selves for some time unworthy to participate in the highest and most solemn act of religion.

In short, the best preparation for the sacrament is a constant endeavour to live as becomes that holy religion we profess. For they who really believe the Christian religion, and sincerely govern their lives by the doctrines and precepts of the Gospel of the blessed Jesus, have all that substantial preparation that qualifies them to partake in this holy ordinance, and ought to receive at any time when there is an opportunity, though they were not beforehand acquainted with it. Indeed, when they have a foresight of their communicating, it is very advisable they should trim their lamps, examine the state of their minds, renew their repentance, exercise their charity, enlarge their devotions, spiritualise their affections; and in order to this should retire from business and pleasure, as far as the nature of their circumstances will admit; that by prayer, fasting, and almsdeeds, their minds may be raised to relish spiritual enjoyments. But still great care must be taken that, when a man is habitually prepared, he does not impose upon himself so much actual preparation as shall make him lose an opportunity of receiving the holy sacrament, when he has not had time to go through with that method he has prescribed to himself.

Thirdly, I shall endeavour to answer some objections against frequent communion.

Object. 1. The first usual objection men make is, that they are unworthy to receive the holy sacrament, and consequently if they approach God's table they shall eat and drink damnation to themselves.

Ans. If this objection is made by such who live in a course of wickedness, it is certain, as long as they resolve to continue such, they are very unfit to approach these holy mysteries; while they are at open defiance with God Almighty, break all His laws, and refuse all offers of reconciliation, they ought not to be admitted as guests at God's holy table: and if the discipline of the Church were restored, which is founded upon the laws of Christ and His apostles, and sufficiently explained to us by primitive practice, such refractory sinners should be excommunicated, and thrown out of the community of Christians, and not be re-admitted till they had given public testimonies of their sorrow and repentance. But all men easily see the vanity of this excuse, because one fault can never justify the commission of another.

But if this objection is made by devout people, to excuse their not frequenting the Christian sacrifice, they must consider that this argument

pushed home, ought to hinder them from ever communicating: for if men take the word unworthy in a strict sense for such persons as no way deserve those great benefits that are offered and conferred in the holy sacrament,no man should ever receive at all, because no man deserves any thing at God's hands, much less those invaluable blessings purchased for us by Christ's death; and yet they that make the objection do venture at some great solemnities to approach these holy mysteries, which makes it wonderful how they can reconcile this their notion of unworthiness with their practice of receiving at such seasons, or else they must have at those times a better opinion of themselves than is consistent with Christian humility. But there is a great difference to be made between deserving that favour, and receiving that favour after a worthy and fit manner. We may have no merit to procure us such benefits as may be conferred upon us; and yet if we receive them with a great sense of gratitude, acknowledging the bounty of the Giver; with a great sense of our own demerit, owning they are infinitely above our deserts; with care and diligence to receive them in the way and manner prescribed, and with resolutions of making the best returns we are capable of,- we may be truly said to receive such favours after a worthy manner,

though we are never so unworthy of the benefits themselves.

The "unworthy eating and drinking," condemned by St. Paul in the Corinthians, has been already explained, with the punishment annexed to it; which will certainly, if seriously considered, abate those fears which but too often possess devout souls; and, if they are in earnest, will be able to turn their fears quite on the contrary side, and make them apprehensive of provoking God by neglecting a positive command of our Saviour's, by Him laid upon all Christians.

It is not to be supposed, that we must be perfect and strong-grown Christians before we partake of these divine mysteries: it is enough that we sincerely desire to be such; and if so, we shall find the frequent use of the holy communion to be the most effectual means to that purpose. We are here in a vale of tears; where should we seek for comfort, but from the source of all joy and satisfaction? We are surrounded with a multitude of temptations; where shall we find strength to resist them, but in this divine armory? We are loaded with many imperfections, and sometimes, by negligence or surprise, fall a prey to the tempter. What so proper to wash away our stain, as that precious, inestimable blood, which was shed to that very

end and purpose? So that the very sense of our unworthiness, if rightly applied, should quicken our zeal in approaching frequently, that we might become better.

Object. 2. Some object, that the frequent use of the holy sacrament may be apt to abate and diminish that reverence and respect which men ought to have for it.

Ans. This objection is founded upon the experience men have, that their familiarity and intimate converse with men and things in this world, is apt to diminish their value and respect for them; not considering that it is quite the contrary in spiritual things, the frequent use whereof is the likeliest means to increase our veneration and respect towards them. An uninterrupted enjoyment of the good things of this world may very well lessen our esteem of them, because it convinces us they do not administer that happiness which they promise; but the more we employ ourselves in spiritual exercises, we find they produce a satisfaction that rises above what we expected, or worldly men can imagine. The better we know men, the more we discover their frailties and imperfections at a distance we see only the brightness of their good qualities, but a closer correspondence acquaints us with their failings; and therefore our familiarity with the best of men