drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." It is evident from this, that the "eating and drinking unworthily" in the latter clause, must be referred to being "hungry and drunken" in the former clause, and that the essence and spirit of the unworthiness consists in the expression-" not discerning the Lord's body." If we come to the Lord's Supper, as those Corinthians did, as to a common meal, in a state of thoughtless levity, without any reference to the object of the institution, merely to satisfy our carnal appetites, surely that would indeed be eating and drinking unworthily. They had a common and general meal, called the Agape or Love Feast, at which they all sat down and partook profusely and inconsiderately, with a total perversion of the meaning of the holy rite. Scenes of riot and debauchery took place. In the bread and wine they no longer discerned the Lord's body. Of course, therefore, they ate and drank their own damnation. But of this, we of the present day, in our present calm and dignified manner of its celebration, cannot be guilty. All we have to do is, at the time to discern the Lord's body, to remember and bear in mind the object of the institution, the body broken for our sins, the blood in which our souls are to be washed; to approach with a serious and intent mind, to have about us repentance for sin and faith in the Cross, not wilfully to do despite to God's Holy Spirit; and then, whatever our sins may have been, or whatever our imperfect state may be, we shall be perfectly secure in our communion. However "unworthy” we be, we still shall eat and drink "worthily," and God will accept us, and the Holy Spirit will bless us. How 2. But now we come to the question. is this to be done? And the invitation tells us-"By examining our consciences, and that not lightly, and after the manner of dissemblers with God,"-just agreeing with that passage of 1 Cor. xi. which we quoted above— "But let a man examine himself, and so let a man eat of that bread, and drink of that cup." But the great point is to be sincere in this examination, to be no "dissembler with God." "Woe unto you Scribes and Pharisees,” said our blessed Lord, "because ye make clean the outside of the cup and of the platter, and leave the inside full of extortion and excess." He "Woe unto you Scribes and Pharisees, Hypocrites, "- dissemblers with God. that pares off the scar which has grown upon his wound, cures it not,-another scar quickly forms; but he that takes the knife, and digs deep down into the source and root of the mischief, cures both scar and wound together. Therefore, says the herald of the sacred mysteries, "Examine your consciences not lightly." Search and examine. Sweep the house diligently, until you find the very smallest sin that may be lurking in some secret place. Then will you come holy and clean. Not holy and clean altogether, but holy and clean in the marriage garment provided for you, the righteousness of Christ. And this reminds us, on the one hand, that as in that parable, he who had not the wedding garment was cast out into outer darkness, where was wailing and gnashing of teeth; so all they who did. put it on, were admitted in all the full privilege of guests to the heavenly banquet. The wedding garment is, in one sense, Repentance; -in another, Faith;-another, Love; but, above all, and cementing all together, and binding into one united mass, SINCERITY. So shall we come worthily, though unworthy, and be received with joy, though sinners. After thus setting forth in general terms the leading features of this holy sacrament,its object, its dignity,-its blessing,—and its peril, the Church next proceeds to the details of that preparation which she requires of her devout communicants. The wedding garment must be put on,-but how? Examination must be made,-but by what rule? We must come holy and clean,-but wherewithal shall we be cleansed? There are evidently three sorts of persons who may be listening at the time the herald makes proclamation of the sacred mysteries: 1. The Penitent; 2. The Impenitent; and 3. Those who are neither penitent, nor yet impenitent, but wavering. To these three classes the herald speaks; and first, to the Penitent, in these words: The way and means thereto is; |