our, he has done for us, in being made Man, in leading a mean and necessitous life, and, above all, in suffering a most ignominious and painful death for our sakes, that he might purchase for us the favour of God, the grace of the Holy Spirit, and eternal happiness.

Our participation of the Holy Sacrament is also an avowal of our faith; for by public attendance at this institution of our Saviour, we make an open profession of our willingness to devote ourselves to his service, from our faith in the covenant which God through Christ has made with his sinful creatures. We there renew the engagement which was made for us at our baptism; by which sacrament we were admitted into the new covenant of grace and mercy; were regenerated, or born again, and were permitted to look forward with hope that the all-sufficient sacrifice of Jesus Christ may be accepted as an atonement for all our sins, if we, on our parts, "do not frustrate the grace of God," but "endeavour to work out our salvation" by that obedience to the precepts of the Redeemer which he requires from all his disciples.

We know from Scripture, that the sins of mankind always wanted a mediatorial sacrifice, and that no remission of sins could be obtained without shedding of blood. But when we attend the Lord's table, we profess our belief that the sacrifice of senseless animals could never effectually atone for the sins of man; that the Son of God, therefore, was "voluntarily made

flesh, and dwelt amongst us," performing many miracles in confirmation of his divine origin; that he became, by his own free will, a sacrifice of atonement for us; thereby fulfilling the prophecies made from the beginning of the world, and abolishing all the offerings for sin enjoined by the Jewish law; that in him alone therefore is our salvation, "he being a full, perfect and sufficient sacrifice for the sins of the whole world," whereby also he obtained for us the victory over the enemies of our souls. We believe also that he ascended from the grave into the blissful regions of eternity, there to make continual intercession for all his faithful servants; and that he will come again to judge the world, and will receive us into glory, if we have endeavoured to walk in the precepts of his most holy law. Such is the belief which every professor of Christianity should cherish, and which is declared at the reception of the blessed sacrament. And as we are conscious that our salvation is continually endangered by our transgressions, it is highly necessary that, at our commemoration of the Lord's death, we should pray for pardon of all those sins which might make it of none effect" to us, and for an increase of grace to enable us to overcome them; that we may be worthy to receive finally that forgiveness, grace, and happiness which he conditionally purchased for us.

Lastly, We profess our friendship with all our brethren; that we do, and will forgive all who have injured us, as fully as we trust that God

forgives us our trespasses; and that we are in peace and charity with all the world.

We go therefore to the table of the Lord to fulfil the commands of Him who died for us; to express our thankfulness to God the Father, Son, and Holy Ghost, for the blessed hope of everlasting life; to commemorate our redemption by the sacrifice of Jesus Christ; to declare our faith in the Gospel dispensation; to pray for the pardon of our transgressions, and the continual influence of the Holy Spirit; and to make a covenant of peace and brotherly love with all mankind.

The duty of attending frequently is very obvious, and naturally follows from the sacrament being of a sacrificial nature, and the appointed means of applying unto God for, and of drawing down upon us, the benefits of Christ's all-sufficient sacrifice. If it, as other sacrifices were, is of a covenanting nature, and we do by it communicate with God, and renew our baptismal covenant, and on the other side receive assisting grace and nourishment unto eternal life, can there be any duty of greater importance? and is it not quite as much our interest as our duty to communicate often?

It is the most solemn part of Christian worship, the most proper way of praying in the name of Christ; and yet how many neglect this holy sacrament! How many never receive it till the hour of death! not considering that noncommunicants are but almost, not altogether Christians; and whilst they wilfully neglect to

partake of that communion of the body and blood of Christ, cannot reasonably expect any influence, any strength or life from Him. If this plain truth were seriously considered by all those who sincerely believe in Christ, not one would wilfully refuse to partake of the communion whenever an opportunity offers. It is administered usually only once a month; in that time, how many temptations may have assailed us-into how many errors may we have been betrayed! We must be aware, that if one day in the week were not devoted to religious uses, many of us would gradually give ourselves up entirely to worldly thoughts and employments; and if we are sensible of the beneficial effects of keeping holy that day, emphatically called the Lord's Day, we ought not certainly to neglect any opportunity of joining in this most solemn service of our Church. Some indeed there are who fancy they have a reasonable excuse for staying away, because their worldly occupations necessarily take up too much of their attention, to allow of that preparation which is supposed to be indispensable. But this is mere pretence, to avoid celebrating an act of devotion to which they are not inclined. No business or employment can necessarily occupy every thought; experience continually proves the contrary; for every man occasionally allows himself hours, or even days, of relaxation. But in the most engrossing and important concerns of this life, if the mind preserve its uprightness, and the conduct is modelled in conformity to the precepts

of the Gospel, the whole life of man might be a fit preparation for receiving the benefits communicated in this sacrament; and he who abstains from it on this account, must be conscious that his conduct will not bear examination; he must be sensible that he might be a much better Christian than he is. And then, let him reflect how he will bear that final examination, from which there is no escape; when the open disclosure of his errors may be followed by eternal misery and remorse. "What will then be the value of those things which he took in exchange for his soul!"

Again, some persons say that it cannot be necessary to stay so often as once a month; and if they commemorate the death of Christ once or twice a year, it is quite sufficient. The same arguments would be equally good against every sort of worship, both public and private: and they who make use of them must either have no proper sense of the doctrines of the Gospel, or must consider their own election too sure, to require any preparation on their part to secure it.

Others neglect to attend this sacrament, because they are not at peace with their neighbours. But let such persons examine themselves on these simple questions :-Did you occasion the dissension of which you complain? Then it is your imperative duty as a Christian to make full and open reparation; and after that, come to the table of the Lord, as a guest worthy to be received. Again, if the first