discouragements to a hearty concurrence with this hallowed and requisite ordinance, with which cheerfulness will always comply more worthily than fear; since cheerfulness identifies with itself hope and gratitude; while fear, or terror, is apt to produce distaste and aversion,

In our Church Catechism are the subjoined question and response, founded upon this injunction:

Q. "What is required of them who come to the Lord's Supper?"

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R. To examine themselves whether they repent them truly of their former sins; steadfastly purposing to lead a new life; have a lively faith in God's mercy, through Christ; with a thankful remembrance of his death, and to be in charity with all men."

To young, weak, and ignorant minds, and all such as look to the letter of instruction instead of the spirit, St. Paul's injunction ("Let a man, &c.") and this comment of our church upon it, convey a

notion of severity, with which they are afraid to contend; and this misconception makes some imagine that they must go to the Sacrament perfect and sinless; but if none save the perfect were worthy of taking the Sacrament, no human being could be worthy, or good enough: on the contrary, the Lord's Supper was instituted for the spiritual sustenance of poor, weak, frail, and sinful mortals. Christ came "to heal the sick, to strengthen the lame, and give sight to the blind;"

the sick, the lame, and the blind are therefore the very persons he commands to attend him; and he who with faith attends goes not away without his cure.

Founded upon the foregoing injunctions are the numerous aids to a preparation for the Sacrament; in some cases significant, or salutary; in others, I am afraid, superfluous, burthensome, and dangerous.

St. Paul's exhortation refers to the manner of behaviour, and disposition of

mind connected with our participation in this rite-whether or not they are such as will prove to ourselves that we are really sensible we are at the Lord's Supper, and not merely assisting at an indifferent ceremony. St. Paul directs us to examine, approve, or satisfy ourselves, before we go to the Sacrament, whether or not we are impressed with a serious sense of the nature and design of it, and go to it with faith and a Christian disposition; considering it as a service of the heart and not a mere ritual formality, lest we offend. Our church, in a paraphrase upon this injunction, has added several explanatory clauses (in the response quoted) which, when properly explained, appear to contain no matter which can be repulsive to a mind seriously intent upon Christianity; especially as (I repeat) when God, deciding upon our actions, looks to the heart alone; expecting from all unequivocal sincerity, but requiring no more from any than he has given them intelligence

and strength to perform; provided they avail themselves of every mean appointed by him to obtain a knowledge of their duty and his grace to enable them to perform it.

I shall examine this response, clause by clause, and then apply the whole to the subject in question.

The first clause requires that Christians "examine themselves, whether they repent them truly of their former sins."

Dr. Johnson (an authority not to be suspected of temporizing) says of repentance--" Repentance, however difficult to be practised, is, if it be explained without superstition, easily understood. Repentance, is the relinquishment of any practice from the conviction that it has offended God." Communicants, therefore, are required by the first clause of the response to examine, or approve, or satisfy themselves whether they have relinquished, or abandoned the practice of sin because it is offensive to.

God, and resolved to abstain from it in future.

2. "Steadfastly purposing to lead a new life:" which is not only to abstain from sin but to live in the sincere profession of the Christian faith, and an uniform practice of the Christian virtues, and have

3. "A lively faith in God's mercy through Christ:" which is, to believe that we can only obtain mercy and salvation (of God's free grace, and not from any desert of our own) through the merits and mediation of Christ; and this faith must be a lively faith, i. e. a faith the sincerity of which is proved by an active or lively obedience to the law of Christ; which will produce

4. "A thankful remembrance of his death" that is, to remember his death, and the benefits we receive by it, with thankfulness. Thankfulness to any one who has greatly benefitted us produces love for that person; and we are required