiffion of fins as a prefent benefit of the Com

munion.

That the ancient church confidered remiffion of fins as a prefent benefit of the Eucharift, feems evident from the practice which prevailed of admitting those who had incurred its cenfure to the Lord's Supper after penance; by partaking of which, the criminals were entirely acquitted, not only in the fight of the church, but, as was fuppofed, of God; for they were immediately admitted to all the privileges of those who had never offended, and confidered as cleanfed, purified, and in a state of holiness and grace

Some, indeed, of the ancient writers have not mentioned remiffion of fins as annexed to the Sacrament; probably because it was a doctrine of such public notoriety as to render the particular mention of it fuperfluous, at the early period at which they wrote; when much of the Chriftian .doctrine

doctrine was certainly known by TRA

DITION.

The Clementine Liturgy, the most ancient that remains, fuppofed to be fourteen hundred years old, and probably formed from earlier Liturgies, contains à prayer that those who partake of the Communion may obtain remiffion of their fins. Several fucceeding Liturgies have fimilar petitions. And it is by no means to be concluded from thofe that have them not, that the doctrine of eu chariftical remiffion was, at the time these Liturgies were ufed, unknown or rejected. The fairer conclufion is, that the doctrine was fo generally admitted, that a specifica tion of it was not deemed neceffary in the common forms of prayer.

The Reformers appear to have enter tained the opinion, that pardon is annexed to the Eucharift. Luther fays, the drink ing from the Sacramental Cup applies, feals, and confirms to believers the promife concerning the remiffion of fins; and Calvin, that it was Chrift's defign to hold out his body under the representation

of

of bread to be eaten for the remiffion of fins.

That remiffion of fins is a prefent benefit to the worthy partaker, is taught by our church, as is evident from our Homilies and Liturgy. We pray in the Communion Service," that our finful bodies may be made clean by his body, and our fouls washed by his moft precious blood;" again, we pray, "that we and all thy whole church may obtain remiffion of fins, befeeching thy Divine Majefty not to weigh our fins, but to pardon our offences;"-evidently meaning, in confe quence of what we have juft done in partaking of the holy Eucharift with faith and repentance.

In the Homilies we read, "There be but two Sacraments, Baptism and the Supper of the Lord, whereunto is annexed the powers of free-forgiveness of fins." In the context it is implied, that remiffion of fins is effential to a true Sacra mental inftitution.

Bishop Cleaver expreffes himself thus on the fubject, with his ufual ability: 1