was laid upon us by our best friend, and greatest benefactor, when he was just ready to lay down his life for us, that it might serve as a means to keep up in his Church a lively remembrance of him, and of his great love to us for ever.

I proceed, then, to the third thing proposed to be handled, namely, how often we, all of ús, ought to partake of the Holy Communion. The answer to which question, is briefly and plainly this,

viz.

That every sincere Christian is obliged to partake of the Holy Communion as often as he has opportunity for it. The truth of which assertion, I think, will appear beyond all manner of exception, from these two following considerations:

First, I suppose it will easily be granted, that whosoever is an honest and sincere Christian, ought not to let slip any opportunity that is fairly offered him, of expressing his thankfulness to almighty God, for that infinite mercy vouchsafed unto mankind, in our redemption by the death and passion of our blessed Lord and Saviour: for he that is wanting in his thankfulness to God for so inestimable a benefit, thereby plainly demonstrates, that he is not thoroughly sincere in his Christianity, which indispensably obliges him to this duty. Now that the devout participation of the Holy Communion is one very fit and proper way of expressing our thanks and acknowledgments to God for our redemption, by the sufferings and death of Christ (for the thankful

commemoration whereof the very ordinance was appointed) is so very plain, that no man, I think, who owns the authority of the Holy Scriptures, and is not misled by false and enthusiastic notions, can deny, or so much as doubt of it. From whence it must needs follow, that he who has a fair opportunity of receiving the Holy Communion, and yet neglects to partake of it, is deficient in the expression of his thankfulness to God; and consequently is not suf ficiently sincere in that Christianity which he professes.

Secondly, Whosoever has an opportunity offered him of doing a good act, and has no just reason or excuse for his not doing of it, is certainly bound and obliged to do it, according to the opportu→ nity which is so offered. Now that

to participate of the Holy Communion is a good act, I have already shewn, in that I have proved it to be our duty; and that there can be no such thing as a just excuse or reason for not partaking of it, I have proved at large, in my former discourse; in which I have fully answered all manner of pretences of this nature. The consequence, then, must be, that whosoever has an opportunity of receiving the Holy Communion, and yet neglects to receive it, is most evidently guilty of a failure in his Christian duty.

But here, perhaps, I shall be told, That sometimes it is possible an opportunity for receiving the Holy Communion may offer itself, when a man is not duly prepared for it; and, therefore, ought not to partake of it. To which I answer,

D

est abhorrence that well can be, unto all such worship or service as this: The sacrifice of the wicked is an abomination unto the Lord, Prov. xv. 8. And again, He that turneth away his ear from hearing the law, even his prayer shall be an abomination, xxviii. 9. besides a multitude of other texts that might be quoted to the same purpose. And here we must ever remember what the Apostle St. James tells us, chap. ii. 10. and what in itself also is most highly rational, namely, that whosoever shall keep the whole law, and yet [wilfully] offend in any one point, and continue therein without repentance) is guilty of all; for (according to the Apostle's reasoning in the next verse) since the same God, who forbids one sin, has also forbid all others; he who wil