during the rest of the year, they sacrifice at the shrine of mammon or of lust.

In what, however, does preparation for the table of the Lord consist? In a multitude of outward performances? In devoting a great part of the preceding week to various exercises of public worship? Alas! all this may be done, and the heart remain as unprepared as ever. The religionist, who, besides giving tithes of all that he possessed, fasted twice in the week, was not thereby fitted for communion with his Maker. One hour, one minute, of genuine humiliation before God-one tear of gracious contrition for sin-one groan unutterable of the spirit of adoption, is of more value in his sight than the most splendid round of formalities. If we trample on manifest duty under the notion that by performing it seldomer we shall perform it better, he will not accept a host of uncommanded offerings as an equivalent for the disqbedience. He hath said, I hate robbery for burnt offering. "Burnt offering you must bring, but you shall not plunder your neighbor's fold to replenish my altar." Preparation for the holy supper is indispensable. But we may not withhold from our Redeemer the sacramental tribute on pretense, that, when we do pay it, we will make up the deficiency by our superior qualification. It is the most perverse of

all perversions to displace a duty by preparing for it.

But why must so much time be consumed in extraordinary preparation for the Lord's supper as to hinder its frequent celebration? It is said, that "we therein make a nearer approach to God than in other duties, and therefore need more cautious and thorough preparation."

This mode of arguing is common; but is it just? Is it scriptural? Let us examine it. Briefly, it amounts to this, that the Lord requires more holiness from us in sacramental than in other services; i. e. allows us to be less holy in the latter than in the former. I might excuse myself from saying another word about it: a simple statement is a refutation. But to sift it a little more-is God more holy on sacramental than on other occasions? Is an irreverent mind or a polluted heart less offensive to him on these than on those? Does communicating possess either more inherent or more accidental sanctity than any other act of spiritual worship? Let the living God plead his own cause. He hath said, I will be sanctified in them that COME NIGH me. Again: Having boldness, saith his apostle, to enter into the holiest by the blood of Jesus-let us DRAW NIGH. It will not be disputed that these embrace every act of worship. God has, therefore, imprinted the same character upon them

all; and as he has not discriminated between them on account of their greater or less degree of sacredness, let us beware how we do it. He is as jealous of his honor in prayer, in praise, &c., as in communicating. Were we rightly affected, as deep solemnity would rest on our spirits in asking a blessing at our meals, as in breaking the sacramental bread. And it betrays either much ignorance, or much carnality, if a communion-season fill us with awe, while the other offices of piety find us and leave us cold or unconcerned.

I am so far from questioning a believer's sweet and joyous communion with his God in the sacramental feast, that this is one of my principal arguments for its frequent celebration. But that it is, in itself, a nearer approach to him than others, or that equal nearness is not attainable in others, can never be admitted. Such an opinion is neither founded in the scripture nor supported by fact. What is communion with God in the usual acceptation of that phrase? Is it not the reciprocation of love between him and his people? His love" shed abroad in their hearts by the Holy Ghost;" and their love flowing out to him in return? What is nearness to God? Is it not a realizing view by faith of his most glorious perfections, accompanied with a sense of his favor as our reconciled -God in

Christ? And will any pretend that believers may not at times enjoy these privileges as largely in the retirements of the closet, or in the other parts of public worship, as in communicating? Nay, is it not evident, that if you except the social acts of eating and drinking the symbolical bread and wine, the exercises of a communion-table are or ought to be the very same with those which should mark other duties of devotion? Godly sorrow for sin-triumph in the merits and grace of the Lord Jesus-selfdedication to him-appropriation of his covenant-mercies, &c., form the essence of worthy communicating; and they equally form the essence of every other part of acceptable worship. The tenet here opposed is therefore utterly groundless; and it is pernicious also, for it exalts one divine institution at the expense of the rest. And in its operation it may engender idolatrous notions of the supper, but will never promote a sound and evangelical piety.

ness.

An habitual frame for any duty to which we may be called, would be our unspeakable happiBut on our present plan, one communion is forgotten, and its impressions worn out, before the next arrives. A due frequency would bring on a new one, while the favor of the last is yet fresh and cheering. It would foster the spirit of communion-sabbaths, and keep our Lord's

death in a manner always before our eyes. And whether this would not be a more effectual preparative for the sacramental supper, than a crowd of week-day services, let Christians judge.

The last two objections lead to consequences as forbidding as they are natural. If frequency of communion breeds irreverence, then reverence is befriended by infrequent communion. If the former deprives us of leisure for preparation, then the latter must be highly favorable to it. The conclusion, on the whole, is, the seldomer we communicate, the better: and we would be far more reverentially impressed, and might be far better prepared, if, instead of twice in one year, the Lord's death were celebrated only once in two years, or once in ten. We should then have abundance of time for every prerequisite. might have tenfold the present employment, and tenfold the pomp: if a week were too little, we · could afford a month; and the supper of the Lord would be immensely honored. Hither the plea which I have been considering, conducts us at last. But, O thou that lovest a crucified Savior, avoid its snare. This smiling vizard conceals a fiend. Beneath this garb of piety lurks a dagger for thy life; and ere thou art aware, it will stab thee to the heart, and put thy Redeemer to an open shame.

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