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thy manifold and great mercies." And even after they have communicated, they do not pretend to be entirely cleansed from it, but still acknowledge it in these words: "Although we be unworthy through our manifold sins to offer unto thee any sacrifice,

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yet we beseech thee to accept this our bounden "duty and service, not weighing our merits, but "pardoning our offences." The Church then supposes a degree of unworthiness in all communicants; and yet she calls the act of communicating " Our "bounden duty and service."

Indeed the danger of unworthily performing so sacred an action is no otherwise a reason to any one to abstain from it, than it is an argument to him to cast off all religion. He that unworthily useth or performeth any part of religion, is in an evil and dangerous condition; but he that casteth off all religion, plungeth himself into a most desperate state, and certainly damns himself to avoid the danger of damnation; because he that casts off all religion, throws off all the means, whereby he might be reclaimed and brought into a better state. I cannot more fully illustrate this matter than by a plain similitude. He that eats and drinks intemperately, endangers his health and life; but he, that to avoid this danger, will not eat at all, I need not say what will become of him in a short space of time.

Let not then the honest and sincere christian be afraid where no fear is. Let him not refrain from doing his duty at God's holy Table, because he is fearful that he shall not do it as he ought. Let him remember that the best of our services are imperfect; let him do it as well as he can; and rest assured, that the goodness of God through the merits of Christ will graciously supply whatever may be wanting. Trusting in these, let him go boldly to the throne of grace; and he will not fail of a gracious reception.

eat.

Of ourselves, indeed, we are not worthy of the least of God's mercies, much less of the great blessings tendered to us in the Holy Sacrament. We are not worthy of the air we breathe, or of the food we But are we, therefore, to refuse to live, or refuse to eat? Or not to accept of God's bounty and goodness, because we are undeserving of them? If this be evidently absurd in all other cases, why is it not equally so in regard to the Sacrament? Besides the very name of this duty implies our unworthiness, and a humble sense of our unworthiness is a main qualification for a worthy performance of it. Had mankind continued holy and innocent, there had been no need of any redemption, no sacrifice on the cross, no sacrament: it was for sinners only that Christ died, and instituted this Remembrance of his death and passion.

But to those, who still think that some preparation is necessary before they approach this Holy Table, the Church, ever careful for the instruction of her members, has briefly, clearly and comprehensively given, in her Catechism, this short and plain direction; a direction which will neither puzzle the understanding, burden the memory, nor engross too much of the time of those, who are engaged in the active business and most necessary employment of life. It is well summed up in the duties of REPENTANCE, FAITH and CHARITY. That they examine themselves,

Whether they repent them truly of their former sins? Whether they stedfastly purpose to lead a new life? Whether they have a lively Faith in God's mercy through Christ?

Whether they have a thankful Remembrance of his death? And, lastly,

Whether they be in charity with all men?

Such are the duties required of every christian, in order to become a worthy communicant at his Master's Table; and it may be truly said, in general that the expressions of repentance, faith and charity scattered throughout the Communion Service, are, so many and so full; that no christian can doubt of their being completely sufficient for all the purposes of his attendance upon the Lord's Supper, should

there no opportunity occur of his adding any, more private to them.

And first, as to the duty of REPENTANCE-it is at all times necessary that we should express our sorrow for, and detestation of sin, and beg of Almighty God the assistance of his Holy Spirit to prevent and preserve us from it for the time to come. And this commemoration of the great sacrifice, which was made for sin, is so particularly fitted to produce in us a sense of our guilt, and inspire us with a horror of it, that it is impossible to be rightly attentive to its design and meaning, without repenting truly of our former sins, and stedfastly purposing to lead a new life. Indeed, without penitence, it is not easy to perceive under what pretext we can perform any other act of devotion, or presume to offer up our daily prayers to God.

A lively FAITH in the mercies of God is likewise inseparable from a due performance of this ordinance, in which we commemorate the death of Christ, and by which this mercy is assured and sealed to us for ever. Now the sum and substance of our Faith is best comprehended in the articles of the Creed; which being propounded to us for our particular acknowledgement and assent, a solemn recital and recognition of them cannot but prove a good and necessary preparation to the Holy Eucharist. And

when seriously and deliberately repeated and solemnly ratified by that Form of Assent which the Church has prescribed, is that sound and saving Faith, which establishes the soul on the sure rock of our redemption.

As this sacrament also is a profession of our communion one with another, we must be in perfect CHARITY with all men, if we would be worthy, or even consistent partakers. We hereby testify, publicly, not only our union with Christ our head, but that we are likewise members one of another. It seems, therefore, peculiarly implied in the nature of this duty, that, when we are commemorating the meek and lowly Jesus, and solemnly professing ourselves his disciples, we should ourselves put on the ornament of a meek and quiet spirit; and bring with us that peaceful and benevolent disposition, which is the great and distinctive mark of christianity; for " by this," said our Savior," shall all men "know that ye are my disciples ;" and endeavour to realize in our behavior that beautiful picture of christian perfection, which St. Paul has exhibited, under the name of CHARITY, in the 13th Chapter of his first Epistle to the Corinthians.

But, above all, one species of charity should, at this time, never be forgotten; and that is, the forgiveness of others; for no acceptable gift can possi