a Protestant Church, must feel that it carries the impress of a reasonable but exalted devotion, such as our Bibles teach us is acceptable to our God, although perhaps its character is somewhat lost by the omission of congregational response, which custom has repressed amongst us, but which may without ostentatious or hypocritical ejaculation, be admitted in the communion of saints.

This sacrament requires of us a full consent to all the preceding Articles of Faith; a true and lively repentance in its fullest sense; a true and lively faith, and the bond of all virtues, Christian love or charity. Therefore we are exhorted to examine ourselves before we presume to come to this sacrament; not because baptism is of inferior origin, but because we cannot receive the Eucharist until we have come to years of discretion, until we are expected to take a decided step for evil or for good, to choose whether we will serve God or Baal. And in this examination we must be persevering; it must not be occasional, as a kind of preparation for the feast day, but continual, for though we may forget our sins, our follies as they arise and depart, and are lamented, God doth not forget. Our every forgotten sin lies as perfect before him as the one we have but just committed, therefore let no deceitful security arise because we have been desirous to act well for a week. And let none be bold enough to approach the table of the Lord, because it is usual, or an approved custom, without desiring to put away sin, without resolving to amend their lives, for this is the worst kind of hypocrisy, and such can receive no benefit.

Art. 29.--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 own condemnation do they eat and drink the sign or sacrament of so great a thing. Like Judas Iscariot, who, with treachery in his heart, and deeply cherished sin, received of the Lord a food which was a means of salvation-but not a gift of salvation to him—for it heaped wrath on his own soul unto the day of judgment. There are some who, being early introduced by pious friends to the supper of the Lord, feel its solemnity at first, and afterwards experience a pleasure in its sacred calm, who have never known what it is to make their first appearance there without any other inducement than a designing desire to receive their Saviour's blessing. To these I would say be thankful for the blessing of pious friends, but be careful that you do not attend more from habit, or from their request, than by your own desire, and that your warmth of feeling does not degenerate into apathy. There are others who cannot, will not, dare not, accept the Saviour's invitation, without many a hard struggle. They cannot because they are so weak as to fear the world; it would be so extraordinary, there are so many remarks, so much notice excited by their attendance. It is a confession of their faith, and they feel sure they cannot act consistently, and then they will be scoffed at; and so, unless God gives them grace, they never attain confidence to meet their Saviour. To these I would say what is it to your eternal salvation what all the world may say? Will you sacrifice the smiles of your Saviour for the opinion of men. It appears almost as if you had not made your choice; for, by becoming a

professed member of the Church you must gain the kindness of the good, and if you sincerely intend to accept of Jesus' gift of grace, you will not care for the love of the worldly or wicked, but pray for grace to conquer; your steps guided by sincerity to the altar, will be attended by the approving smiles of saints above. "Be thou faithful unto death, and Christ shall give thee a crown of life."

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Others will not come to the sacrament because they deem it a mystery,because they fancy they must be holy before they come,--because the world would say they were not good enough, and they do not think they have a right to come. These are deterred by ignorance, or pride, or love of the world. To these I that the sacrament is a mystery—a thing not to be understood to those only who look to themselves. Jesus can clear from the mental sight all darkness, and fill the soul with the light of divine knowledge. Jesus does not invite the wedding guests without providing raiment: he asks for humility, love, and faith, and these are compatible with weakness, folly, and sin. What he requires of you is to be truly sorry,-truly to hate sin, and he will clothe you with righteousness. Then if Christ justifies, who is he that can condemn? If Christ commands, entreats, and promises, what right have you to disobey, to dread, to doubt? Oh! seek for grace to rise superior to Satan, who would keep you back from happiness. "He that overcometh shall be clothed in white raiment, and Christ will not blot out his name from the book of life, but He will confess his name before the Father and his angels."

Others dare not because they feel themselves to

be so sinful that they imagine they are not worthy. This proceeds from want of faith,-from dwelling too much upon our own nature, and too little upon the nature of God. We cannot be too much impressed with our own sinfulness, but we must not rest there. We must lift our eyes to God's perfections.

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High as we may, lift we our reason up,

By faith directed, and confirmed by hope.”

Jesus did not ask his disciples whether they were holy enough to sup with him, -no, he invited them to partake freely of himself,-he did not ask them to think of themselves, but of him. Affection, love, was what he required; and the child whose heart aspires to goodness, though sensible of its inferiority, clings to one it is persuaded is very good; so, with child-like simplicity, cling to the Saviour, and be sure his gracious hand never sent the hungry away empty,— the sorrowing uncomforted,-the humble abased. On the contrary, He gives every encouragement by gentleness, benevolence, condescension, for such to come unto him: “I came not to call the righteous, but sinners to repentance." "Her

sins, which are many, are forgiven her, for she loved much.”

Seek for grace to feel that your Saviour's strength is made perfect in your weakness. Jesus promises, "to him that overcometh will I grant to sit with me on my throne." Wherefore, "be of good courage; wait on the Lord, and He shall strengthen thine heart.”

In all these promises we may rely, we admit of no exceptions, we allow of no human interposition, our authority is our Saviour and our Lord; we

have nothing to do with those who join us, and those who administer to us, in respect to acceptance; none may deter us from enjoying the promised grace.

Art. 26.-Although, in the visible Church, the evil be ever mingled with the good, and sometimes the evil have chief authority in the administration of the word and sacraments; yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by His commission and authority, we may use their ministry, both in hearing the word of God, and in receiving of the Sacrament. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men. This is levelled against the Roman doctrine of intention, which teaches that the Priest may deprive the communicants of the benefits of the supper, by determining not to administer the elements faithfully, thus placing our best privileges in the hands of priests, who may, or may not, distribute these as privileges, as best pleaseth them. Thus in every doctrine the Church of Rome lays a yoke on the body and soul of men.

Then let all who have determined, “as for me and mine we will serve the Lord," approach the holy table, having their hearts filled with humility, gratitude, love, and whatsoever things are pure, lovely, and of good report; let them think, delight to think upon, and do these things; when they have voluntarily dedicated themselves to Christ, in a reasonable service, because they have