that they also may be ONE IN US." (a) If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (b)

6. IN eating that bread, and drinking that cup, we profess to give up ourselves entirely to him who died for us. For we are not our own, we are bought with a price; and therefore are called to glorify God in our bodies and spirits which are the Lord's. And certainly this would be virtually done if we were quite silent, but it is formally done, by every communicant in the church of England, in as solemn words as can be. And hence we find them using these striking expressions, "And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee; that all we, who are partakers of this holy communion, may be filled with thy grace and heavenly benediction." In words we cannot be more express, or speak more to the purpose, and draw a very weighty obligation upon ourselves, and thereby bind ourselves by a most awful vow, to be entirely devoted unto the Lord. Not only so, but in some respects we call upon the celestial host to witness for or against us in the same, saying, "Therefore with angels and

(a) John xxiii, 21. (b) i John i. 7.

archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord most high. Amen."

IF this be the language of the heart it will be seen in the life; but if otherwise, what words can sufficiently describe the perfidy and hypocrisy of such a procedure? Yea, such an one condemns himself out of his own mouth, and calls angels and archangels to witness against himself. For we are not our own; we are bought with a price; and therefore we engage to take up our cross and follow a despised master. The breach is made up, and we ratify the solemn treaty by sitting at his table and eating and drinking in remembrance that Christ died for us, and we feed on him in our hearts by faith with thanksgiving. Such are the blessed ends of this divine ordinance.

SERMON XIV.

THE NATURE AND DESIGN OF THE LORD's SUPPER.

1 Cor. xi. 28.

BUT LET A MAN EXAMINE HIMSELF, AND SO LET HIM EAT OF THAT BREAD, AND DRINK OF THAT CUP.

HAVING

AVING in a former Discourse considered the design of the Sacred ordinance, it is now time to attend to the second thing proposed, namely, the qualifications which are necessary in all who are willing to communicate profitably; and here the text says, Let a man examine himself. Examine himself! how weighty, and yet how hard! But what is the rule by which he is to examine? the bible, undoubtedly, the only and sufficient rule, both of our faith and practice.

To be a little particular here,

1. It is necessary that he should examine his own knowledge of divine things. I

do not mean that he should be nice and critical in religious matters; our needful knowledge, like our needful food, lies very open to every honest enquirer; and though the things of God are deep, and mysterious, yet, where there is sincerity and gospel simplicity, God will not leave such an one in the dark; his Spirit will guide him into all truth, and if needs be he shall not want an outward teacher. We find an honest eunuch, a man of figure and dignity, reading his bible, though sitting in his chariot, perhaps glad to catch the quiet season for that purpose. It is plain his understanding of divine things was but dark, for though he was reading that remarkable chapter, the fifty-third of Isaiah, yet he did not know of whom the prophet was speaking, whether of himself or of some other; but having an ear for divine instruction, God sent him a teacher, who preached Jesus unto him from that very chapter, and not in vain, for he believed in him of whom he heard; was baptized and went on his way rejoicing. (a) Another instance of the same kind we see in Cornelius, the centurion, who was an honest seeker into divine truth; and as he was fasting and praying for heavenly wisdom, an angel is sent. to him, who orders him to send for Peter, who should declare unto him what he ought

(a) Acts viii. 26–40.

to do. (a) We see how God honours the messengers of the gospel. The angel might have told Cornelius what was left for Peter to do; but we see God is pleased to honour a gospel ministry, and use ministers of his own appointing-that though the wise and prudent reject the things of eternity, yet are they revealed unto babes; for so it seemeth good to the Father of mercies.

THIS leading branch of knowledge is very humbling; it is such a discovery of a man to himself as stains the pride of all his glory, and lays his honour in the dust, in that he feels himself full of wounds and bruises, and putrifying sores; and the more he knows of himself the greater cause he feels to be humbled in dust and ashes. Indeed the human heart, with the manifold turnings and windings of iniquity found. therein, may be compared to the prophet Ezekiel's chambers of imagery; for no sooner had he beheld one group of abominations, but it was said unto him, turn thee yet again, and thou shalt see greater abominations than these. (b)

THUS he sees the doctrine of the fall, or rather feels it in his own poor diseased soul, and it exactly tallies with what he reads. in the book of God. He reads, For from within, out of the heart of man, proceed evil thoughts, adulteries, fornications, mur(b) Ezek. viii.

(a) Acts x. 3, 4, 5,