character muft confider HIMSELF as the SUPREME and unaccountable JUDGE of his own conduct, and as the fole arbiter of his own happiness. His felfishness will, perhaps, lead him to avoid the infringement of human laws: but where criminal indulgence or villainous practices, conducive to worldly intereft, are compatible with fecrefy and safety, what shall reftrain him from the violation of the divine laws? what fhall preferve him from internal guilt, the POLLUTION OF THE MIND? from pride, envy, malevolence, which, like weeds, take root and fpring up in the bofoms of all human beings uncultivated and uncleanfed by divine grace?

The Sacrament of the Lord's Supper is one of the most effectual means of grace. The preparation for it, and all that concerns the reception of it, is highly favourable to virtue; and whatever favours virtue must promote happiness, both priIvate and focial. But the man whom I have just described, however decent his external appearance and character, can never, while he continues to be comprehended

N 5

hended under that defcription, avail him felf of these means of grace and support to virtue.

In the Gofpel we read, that none were to go to the marriage-feaft without a wedding-garment; that is, a difpofition fuitable to the folemnity:-" Put on "Chrift; put on the new man." This certainly is not to be done but by the affiftance of the Holy Spirit; but how can he obtain the affiftance of the Holy Spirit who never afks it in prayer? In order to put on this holy vestment, a worldly drefs must be put off and laid äfide.

How far are they from a ftate of mind proper for communion with God and man in holy love, whofe hearts are engroffed with the love of this world, and inflamed with the fpirit of rivalry, envy, wrath, contention! Let us view men in the bufy haunts of avarice; let us mark them at the gaming-table; let us observe them unceasing attendants at every place of promifed pleasure or vain oftentation. How alien feem their behaviour, their converfation,

converfation, their hopes, and fears, and wifhes from the pure and benevolent fpirit of Christianity! Self admirers, and claiming admiration from all around them; proud, fo as fcarcely to look upon those, who are out of the pale of fashion and grandeur, as fellow-creatures; irritable and angry to fuch a degree as to be ready to ftrike and take away life for a look, much more a word of offence; hating and hateful, or if there be the femblance of love, it is often but the love of intereft, or a groffer paffion partaking of the brutal, though varnished with the affected refinements of falfe delicacy.. Selfishness prevails even in the love which appears real; for the lover relinquishes the object and often cares not what dire ill may await after the gratification of an appetite: a fcene in human affairs which evil fpirits' might delight in ; but which muft be incompatible with that religion which teaches, " WHATSOEVER THINGS "ARE TRUE, WHATSOEVER THINGS ARE "HONEST, WHATSOEVER THINGS ARE JUST, WHATSOEVER THINGS ARE PURE,

"WHATSOEVER THINGS ARE LOVELY, "WHATSOEVER THINGS ARE OF GOOD

REPORT; IF THERE BE ANY VIRTUE, AND IF THERE BE ANY PRAISE;" these it teaches, and requires them in all who profefs it, as they tender their temporal and eternal felicity.

Let it be duly noticed and remembered, by those who think outward conformity and decorum fufficient, that mere ADHERENCE to Christianity does not conftitute a Christian. Motives of fordid felfishness and mean policy may cause fuch an adherence, and render it even a zealous adherence; but these are motives uncongenial in their nature to the fpirituality of the Chriftian religion. To pro duce the amiable qualities, defcribed in the paffage just now quoted from the Apostle, there is a neceffity for faith and grace. Fair appearances may exift without either of thefe; as flowers and fruits may be hung in wreaths round a withered pole; but a root is neceffary to caufe the

Philipp. iv, 8.

growth

growth of flowers, and the maturity of fruitage.

That root must be goodness; and goodness fprings inevitably from grace, though not from nature: for the Holy Spirit is the Spirit of Goodness, as it is the Spirit of God; and the Holy Spirit is given most abundantly in the Sacrament by him who faid, "I am that Bread of "Life; I am the Living Bread which "came down from Heaven: if any man "eat of this bread, he fhall live for ever; "and the bread that I will give is my "flesh, which I will give for the life of "the world. He that eateth my flesh, "and drinketh my blood, dwelleth in me, " and I in him *."

Chrift promised that he always with us even to the

would be

end of the

day by the

world. He is with us at this influence of the Holy Spirit, and by his own appointment that gift is more freely bestowed in the Sacrament, which he has rendered neceffary by faying, "Except

• John, vi.

ye