to any ordinance to obtain it. Besides, this assurance, which is not of sense, but of faith, must rest entirely upon the promises of the gospel ; and these, we know, will only be realized to those who comply with its positive injunctions; of which a participation, of the Lord's Supper seems certainly to be one. But, says another, by way of further excuse, I see not much advantage arising from this ordinance. Many who frequent the Lord's table lead as "unchristian lives, as they who entirely absent themselves; and such persons, instead of being benefited, only incur the additional guilt of profaning a holy rite." Allowing this assertion to be true in its utmost extent, we must still reject the conclusion drawn from it. Shall we say, because some persons by a blameable inattention to their bodily food are choaked in the act of eating, that therefore we should resolve to abstain from all nourishment? Because some persons eat and drink unworthily, and so dishonour the memory of their Redeemer, is this a sufficient reason why we should disobey him. My brethren, we must be influenced by principle; we must walk by rule, and not by example. We must attend to Christ's command, not to our neighbour's excuses for eluding it. Besides, do we know that the person who has fallen, after receiving the sacrament, has not risen again by repentance? This, at any rate, we may presume, that a remembrance of this ordinance is calculated to produce a delicacy of conscience, and to back its upbraidings with many affecting suggestions, which they who neglect it are not so likely to experience. It is with this, as with every other act of religion; the frequency of its being performed unworthily can never serve as a plea for its omission. How many attend weekly at the house of God without being re

formed! Shall we therefore say, that such attendance is unnecessary? By many who see and acknowledge the propriety of attending to this ordinance, a very common excuse is alledged, "that they are not in charity with a neighbour, that they have received such injurious treatment, as has excited feelings incompatible with the dispositions required for the sacrament." On this head calmly reflect, whether you should wrong your own souls, because a neighbour has wronged you. The injury done to you is his sin; but the malice with which you resent it is your own, and you must answer for it. At any rate, it is your duty to enquire, whether your anger against your neighbour be just or otherwise. If he has clearly injured you, and persists in his injustice, your resentment is well founded; but even in this case it must be kept within due bounds, and not suffered to instigate you to sentiments of revenge. A sensibility to injuries, when chastened in this manner, does not indispose you to this holy rite. But if, upon examination, you discover your aversion to be unfounded in this case, go first and be reconciled to your brother before you present yourself at this feast of love; and there, if any sparks of the irascible passions be still lurking in your hearts, you will surely be induced and enabled to extinguish them when solemnly engaged in commemorating the most illustrious and affecting instance of loving our enemies, and pardoning injuries, that was ever exhibited to the world. This emptying of the heart of all rancour and animosity is an indispensable peparation for coming to this ordinance; but reflect also, that even to pronounce the Lord's prayer without it, is a manifest profanation, and that at the final judgment of the universe, the difinitive sentence will turn chiefly upon this point. Another

universe, till permitted to do so by another master who has a higher claim to his services.

And now, having taken a very cursory view of the examination which every person should make of the nature, end and obligations of this ordinance, and of the excuses which are commonly alledged for neglecting it, we should, in the next place, naturally proceed to that personal examination which each one ought to make of the state of his conscience, before he eats of that bread and drinks of that cup. But as there is no leisure, at this time, for entering on this subject, which is very clearly elucidated in our book of common prayer, and other treatises on the Lord's Supper, which devout communicants will not fail to read as part of their preparation, all that remains to be said at present is, to entreat those who hear me to make themselves acquainted with this holy ordinance, and the dispositions necessary for partaking of its blessings. The example of those who deliberately reject this institution, or who, without deliberation, never comply with it, can on no account be deemed an excuse for any who will not think upon the subject. In a matter of such importance, it is the duty of all persons to examine for themselves, with uprightness of heart, and humble supplication for light to understand the scriptures, which mention this institution: they should examine moreover the presumptive evidence in favor of the importance, sanctions and benefits of this rite, arising from its primitive, uninterrupted, and universal adoption in the christian church; and from the conscientious practice of the most learned, most religious members of that branch of it to which we profess to belong. As members of this church anxious to preserve her ancient respectability, to support her claim to apos

tolic orthodoxy, and promote effectually her concurrence with other churches in spreading on every side the light and purity of the gospel, let us from this time pay more becoming attention to this holy ordinance-Let us consider an increasing attendance at the Lord's table as one of the most certain proofs of an increase of piety among us. Besides the excuses commonly alledged for the neglecting this holy ordinance, there are some causes to the same effect of a local nature, which apply to particular congregations, and from which ours is probably not entirely exempt. Our lot is cast in a part of the country, where a certain christian society is most numerous, which has abandoned all the outward ordinances of religion: and it has been often remarked, when this is the case, that the opinions of the many, merely from the weight of numbers, are apt to preponderate, or at least to damp the zeal of less numerous communities for their peculiar doctrines; any indifference arising from such plausible pretexts towards what we profess to be the positive injunctions of the gospel, must be ranked among those obstacles to our duty which we are called upon to overcome; nay, the very respectable society which deems it a material part of their religious system to omit these ordinances, must censure those who imitate their practice, while condemning their principles. What in fact would be our own reflections, if at the close of a sermon against Baptism and the Lord's Supper, we should see these sacraments administered in a meetinghouse of Friends? And are not their unfavourable impressions equally well founded; when they behold so few of those who admit these ordinances to be divine, regarding them with indifference, and omitting them altogether? Let us then wipe away the foul reproach of VOL. I. ጊ