feed upon the spiritual food there exhibited. We must not say to our hearers (as some now do), you were regenerated in the first sacrament, therefore, you are fit to partake of the second; for it may be, that, though baptized with water, many whom we address, have not received the baptism of the Spirit. They may have no spiritual views, desires, or affections; they may have no consciousness of sin, no sorrowful compunction under "the burden of it," no just appreciation of the death of Christ, nor thankful reliance upon the same. The sacramental washing must not, therefore, be regarded as a qualification for receiving the sacramental body and blood of the Lord. "No man (says Bishop Ridley) can feed, by the receipt of the holy sacrament, on the food of eternal life, except he be regenerated and born of God before." There must be life in the body, if it is to be nourished by food, and so must there be life, divine life, in the soul of man, the life of "faith on the Son of God," if the body and blood which He gives us spiritually are to nourish our souls unto life eternal. See the next Article; how it warns us against coming to the Supper with worldly, carnal views, and with minds destitute of faith. "The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St. Augustin saith) the sacrament of the body and blood of Christ; yet, in nowise are they partakers of Christ, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing." Every thing depends, then, upon a right, worthy, and faithful reception

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of the ordinance. "For (as the Communion Service expresses it) as the benefit is great, if with a true penitent heart and lively faith we receive the Holy Sacrament; (for then we spiritually eat the flesh of Christ and drink his blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us;) so is the danger great if we receive the same unworthily:" that is, with hard, impenitent hearts, with irreverent minds, with low carnal views, with grovelling affections, and without 'discerning the Lord's body." He, Brethren, is the sum and substance of the sacraments. Your Church, founded upon Christ, points you to Him, as your resting place: and here is the contrast between her and Rome; that while the one teaches the blinded and misguided members of her communion to regard the sacramental eating as a saving act, what is taken into the body giving life to the soul: the other says, "follow no such unscriptural teaching; rest on no such perilous delusion; the form is nothing, the spirit is every thing;" and "except ye eat the flesh of the Son of Man, and drink His blood," by going forth, in faith, to Christ in heaven, when ye take within your lips the earthly elements of bread and wine, "ye have no life in you." But great are the benefits which she leads us to expect from the sacrament rightly received: even "the strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine." O, best of all banquets, where Christ is the repast! Why is it so thinly attended? Why, when the table is spread

in the face of the congregation, and the duty and privilege of there taking what Christ has provided are urged with much exhortation, do so few remain to testify their sense of the value of the feast, and their love for the Lord of it? O, affecting consideration! It argues a low state of religious feeling in those who call themselves members of our Churches. It seems to say, that Christ is not much thought of, nor the blessing of salvation much prized; for, if men did really love and honour Him who died for their sakes, they would not treat with such manifest indifference an ordinance which He has commanded. But we must not class all who do not communicate, amongst the " despisers" and "neglecters of the great salvation." It is a misapprehension of the nature of the ordinance, and an idea of unfitness for so solemn a rite that keeps many a sincere disciple of Christ from his Master's table. I conjure such to regard it as a feast prepared by Christ, the loving Friend of sinners, for the refreshment of burdened souls; and I do assure them, that if with humble faith they look to Christ, and are heartily desirous of doing His commands, they are fit for it. Away with the idea, so popish, that we can make ourselves worthy of the favour of God. But, nevertheless, when we approach this feast, let us come prepared for it. Let us meditate much upon Christ's "cross and passion ;" let us be "conformed unto His death," by "crucifying the flesh with its affections and lusts;” let us live above the world, its "pomps and vanities;" and "be in charity with all men;" and “ SO

shall we be meet partakers of these holy mysteries." May God give us grace to come as approved guests to the earthly table of our Divine Lord; and may we be found with "the wedding garment" upon us at the heavenly "Supper of the Lamb."

SERMON XVI.

TRANSUBSTANTIATION; OR, THE FALSE DOCTRINE OF THE LORD'S SUPPER.

2 THESS., ii. 11.

"God shall send them strong delusion, that they should believe a lie."

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my last Sermon I gave you the true doctrine of the Lord's Supper as held by the Reformed Church of England. I have now the painful task (painful it really is) of exposing to your view that Sacrament as it has been corrupted and deformed by the Church of Rome: and when you shall have heard what is held by that Church, what gross detestable errors, with their evil consequences, she has embraced and fastened upon her members in reference to this subject, you will not, I am sure, think either that your own Reformed Church is too strong in the language of protestation used in her Articles, or that I, her minister, in preaching according to the same, have selected for the head

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