ance; and by it, when we perform this duty with Christian faith, we shall be made partakers of the benefits of that great sacrifice, which our Saviour offered for the sin of the world. The bread and the wine are appointed to represent to us the body and blood of CHRIST, and to communicate the benefit of his death to every faithful Christian. By partaking of this sacrament our souls are strengthened and refreshed as our bodies are by bread and wine. It is the appointed means of conveying to us pardon and grace. In this sacrament more than in any other ceremony of our religion, we seem to be brought near to our gracious and reconciled GOD; we enter into his courts, we are admitted to his table, though unworthy even to gather up the crumbs that fall from thence. There we are allowed and commanded to hope and to pray for pardon, through the merits and for the sake of our crucified Saviour; and there we receive the assistance of his grace, which will guard us against sin, will support us in every trial, will guide our feet into the way of peace, and at last will lead us to heaven.

But if such be the nature of this blessed sacrament, let us enquire, secondly, what objections can be made against an institution so full

of comfort and advantage to all sincere Christians; and how it happens, that any of those who are called refuse to come to the Supper of their Lord. It is not extraordinary that those who neither believe in CHRIST, nor obey his laws, should refuse to enter into his presence, and be afraid to approach his table. They may indeed be afraid even to think of his death, while by their sins they crucify him afresh, and put him to open shame. But I wish to address myself to those who sincerely believe the gospel, and hope for salvation only by the merits of CHRIST, but who yet neglect to perform this his last command. I believe it will generally be found that this neglect is owing either to the want of a just sense of the importance of this duty, or to fears and scruples which are sometimes occasioned by a passage in St. Paul's Epistle to the Corinthians.

To those who stay away for want of sufficiently considering the importance of the duty, I must speak in the language of deserved reproof. I must ask, if any man who calls himself a Christian can forget the last request of his dying Master; if he can presume to disobey his last command? Have you no gratitude to such a friend? Have you no love for him who died for you? Have

you no sins, for which you ought to ask forgiveness? Have you no need of grace to assist your feeble endeavours in the path of virtue? Whoever thou art, who dost presume to hope for salvation through CHRIST, and yet dost live in constant disobedience to his positive command, I charge thee to consider the danger of thy state. The command was given by CHRIST himself, and it was given to all. Who shall dare to disobey it?

To them who are afraid to approach the table of the LORD from an humble sense of their own infirmities, the Christian Minister would wish to speak the language of consolation; but in order to avoid mistakes on this important subject, I will endeavour to show you who those are that receive the Communion unworthily. St. Paul certainly does not mean to exclude any sincere Christian who humbly endeavours to perform the will of GOD. Such a man may have many faults, he may fall into many errors; but this sacrament is the appointed means by which he may hope to receive the pardon of those faults, by which he may obtain grace to guard him against those errors. The sincere, the humble, the penitent Christian will not be rejected, when

he duly applies for these benefits at the sacra ment of the Lord's Supper. Even the greatest sinner, if he truly repent, and determine, by the grace of GOD, to forsake his evil ways, may hope, through faith in the merits of CHRIST, to obtain mercy, for which he should plead at the table of the Lord.

But if any man indulge in the practice of any known sin; if he be not fully resolved to amend; if he bear any malice against his neighbour; if he lead a wicked life, and be not determined to change it;-I do not advise that man to come to the table of the Lord; but I do advise and most earnestly entreat him to consider the danger of his state. To him I say, that if he be not fit to receive the Holy Sacrament, he is not fit to die. If he obstinately refuse to repent, and change his conduct, whether he does, or does not, approach the altar of GOD, still the gospel gives him no hope of salvation. Let such a man tremble at the wrath of GOD; let him tremble at the punishments prepared for obstinate sinners; let him instantly renounce and forsake all wickedness; let him humbly entreat the pardon of GOD; let him stedfastly resolve to lead a new life; and then let him approach the throne

of grace, and plead for mercy at the altar of God, through the merits and mediation of Him who died to save sinners. Then, "though his sins be as scarlet, they shall be white as snow, though they be red like crimson, they shall be as wool."* Then he shall know that the LORD is gracious, long-suffering, and of great pity; that He spareth when we deserve punishment, and in his wrath thinketh on mercy.

I hope what I have now said is sufficient to persuade every sincere Christian that he has nothing to fear, while he humbly repents of his sins, and endeavours to amend his life; and that the judgments mentioned by St. Paul are only to be dreaded by those who continue in any known sin; or, in other words, that whatever should keep any man from the table of the LORD, must equally exclude him from heaven, if he die without repentance.

I proceed, thirdly, to point out the advantages of frequent communion. On this subject I may appeal to the hearts of all those who constantly, and with true piety, attend this holy sacrament. They know the comfort it affords in every situation of life. It is there the Christian

* Isaiah i. 18.