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long in coming? Why tarry the wheels of his chariots?" (Judges v. 28.) When Christ himself saith, "Surely I come quickly;" are we possessed of that elevated faith in him which warrants and prompts us to reply, "Amen. Even so, come, Lord Jesus?" (Rev. xxii. 20.)

In the chapter which is now concluded, we have endeavoured to present an illustration of the way by which communicants should examine, and may ascertain, whether they possess those feelings and that character which are requisite for worthily partaking in the ordinance of the Supper. On account of the great importance of the subject, we have treated of it at the greater length, and with the greater minuteness; and in the whole of the practical investigation in which we have. been engaged, it is hoped that, while a pretty full exhibition has been afforded of that personal holiness which is the highest ornament of a true Christian, it has at the same time been made to appear, that all such holiness must be derived solely from the influence of divine grace on the heart-that grace which gives to the doctrines and promises of the gospel their full, legitimate, and sanctifying efficacy. It has appeared, we hope, that while the peculiar doctrines of the gospel are, all of them, doctrines according to godliness, and that while, therefore, the manifestation of genuine godliness in the life, constitutes the only satisfactory evidence that these doctrines and promises have really been received and embraced by the soul,-there is no possibility of attaining to this genuine godliness of life through the influence of any other principle than that of faith in that Saviour, to whom these doctrines and promises relate. It is faith by which, when implanted in the soul by the Holy Spirit, God purifies the heart. It is this which forms the bond of union between Christ and the soul. It is this which worketh by love to Christ; as this love, in its turn, constraineth us to live not unto ourselves but unto him who died for us, and rose again; or, in

other words, displays itself by keeping his commandments. It is this faith which" overcometh the world," and which makes us in all things "more than conquerors through Him that loved us."

We must be most careful, however, not to misapprehend the proper object which we ought to have in view, in endeavouring to ascertain whether we really are possessed of the various graces of the Christian character, or the exact province which these graces occupy in the economy of redemption. These are

things with which we cannot be endowed, till such times as we have been persuaded and enabled to accept of Christ as all our salvation and all our desire-to rely entirely on the merits of his righteousness and death as the ground of our acceptance with God. All the fruits of holiness, however precious, and honourable, and lovely, are produced in us only through the influences of the Holy Spirit, by whom we have previously been united to Christ; and it never could have been intended-nay, it is in the nature of things impossible, that the blessed fruits which spring from saving faith should encourage us to throw off our dependence on that Saviour, by its embracing and cleaving to whom, all these fruits have sprung up to enrich and adorn our character. We are called upon carefully to examine ourselves as to the reality, the number, and the increase of our graces;—not in order that we may find in these graces themselves the ground, either in whole or in part, of our being accounted righteous in the sight of our Father who is in heaven, but in order that we may see what evidence we possess of our interest in and union with Christ. We are required to examine ourselves as to these things-not in order that we may see what satisfying reason we have for trusting in our own righteousness, but in order that we may ascertain what evidence there is that we are trusting entirely and implicitly in the righteousness of Christ. The practice and cultivation of personal holiness, are the

natural and most acceptable expression of our gratitude and love to Him in whom alone we have placed all our confidence, as "the end of the law for righteousness to every one that believeth." The greater that is the amount of our obligations to him, and the more lively that is our sense of these obligations, the more will we be prepared to love, to honour, and to obey him. The more that we love him, the more will we study to be like him; and the more thoroughly that we become conformed to his image, the more sensible will we become of our remaining deficiencies and manifold iniquities, and the more will we understand the importance, and acknowledge the necessity, of being one with Christ-of receiving out of the fulness which is in Him, even grace for grace, (John i. 16)-of being "complete in Him," (Col. ii. 10)—and of being at last "presented faultless before the presence of his glory with exceeding joy," (Jude 24.) It is only by abiding in Him that we can be fruitful in every good word and work; and this fruitfulness will be the necessary effect and the most decisive evidence of such a union. "And now, little children," to use the words of the beloved disciple, "abide in Him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming," (1st John ii. 28.)

CHAPTER V.

ON THE BENEFITS RECEIVED BY THOSE WHO WORTHILY PARTAKE OF THE LORD'S SUPPER, OR IN THE EXERCISE OF THOSE FEELINGS WHICH IT IS FITTED TO AWAKEen.

IT has already been shown, in the first chapter of this treatise, that the Lord's Supper is not merely a commemorative, but also a sacramental ordinance. Careful, therefore, as we have been minutely to point out the peculiar import and significance of all the emblems and actions which are employed in its celebration-careful as we have been to point out and illustrate, not only the things which are directly represented in the ordinance, but those also which it is naturally fitted to bring to our remembrance-we must never lose sight of the important fact, that it is an ordinance in which the partakers enter into a solemn covenant transaction with the God of their salvation. It is on this account that we have been particularly anxious to show what are the feelings which the things represented, and the things brought to our remembrance by this holy ordinance, are so admirably fitted to awaken in our minds; and especially to point out the way by which communicants should examine, and may, with some degree of accuracy, ascertain, whether they be in the habitual possession and in the present exercise of those feelings. It is manifest that the chief object of that self-examination, which the apostle exhorts every intending communicant to institute, (1 Cor. xi. 28,) is just to ascertain whether it is under the influence and in the exercise of these feelings, that he ventures to partake of the Lord's

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Supper. In order to his worthily partaking of this holy ordinance, it is necessary, not only that he should in himself have some experience of the feelings and dispositions by which true Christians are distinguished, but also that he should carefully examine himself as to their present exercise and activity within him.

After what has been so fully stated as to the selfexamination by which communicants may, in some measure, ascertain whether they have really been made partakers of the graces of the Christian character, it were superfluous to say more than has now been said in general terms, as to what is implied in worthily partaking of the Lord's Supper. This being the case, we proceed at once to consider what are the benefits which are received by those who worthily partake of it?

I. In answer to this inquiry, we may reply, in the first place, that those who worthily partake of this ordinance may expect that it will be rendered the means of increasing and strengthening within them, those feelings and affections which we have seen that it is so well fitted to excite, and in the exercise of which they are understood to approach it. What these feelings and affections are, we have already endeavoured to illustrate; and, for particulars, must refer to the preceding illustration. It may be proper, however, in this place, to recall our attention to the general nature and happy tendency of the feelings already noticed.

1. Let us think, then, of the nature and tendency of those feelings which the contemplations of a communion table are naturally calculated to awaken in us, in regard to God. These contemplations are fitted to inspire us with the profoundest reverence for his unsullied holiness, his infinite righteousness, and his inflexible justice; and to fill us, at the same time, with the devoutest admiration and the warmest gratitude for the display of his mercy, and the exercise of his loving-kindness to us, the sinful children of men. We cannot tell by which we should

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