pared for this sacred ordinance, or capable of sincerely and intelligently making that profession which is implied in it; unless he is indeed a selfcondemned penitent, who really believes the gospel, and renounces all other confidences, to " flee "for refuge to lay hold on the hope set before "him ;" and unless, in his most secret retirement, he endeavours to " receive Christ Jesus the Lord,” as his Prophet, Priest, Ruler, and Saviour, purposing thenceforth to walk in obedience to him. The man who habitually allows himself in known sin, or the neglect of known duty; who harbours pride, envy, malice, avarice, or sensual lusts, in his heart; who comes to the sacrament to compensate for his sins, or to cloak his secret transgressions; who attends on it to quiet conscience by a self-righteous service, substituting the outward sign for the thing signified; or who uses it as a mere qualification for secular preferment; must "be guilty of the body and blood of Christ," and eat and drink his own condemnation. the humble trembling penitent, who would seek salvation through the crucified Saviour, by using the means which he has appointed, ought not to suspect any snare, or fear any danger in approaching the Lord's table; even though many doubts may still disquiet his mind, or great remaining darkness obscure his views.

But

When the Corinthians had most grievously profaned this ordinance, and exposed themselves to severe rebukes and corrections; the apostle did not counsel them to seek for security by absenting themselves: and, though they might doubtless profitably use the advice and assistance of their

pastors or brethren, he did not direct them to be. satisfied with their decisions, but "to examine

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themselves, and so to eat of that bread, and drink "of that cup." It was incumbent on them to examine diligently, "whether they were in the "faith?" whether they did truly repent and believe the gospel? whether their professions were sincere and their motives pure? whether their hearts and lives were consistent with the holy religion which they had embraced? whether they did cordially accept of the whole salvation of Christ, and yield themselves to his service? and whether they came to the Lord's table "discerning his body," by carefully distinguishing a sacred ordinance, commemorative of his sufferings, from a common meal; and thus remembering his love, and seeking communion with him and his saints?

Such self-examination must always become professed Christians: not in order to find out some excuse for neglecting to obey the dying command of their loving Saviour; but in order to remember him with more fervent affection and more exalted thanksgivings. It is very useful, when we have the opportunity, to set apart some time previously to the administration of the Lord's supper, thus to re-examine ourselves, to inquire into our progress in vital godliness, and to renew in secret our cordial consent to the new covenant in the blood of Christ. Such a preparation is especially important to the new convert, when, with the instructions and prayers of ministers and pious friends, he first approaches to make this profession; and to the back

'1 Cor. xi. 27-32.

slider, when he is recovered from his wanderings, and desires to renew the solemn transaction. In all cases self-examination should be considered merely as introductory to the exercise of repentance and faith, the practice of works meet for repentance, and fervent prayers for divine teaching, and grace to enable us more profitably to attend on the ordinances of God: for, should any one discover that at present he could not approach the Lord's table in a suitable manner, he ought by no means to rest satisfied with absenting himself; but should rather become more earnest in using every means of becoming an acceptable communicant. The believer, however, who habitually examines himself, and daily exercises repentance and faith, may very properly receive the Lord's supper without any further preparation, when an unexpected opportunity presents itself.

It is evident, both from scripture and the earliest records of the primitive church, that this ordinance was administered to the professed disciples of Christ in general, on every Lord's day at least. This frequent recollection of that great event, which is the central point of our holy religion, was exceedingly suited to increase humility, hatred and dread of sin, watchfulness, contempt of the world, faith, hope, love, gratitude, patience, compassion, meekness, fortitude, and all other holy dispositions. These are obvious and intelligible benefits of frequent communicating, if it be done in a serious, considerate, and reverential manner: for "the communion of the body and blood of Christ" as directly tends to strengthen and refresh the believing soul, as bread and wine do to nourish and in

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vigorate the body. At the same time, due honour is rendered to the Lord by this repeated profession of our faith and love; the sympathy of pious persons uniting in so affectionate an ordinance promotes edification; the great truths of Christianity are thus brought before the minds of increasing numbers; and the presence and blessing of the Lord may be confidently expected, whilst we thus meet in his name, and present our prayers and thanksgivings before him. Indeed this institution was expressly intended to "shew forth the Lord's "death till he come;" which proves that the doctrine of the atonement is the most essential part of Christianity; and an habitual dependence on a crucified Saviour the grand peculiarity of the Christian character.

The abuses that have taken place in respect to this ordinance have at length produced a lamentable neglect of it, to the dishonour of the Redeemer, and the increase of that lukewarmness of which it is a manifest indication. No doubt the pharisaical, hypocritical, avaricious, and profane approaches of numbers to the Lord's table constitute a most heinous sin, which, unless repented of, will vastly increase their final condemnation. But they who through ignorance, impiety, carelessness, malice, or secret crimes, are unfit for this holy ordinance are equally unprepared for death and judgment: and, when they withdraw as Christians are about to commemorate their dying Redeemer, they should very seriously recollect that they thus confess they have no part or lot in the matter. Indeed they are as incapable of praying acceptably as of communicating worthily, while they live in wilful

opposition to the commands of Christ, and in neglect of his great salvation.

Some persons likewise withdraw, apparently, lest they should make too avowed a profession of religion, or bind themselves too closely to a holy life. As if this particular instance of disobedience would excuse their general conformity to the world, and contempt of the favour and authority of their Judge! Others are harassed with groundless scruples, lest a well-meant but unsuitable approach to the Lord's table should exclude them from future pardon: though even the scandalous profanation of the Corinthians was visited only by temporal corrections, that they might not be "condemned with the "world." Or they fear lest some subsequent fall should render their case desperate: though Peter denied Christ the very night in which he had both celebrated the passover and the Lord's supper, and yet was graciously restored! Thus remaining unbelief induces many, who appear to be pious Christians in other respects, to hesitate, and often to refuse obedience to this plain command, during their whole lives while others seem afraid of communicating too frequently; or make the languor of their affections a reason for absenting themselves, though this negligence has a powerful tendency to increase the lamentable disease. But let the new convert who would thrive in his profession speedily begin to consider this institution, and deliberately prepare for attending on it as soon as he can do it sincerely and let the believer gladly embrace every opportunity of communicating; avoid whatever may unfit him for it; and daily remember the vows of God that are upon him to live to him who died for his salvation.