doctrine, and some even upon fundamental points, and that "the remainder of corruption even in the regenerate," has hitherto so signally frustrated his prayer, that they might be one. We next implore a blessing upon all Christian sovereigns, and specially on our own, and for the reason assigned by the Apostle, that we may be godly and quietly governed; and this is succeeded by a prayer for all in authority under him, that by a true and impartial administration of justice, wickedness may be punished, and religion and virtue maintained. We pray for all conditions of men, especially for the congregation present, and all who are in any adversity; and, instead of praying for the dead, conclude with praising God for such as have departed in his faith and fear, beseeching him that, by following their good example, we may dwell with him in life everlasting. These petitions we offer up in the name of Jesus Christ, our only Mediator and Advocate, thereby renouncing expressly the aid of those subordinate mediators, whom the Roman missal introduces into this very intercession.

The celebration of the Lord's Supper is now introduced by an Exhortation, in which,

those who design to partake of it are admonished to consider, how St. Paul exhorteth all men diligently to try and examine themselves, before they presume to eat of that bread or drink of that cup. The benefit is declared to be great if we receive worthily, that is, with a true penitent heart and lively faith, for then we are united to Christ by this sacramental feeding, which, to prevent any misconception, is thus explained, for then we spiritually eat the flesh of Christ. We are also warned of the alarming consequences of receiving unworthily. The terms employed are strong, and have no doubt kept many from the ordinance who might have partaken to their benefit; but they are those of the apostle; and instead of condemning, we ought to commend the Church, for fairly putting before us the consequences, and leaving us at liberty to act as each person's conscience shall suggest. If the Eucharist acted as a charm, conveying grace to the communicant without any reference to the disposition in which he comes, it might be reasonable and kind to require attendance, and to disregard his scruples; but our Church maintains, in her 29th Article, that "the wicked and such

as be void of a lively faith, although they do carnally and visibly press with their teeth the Sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign of so great a thing. She therefore is content earnestly to exhort, but does not command, her members to partake of a commemoration, which her ministers, as they cannot read the heart, do not know whether they would do to their benefit or injury. In the Invitation, which is ordered. to be read the preceding Sunday, she not only specifies the qualifications with which communicants are expected to come, that is, repentance, charity, and a determined purpose of amendment, but deters impenitent sinners from communicating, by the awful warning, lest the devil should enter into them as he entered into Judas. In the Rubric the minister is required to advertise the open and notorious evil liver, and he who has done any wrong to his neighbour by word or deed, and those between whom he perceives malice and hatred to reign, not to presume to come to the Lord's table. It is a privilege to be invited to this heavenly banquet; the Church

claims the right of excluding the unworthy, but she wishes for no unwilling guests, and therefore compels the presence of none. All, I presume, who hear this Exhortation, have previously acted upon the apostle's advice; they can hardly be in danger of not discerning the Lord's body, and have, I trust, a reasonable conviction, that they come in the spirit of penitence, faith, and good will to all men. Many, indeed, feel and lament their deficiency in these qualifications; but the very desire of possessing them shews that they have them in some degree, and perhaps in a higher than others who are satisfied with their attainments. We are exhorted above all things to give most humble and hearty thanks to God for the death and passion of our Saviour, which we are now about to commemorate; and if our appreciation of this stupendous proof of the love both of the Father and of the Son shall appear to us cold and heartless, as it must to every real Christian, it is a comfort to be told, that the Saviour has ordained these holy mysteries as pledges of his love for our great and endless comfort, and to keep alive our gratitude. The very complaint that we

do not love the Saviour as we ought is a favourable sign; for, as it has been well observed for the comfort of scrupulous believers, it is a proof that they love him much; for if they loved him but a little, they would think that they loved him sufficiently. The reason of this is, that the warmest affections of a creature bear no proportion to his infinite merit; while then that merit is acknowledged rather than felt, our gratitude may seem to ourselves sufficient; but as soon as our eyes are spiritually opened to discover in any degree his transcendent excellence, we shall be dissatisfied with the coldness of our regard, and as we grow in knowledge of him, at the same time as we grow in love, though the latter be constantly increasing, it will never come up to his deserts, or to our own notions of what is due from us.

The Exhortation being ended, it is reasonable to suppose, that if any who remained could not satisfy themselves that they were in a fit state to communicate, they would now retire. The congregation therefore is invited to "draw near with faith, and to take this holy Sacrament to their comfort," upon the understanding, that " they truly and earnestly

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