sincerely and intelligently making that profession which is implied in it, unless he be, indeed, a selfcondemned penitent, who really believes the gospel, and renounces all other confidences to " flee for refuge to lay hold on the hope set before him;" and unless, in his most secret retirement, he endeavours to receive Christ Jesus the Lord as his prophet, priest, ruler, and saviour, purposing thenceforth to walk in obedience to him. The man who habitually allows himself in known sin, or the neglect of known duty; who harbours pride, envy, malice, avarice, or sensual lusts in his heart; who comes to the sacrament to compensate for his sins, or to cloak his secret transgressions; who attends on it to quiet conscience by a self-righteous service, substituting the outward sign for the thing signified; or who uses it as a mere step to secular preferment; must "be guilty of the body and blood of Christ," and eat and drink his own condemnation. But the humble, trembling penitent, who would apply for salvation through the crucified Saviour, by using the means that he hath appointed, ought not to suspect any snare, or fear any danger in approaching the Lord's table, even though many doubts may still disquiet his mind, or great remaining darkness obscure his views.

When the Corinthians had most grievously profaned this ordinance, and exposed themselves to severe rebukes and corrections, the apostle did not counsel them to seek for security by absenting themselves from it; and though they might doubtless profitably use the advice and assistance of their pastors or brethren, he did not direct them to be satisfied with their decisions, but "to examine themselves, and so eat of that bread," &c. (1 Cor. xi. 27-31). It was incumbent on them to examine diligently, whether they were in the faith? Whether they did truly repent and believe the gospel?

Whether their professions were sincere, and their motives pure? Whether their hearts and lives were consistent with the holy religion they had embraced? Whether they did cordially accept of the whole salvation of Christ, and yield themselves to his service? and, Whether they came to the Lord's table,"discerning his body,' ""remembering his love," and seeking communion with him and his saints? Such self-examination must always become professed Christians; not to find out some excuse for neglecting to obey the dying command of their loving Saviour, but in order to remember him with more fervent affection, and more exalted thanksgivings. It is very useful, when we have the opportunity, to set apart some time previous to the administration of the Lord's supper, thus to re-examine ourselves, to inquire into our progress in vital godliness, and to renew our secret cordial consent to the new covenant in the blood of Christ. Such a preparation is especially important to the new convert, when (with the instructions and prayers of ministers and pious friends) he first approaches to make this profession; and to the backslider, when he is recovered from his wanderings, and desires to renew the solemn transaction. In all cases, such self-examination should be considered merely as introductory to the exercise of repentance and faith, the practice of works meet for repentance, and fervent prayers for divine teaching and grace to enable us more profitably to attend on the ordinances of God; for should any one discover, that at present he could not approach the Lord's table in a suitable manner, he ought by no means to rest satisfied with absenting himself, but should rather be more earnest in using every means of becoming an acceptable communicant. The believer, however, who habitually examines himself, and daily exercises repentance and faith, may very properly receive the Lord's

supper, without any further preparation, when an unexpected opportunity presents itself.

It is evident, both from scripture and the earliest records of the primitive church, that this ordinance was administered to the professed disciples of Christ in general, every Lord's day at least. This frequent recollection of that great event, which is the central point of our holy religion, was exceedingly suited to increase humility, hat red and dread of sin, watchfulness, contempt of the world, faith, hope, love, gratitude, patience, compassion, meekness, fortitude, and all other holy dispositions. These are obvious and intelligible advantages of frequent communicating, if it be done in a serious, considerate, and reverential manner; for the Lord's supper as directly tends to strengthen and refresh the believing soul, as the bread and wine do to nourish and invigorate the body. At the same time, due honour is rendered to the Lord by this repeated profession of our faith and love; the sympathy of pious persons uniting in so affecting an ordinance promotes edification; the great truths of Christianity are thus brought before the minds of increasing numbers; and the presence and blessing of the Lord may confidently be expected, whilst we thus meet in his name, and present our prayers and thanksgivings before him. Indeed, this institution was expressly intended to "show forth the Lord's death till he come;" and this proves, that the doctrine of the atonement is the most essential part of Christianity; and an habitual dependence on a crucified Saviour, the grand peculiarity of the Christian character. The abuses that have taken place in respect of this ordinance, have at length produced a lamentable neglect of it, to the dishonour of the Redeemer, and the increase of that lukewarmness of which t is a manifest indication. No doubt the pharisaical, hypocritical, avaricious, and profane ap

proaches of numbers to the Lord's table, constitute a most heinous sin, which unless repented of, will vastly increase their final condemnation. But they who through ignorance, impiety, carelessness, malice, or secret crimes, are unfit for this holy ordinance, are equally unprepared for death and judgment; and when they withdraw, as Christians are about to commemorate their dying Redeemer, they should consider, that they allow themselves to have no part or lot in the matter. Nay, indeed, they are as incapable of praying acceptably as of communicating worthily, whilst they live in wilful opposition to the commands, and neglect of the salvation of Christ. Some persons withdraw, apparently, lest they should make too avowed a profession of religion, or bind themselves too closely to a holy life! As if this instance of disobedience would excuse their conformity to the world, and contempt of the favour and authority of their Judge! Others are harassed with groundless scruples, lest a well-meant but unsuitable approach to the Lord's table should exclude them from future pardon; when even the scandalous profanation of the Corinthians was only visited by temporal corrections, "that they might not be condemned with the world." Or they fear lest some subsequent fall should be irremediable; when Peter denied Christ, the very night in which he had both celebrated the passover and the Lord's supper, and yet was graciously restored! This remaining unbelief induces many to hesitate, and often to refuse obedience to this plain command, during their whole lives: whilst others seem afraid of communicating too frequently; or make the languor of their affections a reason for absenting themselves, by which it is exceedingly increased. But let the

new convert, who would thrive in his profession, speedily begin to consider this institution, and deliberately prepare for attending on it, as soon as

he can do it sincerely; and let the believer gladly embrace every opportunity of communicating; avoid whatever may unfit him for it; and daily remember the vows of God that are upon him, to live to him who died for his salvation.

ESSAY XXV.

ON THE STATE OF SEPARATE SPIRITS, THE RESURRECTION OF THE BODY, JUDGMENT, AND ETERNITY.

THE grand design of revealed religion is, to draw off our attention and affections from things present and temporal and to fix them on things future and eternal. But yet, such is the constitution of the universe, and such the plan of the gospel, that the regulation of our pursuits and actions, in subordination to the interests of the unseen state, tends to produce by far the greatest measure of happiness to individuals, and to society, which can possibly be attained in this present life. Whatever con

jectures or discoveries the more rational of the heathens had made in this interesting concern, or whatever intimations God had given about it to the ancient church, it may with the strictest propriety be said, "that life and immortality have been brought to light by the gospel." For the New Testament revelation, elucidating and confirming that of the Old, has removed all doubt and uncertainty about this future state of existence, except what arises from our want of faith, or acquaintance with the holy scriptures: it hath given every needful instruction on the important subject; and hath annexed to it that authority, which is suited to render it influential upon our whole conduct. This information is of the great