Such self-examination must always become professed Christians; not in order to find out some excuse for neglecting to obey the dying command of their loving Saviour; but in order to remember him with more fervent affection, and more axalted thanksgivings. It is very useful, when we have the opportunity, to set apart some time previously to the administration of the Lord's supper, thus to re-axamine ourselves, to inquire into our progress in vital godliness, and to renew in secret our cordial consent to the new covenant in the blood of Christ. Such a preparation is especially important to the new convert, when, (with the instructions and prayers of ministers and pious friends,) he first approaches to make this profession; and to the backslider, when he is recovered from his wanderings, and desires to renew the solemn transaction. In all cases, self-examination should be considered merely as introductory to the exercise of repentance and faith, the practice of works meet for repentance, and fervent prayers for divine teaching and grace to enable us more profitably to attend on the ordinances of God; for should any one discover, that at present he could not approach the Lord's table in a suitable manner, he ought by no means to rest satisfied with absenting himself; but should rather be more earnest in using every means of becoming an acceptable communicant. The believer, however, who habitually examines himself, and daily exercises repentance and faith, may very properly receive the Lord's supper without any further preparation, when an unexpected opportunity presents itself.

It is evident, both from Scripture and the earliest records of the primitive church, that this ordinance was administered to the professed disciples of Christ in general, on every Lord's day at least. This frequent recollection of that great event, which is the central point of our holy religion, was exceedingly suited to increase humility, hatred, and dread of sin, watchfulness, contempt of the world, faith, hope, love, gratitude, patience, compassion, meekness, fortitude, and all other holy dispositions.

These are obvious and intelligible advantages of frequent communicating, if it be done in a serious, considerate, and reverential manner; for the Lord's supper as directly tends to strengthen and refresh the believing soul, as the bread and wine do to nourish and invigorate the body. At the same time, due honour is rendered to the Lord, by this repeated profession of our faith and love; the sympathy of pious persons, uniting in so affectionate an ordinance, promotes edification; the great truths of Christianity are thus brought before the minds of increasing numbers; and the presence and blessing of the Lord may confidently be expected, whilst we thus meet in his name, and present our prayers and thanksgivings before him. Indeed, this institution was expressly intended to "show forth the Lord's death till he come ;" and this proves that the doctrine of the atonement is the most essential part of Christianity; and an habitual dependence on a crucified Saviour, the grand peculiarity of the Christian character.

The abuses, that have taken place in respect of this ordinance, have at length produced a lamentable neglect of it; to the dishonour of the Redeemer, and the increase of that lukewarmness of which it is a manifest indication. No doubt the pharisaical, hypocritical, avaricious, and profane approaches of numbers to the Lord's table, constitute a most heinous sin, which, unless repented of, will vastly increase their final condemnation. But they who through ignorance, impiety, carelessness, malice, or secret crimes, are unfit for this holy ordinance, are equally unprepared for death and judgment: and when they withdraw, as Christians are about to commemorate their dying Redeemer, they should very seriously recollect that they allow themselves to have no part or lot in the matter. Indeed, they are as incapable of praying acceptably, as of communicating worthily, whilst they live in wilful opposition to the commands of Christ, and in neglect of his great salvation.

Some persons likewise withdraw, apparently, lest they should make too avowed a profession of religion, or bind

themselves too closely to a holy life. As if this instance of disobedience would excuse their conformity to the world, and contempt of the favour and authority of their Judge !— Others are harassed with groundless scruples, lest a well meant but unsuitable approach to the Lord's table should exclude them from future pardon: though even the scandalous profanation of the Corinthians was only visited by temporal corrections, "that they might not be condemned with the world." Or they fear, lest some subsequent fall should render their case desperate; when Peter denied Christ, the very night in which he had both celebrated the passover and the Lord's supper, and yet he was graciously restored. Thus the remainder of unbelief induces many who appear to be pious Christians in other respects to hesitate, and often to refuse obedience to this plain command, during their whole lives; whilst others seem afraid of communicating too frequently; or make the languor of their affections a reason for absenting themselves, by which it is exceedingly increased. But let the new convert, who would thrive in his profession, speedily begin to consider this institution, and deliberately prepare for attending on it, as soon as he can do it sincerely: and let the believer gladly embrace every opportunity of communicating; avoid whatever may unfit him for it; and daily remember the vows of God that are upon him to live to him who died for his salvation.

ESSAY XXV.

On the State of separate Spirits; the Resurrection of the Body; Judgment; and Eternity.

IT is the grand design of revealed religion, to draw off

our attention and affections from things present and temporal, and to fix them on things future and eternal. Yet, such is the constitution of the universe, and such the plan of the gospel, that the regulation of our pursuits and ac

tions, in subordination to the interests of the unseen state, tends to produce by far the greatest measure of happiness to individuals, and to society, which can possibly be attained in this present life. Whatever conjectures or discoveries the more rational of the heathen had made in this interesting concern, or whatever intimations God had given about it to the ancient church; it may with the strictest propriety be said, that "life and immortality have been brought to light by the gospel." For the New Testament revelation elucidating and confirming that of the Old, has removed all doubt and uncertainty about a future state of existence, except what arises from our want of faith, or acquaintance with the holy Scriptures; it hath given every needful instruction on the important subject; and it hath annexed to it that authority, which is suited to render it influential upon our whole conduct. This decisive and complete information is of the greatest moment: for all error, obscurity, or uncertainty in a matter of such vast importance, must proportionably enfeeble and unsettle the mind; and deduct from the efficacy of those motives, which excite or animate the soul to vigorous exertion, self-denying obedience, patient sufferings, or courageously meeting dangers, in adhering to the truth and will of God amidst the opposition of this evil world. Our concluding Essay, therefore, will contain some thoughts on the intermediate state; the second coming of Christ; the resurrection of the body; and the process, rule, and event, of judgment.

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The immortality of the soul is fully established by the uniform testimony of Scripture; which fully declares, not only that it is created capable of endless existence, but also that it is the unalterable purpose of the Creator it should exist to eternity. It is impossible in the nature of things, that this should be proved by any reasonings or arguments whatever; because the intention of God can be known by express revelation alone.

The language of holy writ constantly implies, that the soul is capable of exerting its powers and faculties, in a

state of separation from the body. The Apostle could not tell" whether," during his vision, "he were in the body, or out of the body;" (2 Cor. xii. 1-3.) and he spoke of being "absent from the body and present with the Lord." (2 Cor. v. 8.) We frequently read of "the things done in the body;" which implies that the same agent is capable of doing things out of the body. "Our earthly house of this tabernacle must be dissolved, that we may have a building of God, a house not made with hands, eternal in the heavens." (2 Cor. v. 1.) " Then the body shall return to the dust, and the spirit to God:" (Eccles. xii. 7.) Accordingly we read of "the spirits of just men made perfect," as well as of "an innumerable company of angels*:" and even these brief hints may suffice to show, that the system of modern materialists cannot be supported. (any more than the other doctrines of the same school,) except by rejecting the word of God, and treating the sacred writers as men who espoused and propagated vulgar errors, whilst they professed to "speak as they were moved by the Holy Ghost."

The Scriptures likewise teach us, that both the righteous and the wicked, immediately on leaving the body, enter on a state of happiness or misery. Lazarus was carried, as soon as he died, into Abraham's bosom; and when "the rich man died and was buried, in hell he lifted up his eyes, being in torments;" whilst his brethren, in his father's house, were following him to the same state of misery. Should it be urged, that this is a parabolical representation, we answer, that He who is the TRUTH itself would never have spoken those things, even in a parable, which have a direct tendency to mislead the reader, and to raise an expectation of a state which has no existence. But, indeed, our Lord was pleased to confirm this inference by his address from the cross to the dying thief, "This day shalt thou be with me in paradise;" (Luke xvi. 22—31. xxiii. 43.) which could not have been the case, unless his soul had existed in a state of happiness, whilst his body lay

* Heb. xii. 22, 2