act of worship, which ought to be frequently repeated, and of course that no fair opportunity of performing it ought to be omitted.

And, from a confideration of human nature, we are led to the very same conclufion.---Here indeed we fhall find that the weakness of our nature, which is fometimes pleaded in excufe for the neglect of this ordinance, will appear to be a moft cogent reafon for a frequent obfervance of it.

Are acts of self-denial, for instance, and obedience found by experience to be in all cases so very easy and practicable, that no affistance from above is neceffary for the performance of them ?---Do the allurements of pleasure---the charms of ambition--or the splendour of riches make no impreffions on us?---Do they never influ

ence

ence our temper and conduct, or draw afide the foul to folly ---Do they never fuppress the still voice of confcience, or spread the variegated and beautiful veil of fancy and delufion between our intellectual fight and the ark of God's covenant?

To diffemble these things, or to deny our experience of them, would be a lie, which must degrade us before men.

To what degree then must our guilt be increased in the presence of God, if we reject the means he offers of reforming and purifying our nature, and refifting the temptations, which invite us to pleasure in order to plunge us in mifery?

३

Affuredly that ordinance of Heaven ought to be regarded, which compaffionates man on earth, and calls back his weak and wandering heart to a sense of every

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every duty, which in the range

of his pre

fent existence, it is poffible for him to owe to God, to himself, or to any one of the human race..

The inftitution has a tendency to correct the bad qualities, and to cultivate and cherifh and gratify the best part of human

nature..

A truly benevolent man therefore, exclufively of that general flow of happiness which accompanies the discharge of every duty, will experience particular fatisfaction and pleasure arifing from an observance of this ordinance.

Where anger and refentment, thofe afflicting bruises and fores, that are occafioned by the ingratitude and malice of others, have invaded and poifoned our hearts, a serious, and devout, and frequent

com

communion of the body and blood of Chrift will go far in healing them, by difpofing us to a cool and impartial confideration of our own paffions and errors, and to a juft and equitable allowance for those of others.

That the numerous and valuable benefits we may receive from the inftitution must depend on the state of mind, with which we approach it---perform it---and depart from it, are points too clear to require proof or illustration---I fhall therefore only add that by preparation for an approach to it, I do not fo much mean the particular acts of prayer or meditation to be performed, as the temper of mind, which they are inftrumental in producing ---for if they do not produce that temper of mind, which is neceffary for communion, they are but vain and empty forms.

As often as charity, and faith, and forrow for fin conduct us to the holy table, we are certainly fit for it, and may communicate on the fhorteft notice :---and on these general grounds the primitive Chriftians partook of it conftantly, and did not by an occafional obfervance of it, give reafon for the distinction now made between hearers and communicants.

In the ordinance itself there is nothing, that forbids us to partake of it on the most fudden warning, provided we understand the nature of it, and are difpofed to communicate in a ferious manner; and yet much regard ought to be had to FORMAL PREPARATION for it---because, though it may not be neceffary to every person, it may be extremely useful to many, by affifting them to collect their thoughts beforehand, and to furnish their minds with fuitable reflections and refolutions ;---and further,

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