unworthily of the Son of God, who came into the world to save sinners, that he would institute this ordinance to be a snare with which to entangle our souls. It was not ordained for angels, or for glorified saints, but for humble and penitent sinners, to bring them home to God; it being a seal of their pardon, and a refreshing declaration of our heavenly Father's readiness to forgive sinners for Jesus's sake; who graciously calls upon all who are oppressed with the guilt of their sins to come to him, and he will give them rest, Matt. xi. 28. And who declares that he came not to call the righteous but sinners to repentance, Matt. ix. 13. Consequently, such as account themselves most unworthy are those very persons whom Christ doth here invite to this sacrament, when deeply sensible of their unworthiness. Were we not sinners, we should not need such means of grace as sacraments are; but "being by nature born in sin, and the children of Wrath, we are hereby made the children of Grace, and inheritors of the kingdom of heaven." They that are whole, saith Christ, have no need of a Physician, but they that are sick, Matt,

ix. 12 This being the case of all mankind with respect to their spiritual life, there is no other way to free ourselves from this death of sin, but by applying to our heavenly Physician, who came into the world to seek and to save those that are lost, Luke xix. 10. and ready to perish; and the sense of our own unworthiness is, of all other arguments, the best qualification to recommend us to God's favour and mercy, since we know that he resisteth the proud (and presumptuous sinner), but never denies his grace to the humble and meek. As often then as we come to the Holy Communion with such an honest and true heart, as to exercise our "Repentance toward God, "our faith and hope of his mercy, through Christ, for the forgiveness of

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our sins, and our love and charity for “ all mankind;" such a temper and resolution of mind as this, will, doubtless, render us worthy partakers of these holy mysteries, and prevent us from "eating and drinking damnation to ourselves." Nay, I further add, that any person thus qualified, may come (if it should be required) at an hour's warning, as safely as he may come to church and say his

prayers, or hear a sermon. The dueness of preparation doth not so much depend upon our setting aside so many extraordinary days for the forcing ourselves into a religious turn of mind, as upon the plain natural frame and disposition of our souls, as they constantly stand inclinedto virtue through the general course of our lives; and hence I infer, that great business, or a man's being deeply engaged in the public affairs of this world, cannot be any just plea for his not coming to the Holy Communion; because all business is consistent with the duties of religion, provided we govern our affairs by Christian principles: for though such men have not leisure for so much actual preparation, yet they may have that habitual preparation upon which the greatest stress ought to be laid; and even the conscientious discharge of a man's duty in his business may be one of the best qualifications to recommend him to God; since every man serves God, when he follows his calling with diligence, and observes justice and honesty in all his dealings; and consequently, the greater temptation he is exposed to through the multiplicity of business, the more need

hath he of God's assistance, which is abundantly communicated to us in this holy ordinance. Men of business, therefore, if they have any serious thoughts of another world, ought more especi ally to lay hold on such opportunities which secure the salvation of their souls; for as they who have leisure ought to receive constantly, as the best improvement of their time, so they that are engaged in many worldly affairs, ought to come the oftener to the Holy Communion, and learn how to sanctify their employments. But to proceed:

The other branch of a Communicant's duty is, to "examine whether he bath a lively faith in God's mercy through Christ" Examine yourselves, whether ye be in the Faith, 2 Cor. xiii. 5. this Sacrament of the Lord's Supper being only appointed for such believers as acknowledge their babtism, profess the Faith of Christ crucified, and understand the fundamental articles of the Christian Religion, contained in the Apostles' Creed, and also the design of this holy institution The benefits of our Saviour's death and passion, in this Sacrament, are indeed freely offered unto all.

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but effectually to believers alone. As many as received him, to them gave he power to become the Sons of God, even to them that believe in his name, John i. 12. And this is life eternal, that they might know thee, the only true God and Jesus Christ whom thou hast sent, John xvii. 3 All that Christ hath done and suffered for us men and for our salvation, can never profit us unless we have Faith to believe it. That which must render the blessings of the Gospel effectual to our salvation is our Faith in Christ. Verily I say unto you, saith our Saviour, he that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnatiau, but is passed from death unto life, John v. 24. The ancient Churches accounted those only Faithful that had received the Lord's Supper; and as the Germans allowed none to come unto their sacrifices who had lost their shields, our own Church does not allow that any of us should come to this Christian sacrifice without the shield of Faith. near with Faith, says the Priest, and take this holy Sacrament to your comfort. This Faith hath God's mercy,

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