till we learn to be holy in all manner of conversation, 1 Pet. i. 15. and to adorn our minds with pure and pious dispositions; even that fine linen, which is the righteousness of the Saints, Rev. xix. 8. With these ornaments are holy souls fitted here for the participation of this sacrament, and hereafter for the society of the blessed in heaven. 2dly, Another end of this Preparation is, That we may be accepted by God as worthy Communicants; that he who is a discerner of the thoughts and intents of the heart, Heb. iv. 14. may approve of the sincerity of our repentance, and count us worthy of his favour. That we may attain to so great a blessing, the following instructions will assist us.

First, we are directed to repent truly of our former sins. This is that Preparation which Christ himself requires, Mark i. 15. This is a duty which our sinful lives will always make necessary for our consideration, if ever we expect eternal happiness, Luke xiii. 3. More especially, the dignity of this sacrament requires that it should be inquired into with more than ordinary care, because, without sincere repentance, we cannot

expect any benefit from the death and passion of Christ, which in this Sacrament we commemorate. Supposing, then, that this is sufficient to convince you of the necessity and importance of this duty upon which depends our welcome unto this heavenly feast to which we are called; I proceed, in the second place, to inform you, That if our repentance, or return to God, be sincere, it will produce the following good effects.

First, "A sense of all our former sins, a sincere sorrow for, and humble confession of them." Secondly, "A stedfast purpose to lead a new life." These are the genuine fruits of a true repentance, and must always accompany our return to God, provided we hope to have it effectual to our Salvation. And,

FIRST, We must labour to obtain a Sense of all our former sins. This will present itself to us by comparing our lives by the rule or standard of God's Word, which we must make the measure of our Examination. St. Paul tells us, Rom. iii. 20. that by the law is the know, ledge of sin; and our own experience will convince us, that there is no way more likely to discover our iniquities,

and to humble us for them, than a serious comparison of them with the precepts delivered in God's holy word. This duty of self-examination is never more properly applied to than when we intend to receive the Holy Communion; for, unless we have a just conception of the heinousness of our offences, and fear the punishment due to us for them, we are altogether unfit for the commemoration of his death, who died for our sins, and rose again for our justification, Rom. iv. 25. It is the sense of sin that must show us the necessity of a Redeemer, and the obligations we are under to bless and praise God for our salvation by his Son JESUSCHRIST.Ofsuch advantage is selfexamination, at all times, that Pythagoras in the Golden Verses which go under his name, particularly recommends this duty to his scholars. Every night before they slept, he enjoins them to examine themselves what good they had done and wherein they had transgressed. "Revolve these things in your mind," said he; "and if you have done any evil, be troubled; if good, rejoice." This course, daily followed, as is suggested by Hierocles, his commentator, will perfect

the divine image in those that use it. Plutarch, Epictetus, Seneca, and the Emperor Marcus Antoninus, agree in recommending the same practice by their own example,but especially holy David; I thought on my ways, and turned my feet unto thy testimonies, Psalm cxix. 59. This method, no doubt, is admirably conducive to improve us in virtue, the most effectual way to keep our conscience awake, and to make us stand in awe of ourselves, and to be afraid to sin, when we know that we must give so severe an account to ourselves of every action. Moreover, when we are engaged in this duty of self-examination, either before the Communion, or at any other time, we must discharge it as impartially as possible, judging as severely of our own actions, as we would of the actions of our greatest enemy; otherwise we shall only deceive ourselves in a matter of the greatest importance, namely, in the knowledge of the state of our Souls: but if our inquiries be just and true, we

shallthenplainlydiscoverwherein, and how often, we have gone astray. By the faithful discharge of this duty, we shall bring to light all our ungodly,

unjust, and uncharitable actions; all our vain and unbecoming speeches; all our wanton, proud, and covetous thoughts. Such an examination will discover to us that accursed thing, Sin, Deut. vii. 26. which has defiled our nature, and which without repentance will exclude us from the kingdom of heaven, I Cor. vi. 9, 10. By such a severe scrutiny we shall soon perceive what grievous offenders we are, how often we have broken our most serious resolutions, those especially made after the receiving of the Holy Sacrament, and in times of sickness and distress. Such a sight of misery, should excite a hearty sorrow for sin; especially if we consider its final consequence with respect to the world to come. Unto them that are contentious and do not obey the truth, but obey unrighteousness, will be indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, Rom. ii. 8, 9. The wicked shall be turned into hell, and all the people that forget God, Psalm ix. 17. These, and many other such texts of Scripture, may give us some idea of the deplorable condition of the Wicked in a future state, and of God's