worst of their answers, and put some necessary words into their mouths, the better to facilitate the expression of their thoughts; that you will so wisely manage the whole business, as that it may make for their reputation as well as instruction, and that they may find "favour both with God and man?"

(4.) What you do, do it resolvedly, and that in God's strength, not in your own.-Expect opposition from within, from without. (i.) From within, a proud heart, apt to mutter: "It is a low, mean piece of drudgery." No; but [it is] rather the most doctor-like part of our work; and such as cannot accurately be performed without a clear insight into the greatest depths of religion, and a proportionable gift of ready exposition. The lowest principles of religion are the highest mysteries. Again: the tender shoulder, that shrugs, and enters its plea against the burden, as being "too troublesome a weight to be added to the load of our other Lord's-day labours." Neither will this prevail with you, brethren; we are confident, you are not only able, but "apt to teach." (2 Tim. ii. 24.) It is your joy "to spend" yourselves, "and be spent❞ in the utmost service of your God and his church. (2 Cor. xii. 15.) You will not be much concerned in the consuming of your oil, so you may lend your light. To such gracious souls as yours there is, there can be, no greater burden than the sense [which] you have of the heaviness of your people in hearing. (ii.) But from without, the general averseness of young ones is pleaded as a grand obstruction. As to that, you are so well seen in spiritual logic, as to fetch "meat out of this eater; (Judges xiv. 14;) and will easily conclude, that this averseness in young ones from this exercise of catechising, is not the least argument of its singular usefulness. The more unwilling the patient is to have his wound opened, searched, plastered, and bound, the more eager the compassionate surgeon is to give relief. The more unwilling they are to present themselves to be catechised, the more reason have we to press them to it by the greatest violence of persuasion.

(5.) Lastly. Let not want of success discourage.-Your heavenly Master, you know, hath assured you that "your labour is not," shall not be, “in vain in the Lord." (1 Cor. xv. 58.) God takes the measures of his servants, not from their success, which is his sole work; but from their sedulous and faithful endeavours, which is their duty. (2 Cor. viii. 12.) Go you on to "plant and water;" let the great Lord of the vineyard alone to "give the increase." (1 Cor. iii. 6, 7.) And know, you are "a sweet savour unto God;" (2 Cor. ii. 15;) and " though Israel be not gathered," but you seem to have spent your strength in vain, "yet surely your judgment is with the Lord, and your work and wages with your God." (Isaiah xlix. 4, 5.)

3. I have now done with the particular directions: there remain yet some more general ones, which, being observed, may, with God's blessing, much promote the success of this whole work. And so,

(1.) To spiritual instruction, add holy admonition, exhortation, good advice, and counsel.-Do not only let them know by instruction what their duty is, but press, urge, enforce this duty upon them by admonition and good counsel. "O my child! you see your duty, you know what you ought to do. O do according to what you know!" What a strong

powerful, prevailing influence hath good counsel when duly applied! Only see,

(i.) That you back your counsel with the clearest scripture, and most convincing arguments you can possibly.-Good advice without these is but a bullet without powder, an arrow without a feather. Argue with them about the excellency of God, Christ, the Spirit, grace, the vanity of the creature, the folly and sinfulness of sin. See how Job handles the matter with his wife about murmuring and impatience against God: "What? shall we receive good at the hand of God, and shall we not receive evil?" (Job ii. 10.) Hear what Bathsheba saith to Solomon: 'What, my son? and what, the son of my womb?" &c. "It is not for kings, O Lemuel, it is not for kings to drink wine," &c. (Prov. xxxi. 2-4.) Show them the beauty of Christ. Draw aside the curtain; let them behold the image of that blessed Saviour portrayed in scripture. Do to them as the spouse did to the daughters of Jerusalem; run over all the excellences of Christ to them, and then conclude: "He is altogether lovely. This is my Beloved, and this is my Friend, O daughters of Jerusalem." (Canticles v. 16.)

(ii.) Labour as much as possible to insinuate yourselves into their affections. Having cleared your way into their heads, labour to wind and screw yourselves into their hearts. Let them know that you have no design upon them, but to make them happy; no private end, only their everlasting good. This done, thou hast done all thy work. When all jealousies of any sinister ends are blown away, then exhortations and counsels go down glibly. When persons are fully satisfied, that, in all our addresses to them, we study only their benefit and profit, this opens an effectual door to all the means that we shall use. Thus Paul accosts the Romans: "I long to see you, that I may impart unto you some spiritual gift." (Rom. i. 11.) Thus he smooths his way to the Philippians: "God is my record, how greatly I long after you all in the bowels of Jesus Christ." (Phil. i. 8.) Labour then to get their love, their good esteem; and the work will thrive beyond expectation. Love is like the oiling of the key, which makes it to open the lock more easily; love greaseth the nail, and makes it enter with more facility.

(2.) To holy, hearty, serious, affectionate, frequent admonition, add an exemplary conversation.-Inferiors are apt to be led rather by example than rule, and are more prone to imitate practices than to learn principles. They are more mindful of what we do, than of what we say; and they will be very prone to suspect, that we are not in good earnest, when they see that we command them one thing, and do another ourselves. When we teach them well, and do amiss ourselves, we do but pull down with one hand what we build with the other; like a man that at the same time sings a lovely song, and drowns the melody of it by playing an ugly tune. When the father is immodest, the child that sees it soon grows impudent; and therefore the ancients thought themselves concerned to be very reserved and cautelous before their children.* ⚫ Nil dictu fœdum visuque hæc limina tangat,

Intra que puer est. Procul hinc :

Maxima debetur puero reverentia.-JUVENALIS Satyræ, xiv. 44. "Let nought which modest eyes or ears would shun

Approach the precincts that protect thy son!

Walk as David, therefore, "within thy house with a perfect heart." (Psalm ci. 2.) Let thy children and servants behold nothing in thy deportment, which, if followed, may prove sinful.

(3.) To an exemplary conversation add faithful, fervent, humble, constant supplication. (Phil. i. 4; Col. i. 3.)-Paul, without ceasing, makes mention of his "heart's desire ;" and his "prayer to God for Israel was, that they might be saved." (Rom. x. 1.) Ministers, like spiritual priests, should not fail to offer their daily sacrifices for their people, confess their iniquities, bewail their misery, and cry mightily to God for his mercy. All our instructions without prayer will do no good. Go to God to sanctify all. By prayer carry thy children, servants, to the blessed Jesus in the arms of faith; and beseech him to bless them, by laying on his hands on them, as Isaac did. (Gen. xxvii. 1-29; xlviii. 9, 14; with Matt. xix. 13; Mark x. 16.) * How pathetically did Abraham plead with God for Ishmael! "O that Ishmael might live before thee!" (Gen. xvii. 18.) Bathsheba calls for Solomon, "the son of her vows." (Prov. xxxi. 1, 2.) Austin [was] the child of Monica's prayers and tears. O pray, then, pray earnestly: "O that this my son, daughter, servant, might not die for ever! Thou, Lord, art the Prince and Lord of life! O speak powerfully to their poor souls, that these pieces of my bowels, that are now dead in trespasses and sins, may hear thy voice and live!" Cry out to God, with that poor man in the gospel: 'Lord, have mercy on my son!" (Matt. xvii. 15.) If a mother, do as the woman of Canaan did: Have mercy on me, O Lord, thou Son of David, my daughter is grievously vexed with a devil.” If he seem not to hear, and to be silent; go nearer to him by faith, and cry: "Lord, help me! Lord, help me!" If his answer seem to be a repulse, do not thou desist, but rather gather arguments from his denial, as she did; and conclude, that if he once open his mouth, he will not shut his hand; and if importunity may prevail with an unrighteous man, then much more it will obtain with a gracious God. Never leave him, therefore, till, by laying hold on his own strength, thou hast overcome him. At last thou mayest hear that ravishing voice: "O woman, great is thy faith: be it unto thee even as thou wilt ;" and see thy daughter "made whole from that very hour." (Matt. xv. 21-28.)

(4.) Lastly. To fervent supplication add wary inspection.-Keep a strict hand and a watchful eye continually over those that are committed to your charge:† your utmost care and vigilancy in this will be found little enough. How soon will those gardens, that now look like a Paradise, be overgrown with weeds, if the keepers thereof do not look to them daily! How soon is childhood and youth tainted with sin, if it be not narrowly watched! "Be thou diligent, therefore, to know the state

Far be the revel from thy halls away,

And of carousing guests the wanton lay!
His child's unsullied purity demands

The deepest reverence at a parent's hands."-Dr. BADHAM'S Translation.

• The accustomed ceremony used in blessing. BEZA in Matt. xix. 15. Impositio manuum symbolum fuit apud Judæos familiare, quoties solennis erat precatio, vel benedictio. "Among the Jews, the imposition of hands was a common domestic symbol, which was performed whenever the accustomed solemn prayer or benediction was pronounced."-EDIT. † DR. JACOMB's Dom. Deo, p. 83.

of thy flocks, and look well to thy herds." (Prov. xxvii. 23.) Carefully observe the natural temper of your inferiors; you will by this the better know how to apply yourselves to them in advice, reproof, correction. Observe the first sprouts and buds of what is either good or evil in them encourage, commend, reward them in the one; curb, restrain, and prevent the further growth of the other. Do they begin to take God's name in vain? Do they nibble at a lie? Doth pride in apparel peep forth? Be sure to kill this serpent in the very egg, to crush this cockatrice in the shell.

Thus of superiors.

(II.) A word to INFERIORS, and I have done.

Dear lambs, the Searcher of hearts knows how greatly I long after you all in the bowels of Jesus Christ. Shall I prevail with you to remember this, when I am laid with my fathers? namely, that it is no less your duty to make religion your business in the relation of children and servants, than it is ours in the relation of parents and masters. O what a credit, what a glory, is it to drink-in the dews of godliness in the morning of your lives! What a lovely sight to behold those trees blossoming with the fruits of the Spirit in the spring of their age! "Better is a poor and a wise child than an old and foolish king." (Eccles. iv. 13.) What a garland of honour doth the Holy Ghost put on the head of an holy child! How profitable is early piety! Some fruits ripe early in the year are worth treble the price of latter fruits. Godliness at any time brings-in much gain; (1 Tim. vi. 6;) but he that comes first to the market is likely to make the best price of his ware. On the other side, how dangerous are delays! Remember, children, Late repentance, like untimely fruits, seldom comes to any thing. Your lives are very uncertain. As young as you are, you may be old enough for a grave. O then seek your God, and seek him when and "while he may be found." (Isai. lv. 6.) If thou refuse him now, he may refuse thee hereafter.* I have heard of one, that, deferring repentance to his old age, and then going about it, heard a voice, Des illi furfurem, cui dedisti farinam ; Give him the bran to whom thou hast given the flour." Every day renders you more and more indisposed. The longer sin and Satan possess the forts of your hearts, the more they will fortify and strengthen them against God and holiness. (Jer. xiii. 23.) Your God deserves your youth. The best God deserves the best of days. Briefly your God will call you to an account for your youth. (Eccles. xi. 9.) Here is a cooler for the high-flown youngster's courage. The words, after an ironical concession, thunder out a most dreadful commination. Well, then, be persuaded truly to reverence and honour your parents, masters, ministers. (Mal. i. 6; Eph. vi. 2; Lev. xix. 3.) Even lambs will kneel to their dams. Reverence them inwardly in your hearts with an awful fear; outwardly in your lives, in language and in carriage. (Gen. xlviii. 12; 1 Kings ii. 19.) Obey your superiors. (Eph. vi. 1.) In a.word, read Prov. ii. 1—6: My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea,

• We read of one that truly repented at his last gasp, that so none might despair; but it is of but one, that none might presume.

if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding.'

Up, therefore, and be doing; and "the blessing of Him that dwelt in the bush" shall be with you.

SERMON XII.

BY THE REV. THOMAS WADSWORTH, A.M.,

FELLOW OF CHRIST COLLEGE, CAMBRIDGE.

HOW MAY IT APPEAR TO BE EVERY CHRISTIAN'S INDISPENSABLE DUTY TO PARTAKE OF THE LORD'S SUPPER?

This do in remembrance of me.— -1 Corinthians xi. 24.

THESE words are a command of the Lord Jesus, received, through revelation, by the apostle Paul, and by him as Christ's herald proclaimed to the church, that not only this particular church of Corinth, but that the whole catholic church of Christ, in their successive generations until his second coming, might take notice thereof, and yield obedience thereto, as to a command of that nature, wherein very much of the glory of their once-crucified Redeemer, and their own spiritual joy and consolation, is concerned. This will further appear in the following

explication of the words.

In the words you have four parts, two of which are expressed, and the other two implied.

I. A duty: "This do."

II. The end for which: "In remembrance of me."

III. The obligation to the duty: Christ's command: this is implied. IV. The persons under the obligation: the whole church catholic militant, so far as they are scripturally capacitated thereto : this likewise is implied.

But of these in their order.

I. The duty: "This do."-What is this to be done? The apostle tells you in the beginning of this verse, and in the following verse: and it is this: "This broken bread take and eat; this cup take and drink."

Here is a duty, my brethren, so plain, so easy, of whose obscurity or difficulty certainly we have no cause to complain.

For what can be less obscure than a command so evidently expressed, and what more easy than to eat and drink, and call to mind the greatest and best of friends, “that loved us and washed us from our sins in his own blood?" (Rev. i. 5.) And surely, then, a neglect herein must needs prove a sin that will admit of no excuse.

But if any of you be offended at the outward meanness of the ordi