vantage from our obedience and submission: that his laws are the fruit of love, and that the virtue which he prescribes to us, is the only path that can conduct us to the sovereign good. The priests belied this notion of religion.

Want of feeling: a third article of comparison between the profanation of the table of the Lord, of which those detestable wretches rendered themselves guilty, and the guilt of Christian professors, who profane the holy table of the Lord's Supper. A Christian who partakes of this sacred ordinance, ought to approach it with a heart penetrated by the unspeakable greatness of the blessings there tendered to our acceptance. He ought to view that sacred table as the centre, in which all the benedictions bestowed by the Creator meet. He ought to be making unremitting efforts to measure the boundless dimensions of the love of God, to implore the aid of the Spirit, that he may be enabled to view it in all its extent, and to comprehend with all saints what is the breadth, and length, and depth, and height of that love, Eph. iii. 13. He ought to be contemplating that chain of blessings which are there displayed in intimate and inseparable union: Whom he did foreknow, he also did predestinate, to be conformed to the image of his Son . . . . moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. viii. 29, 30. Under a sense of favors so numerous and so distinguishing, he ought to cry out with the Psalmist: How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house ; and thou shalt make them drink of the river of thy

pleasure, Psa. xxxvi. 7, 8. He ought to exclaim, with a soul absorbed in the immensity of the divine goodness: My soul shall be satisfied as with marrow and fatness, Psa. lxiii. 5. He ought, above all, to be struck with the incomprehensible disproportion there is between what God does for us, and what he requires of us. He ought to make the same estimate of things that St. Paul did: I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. viii. 18. every thing fairly considered, I reckon that the trouble which the study of his religion demands, the sacrifices exacted of God, the constraint to which I am subjected in immolating to him my sinful passions, in resisting a torrent of corruption, in struggling against the influence of bad example, in straining to rise above flesh and blood, above self-love and nature every thing fairly considered, I reckon that whatever is demanded of us by God, when we come to his table, is not once to be compared with the favors which he there dispenses, with the grand objects which he there displays, with the pardon which he there pronounces, with the peace of conscience which he there bestows, with the eternal glory which he there promises. To be destitute of such feelings as these, when we partake of the Lord's supper, is to profane it. Examine yourselves once more by this standard. Want of feeling: this was the third head of comparison between profane Jews, and profane Christian professors: Ye offer polluted bread upon mine altar; ye say the table of the Lord is contemptible.

Let each of us examine himself by an application of truths now delivered. I shall address myself,

1. To those who, on reviewing their former communion services, see cause to consider themselves

as chargeable with the guilt which God imputed to the Jews who lived in the days of Malachi. And would to God that this topic of discourse might have no reference to any one in this assembly! Would to God that no one of you might be justly ranked in any of the odious classes which we have enumerated!

But only employ a moment's reflection, on the shortness of the time usually devoted to preparation for partaking of the Lord's supper. It is evident, as I think, from all we have said, that the preparation necessary to a worthy receiving of it, is a work, nay a work which calls for both attention and exertion. But do we, of a truth, set apart much of our time to this work? I do not mean to examine all the cases in which a man may communicate unworthily; I confine myself to a single point, and only repeat this one reflection: Preparation for the Lord's table is a work which requires time, attention, exertion. That is enough: that proves too much against us all. For, we are constrained to acknowledge, that it is by no means customary among us to retire for meditation, to fast, to engage in peculiar acts of devotion, on the days which precede a communion solemnity. It is no unusual thing to see on those days at many of our houses, parties formed, social festivity going on in these we see the same games, the same amusements, the same dissipation as at other times. I have reason to believe, that in other Protestant countries, though the same corruption but too universally prevails, I believe, nevertheless, that such days are there distinguished by the suspension of parties of pleasure, by the discontinuance of certain practices, perhaps abundantly innocent in themselves, but, at the same time, too foreign to the design of the holy communion, to engage our

attention, when we

of partaking of it.

have an immediate prospect But in these provinces, we are so far from coming up to the spirit and the truth of Christianity, the exterior order and decency of it are hardly observed.

But if this reflection be insufficient to convince you of a truth so mortifying, as that there is much unworthy communicating in the midst of us; think, I beseech you, on the slightness of the changes which these solemnities produce. Here is the touch-stone; this is the infallible standard by which to determine the interesting question under discussion. Four times a year we almost all of us come to the table of the Lord Jesus Christ; four times a year we partake of the holy sacrament of the supper; four times a year, consequently, this church ought to assume a new appearance; four times a year we ought to see multitudes of new converts! But do we see them of a truth? Ah! I dare not dive to the bottom of this mortifying subject. The evil is but too apparent: we have but too good reason to allege, that there is much unworthy communicating in the midst of us.

It is with you, unhappy professors of the Christian name, with you, who have so often found out the fatal secret of drawing a mortal poison from that sacred table: with you, who are, by and by, going once more, perhaps, to derive a curse from the very bosom of benediction, and death from the fountain of life.

Do not deceive yourselves; seek not a disguise from your own wretchedness; think not of extenuating the apprehension of your danger: listen, O listen to the fearful threatenings denounced, by the prophet, against God's ancient people, after he had addressed them in the words of the text: Cursed be the deceiver which . . . . voweth and sa

if

crificeth unto the Lord a corrupt thing ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of Hosts, I will even send a curse upon you, and I will curse your blessings . . . . I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts, chap. i. 14. ii. 2, 3.

But on the other hand, infuse not poison into your wounds, aggrevate not the image of your wretchedness, but attend to the comfortable words which immediately follow those of my text: Now I pray you, beseech God that he will be gracious unto us.... he will regard your persons, ver. 9. The sentence of your condemnation is not yet executed the doom of death, which has been pronounced against you, is not irrevocable. I see you still blended with Christians who have communicated worthily, and who are going to repeat that delightful service: I still behold the riches of God's goodness, and forbearance, and long-suffering. leading you to repentance, Rom. ii. 4. and you may still become partakers in the blessedness of this day.

....

You must have recourse to that same Jesus whom you have so cruelly insulted: you must be covered with that very blood which you have trampled under foot in a manner so profane: you must flee and take refuge under the shadow of that very cross, to which you was going to nail afresh the Lord of glory: you must, by ardent and importunate supplication, avert the thunderbolt which is ready to be launched against your guilty head : O Lord, rebuke me not in thy wrath: neither chasten me in thy hat displeasure, Psa. xxxviii. 1. Against thee, thee only, have I sinned, and done this evil in thy sight : . . . . deliver me from bloodguiltiness, O God, thou God of my salvation: re