The PUBLIC SERVICE of our excellent CHURCH is so generally neglected, or abused, that we have reason to ask with an admired author*-what is the occasion of our assembling here? Do we come merely to meet our friends or acquaintances? Was it our errand to censure the dress or appearance of our neighbours? or, was it to exhibit our own persons to the eye of public curiosity and respect? What was the design? The answer is obvious:-The PUBLIC WORSHIP of ALMIGHTY GOD!-a most important purpose, the first and greatest DUTY of a rational creature. Is HE to be worshipped by levity and impertinence? Come you-to indulge your curiosity, your malignity. or your indolence? Is this really the temple of GOD, or is it the temple of IDLENESS?a place convenient for making censorious remarks, to gaze about with stupid impudence, and sit down contented, if we see a foible in our neighbours:-This is, "indeed to offer the sacrifice of fools-and is not only in the last degree indecent and improper, but must be attended with no inferior degree of GUILT."-Shall we be idle, inattentive, censorious, or impertinent?" Believe me, (says he) negligence, mere negligence, would HERE be rashness and levity, most audacious presumption." Let us not then make the almighty and merciful "Giver of every good gift, the only one in whose service we" (thus wilfully) "neglect to employ them§!" The preparatory office for the HOLY COMMUNION is such as the Archbishop designed and composed for himself in such a way as to leave it equally useful for any other individual. Much indeed has been written and urged upon this subject, and much evil has arisen from the improper and unguarded manner in which it has been done. No one subject in divinity has suffered more than this from injudicious persons. As a duty which ALL are commanded to observe, it must be easy to all, (both to understand and practise) according to their several circumstances and situations in life, provided they act with *Langhorne's Sermons. Vol. 2. p. 143. + Ibid p. 145. Ibid p. 148. A note is added by the elegant writer, which refers to the reverence enjoi ed by the heathens in the public worship of THEIR gods: Sen. Nat. Quæst. lib. viii. c. 30, and states that PLATO de Legib. lib. x. sub. fin. would have the neglect punished with DEATH. § P. 153. sincerity sincerity, and deal honestly before God. The nature of preparation must rest with the individual. They who sincerely endeavour to lead good lives, and do their duty to the best of their power, are always ready, and always acceptable to God, though they knew not before hand of an opportunity to communicate: if they did, a good mind will naturally improve it to the best advantage, by examination, repentance, and prayer: but these exercises are the Christian duties of every day, and therefore leave not the sincere Christian unprovided or unprepared at any time. The primitive Christians received the Holy Communion every day: it made a part of their public Service, and was as much and as regularly attended, as the other parts of divine worship. The same may be the case now, wherever an unexpected or sudden opportunity should offer, as with a sick friend, &c. as it often happens to the clergy in the exercise of their ministerial and parochial duties.-Besides, it should be remembered, that the sin and danger of refusing and NEGLECTING the Holy Communion when Christ has com manded us to attend it, is AS GREAT as unworthy receiving, and we are sure to incur the one, while we neglect the other. So that the only safe method is, to do our duty to the best of our power, which God will accept and bless: therefore no commandment is of greater consequence for us to observe, than this; because it will best enable us to keep all the rest. The Corinthians were punished with temporal judgments for their drunkenness and abuse of the Lord's Table: for this cause (St. Paul says 1 Cor. 11, 30.) many were sick and weakly, and many SLEPT, i. e. died: but this was so far from being eternal damnation, that it was expressly intended in mercy to prevent it, as the 32d verse explains and proves; and therefore it should always be read with the foregoing, where the word "damnation" should be translated judgment, as it is in other places. The sum of all which is, that if they had examined and judged themselves, by repentance and amendment of life, they would not have been "judged" or punished by the Lord," though it was in mercy to save them from eternal punishment. An excellent but anonymous writer has most ably illustrated this, by stating that," the only rule the Scriptures give us, is the advice of the Apostle, 1 Cor. 11, 28, to examine,&c.which, he adds, can only be of two sorts, either an an examination into the whole state and general course of a man's life, whether he be a sincere Christian or not: or else, into the present disposition of his mind, whether he be at this particular time in a devout temper or not: the first is of great importance, but no difficulty: the latter of great difficulty and scruple, but of little importance*: the penalty being annexed, not to the single action of eating and drinking, but to the habitual state of unworthiness, in which he equally continues who eats not, as he who eats, being unworthy and therefore cannot by abstaining, escape that condemnation, which is to his unworthiness, whether he communicates or not.". For it is not possible, that he who now continues unworthy to partake of the Lord's Supper, should hereafter be found worthy to participate of the eternal Supper of the Lamb. Wherefore, while any remain really unworthy, as it is no benefit to communicate, so to abstain is no advantage, and there is no other way but to prepare in the way of righteousness, to become worthy to serve God here, and enjoy him hereafter. And if persons abstain from an apprehension, that sins committed afterwards are unpardonable, there is not the least ground for such fear, in Scripture; although the duty should certainly excite that greater degree of care, which it will also dispose and enable us to exercise. Nor must we expect that any particular effect (of joy, &c.) is to be felt after receiving the Holy Communion. God has not promised this, nor should we expect it. Let us do our duty and leave the event to God: if we do our part, he will assuredly do his. Many may want the comfort of it here who will receive the reward of it hereafter. Therefore, to allay all groundless fears, we need seek no other guide than the Service of the Church, which will provide us with every necessary direction both for our private and public devotions. It is an easy matter to say I will not communicate, because I am otherwise hindered-but such excuses are not so easily accepted and allowed before Gods. There is no real cause of prevention but SIN: and to such as say 8 * Vide "a Select Office for the Holy Communion, consisting of Occasional Prayers and Meditations, &c." To which are prefixed, some propositions and Two Discourses, &c. 1758. p. 46. + Ibid. page 53. Ibid. page 54. § Second Exhortatation in the Office for the Holy Communion. Fol. XI. Churchm. Mag. for Nov, 1806. 3 D "I am I am a Sinner and am afraid to come :" the answer of the Church is ready for all such excuses, "wherefore then do ye not repent and amend*?" The Office for the HOLY COMMUNION therefore, will provide us with ALL the instructions and devotions necessary for ust: whether be fore, at, or after the service. So shall we escape every perplexity, and be certain of performing our duty in such an acceptable manner as will ensure the favour of God, and mercy of Christ, by an obedience to him, who commanded us "to do this in remembrance of HIM." (Luke 22, 19.) Let us therefore thankfully receive and obey the plain and admirable directions of our excellent CHURCH and thus evince a steady adherence to "that great duty and service which we owe to our dear mother the CHURCH, OF ENGLAND," as her dutiful Son, the Archbishop calls hert for thus we shall secure the favour of God, and our Salvation through Jesus Christ our Lord. For, (as the before named writer has observed) HIS life was so complete a pattern of pure religion: and his death so affectionate a persuasive to imitate that example: that whosoever frequently and seriously meditates upon these things, can neither readily err from the right way, for want of due instruction, and sufficient direction, nor faint for want of POWERFUL motives to proceed in it. In conclusion, Sir, I have only to request your excuse for the length of this paper, depending upon the nature and importance of the subject as my best apology and with the intention of proceeding with the venerable author's devotions for MONDAY, for the next number of your highly useful and necessary Miscellany of Orthodoxy, if you will so far indulge me, I am, dear Sir, Your obliged servant, Oct. 1806. Newington Butts. * Second Exhortation in the Office of the Holy Communion. Such persons as may wish for a useful body of information upon this subject, will find it collected from various authors, in that generally approved work, The New Week's Preparation, in two parts, sold by Messrs. Rivingtons, St. Paul's Church-Yard. Archbishop Laud's Conference with Fisher, the Jesuit, by command of King James, 1639. Preface, p. v. Select Office, &c. p. 8. REVIEW REVIEW OF NEW PUBLICATIONS. A Defence of the Established Protestant Faith. A Sermon preached in the Parish Church of St. Mary, Newington Butts, in the County of Surrey, October 19, 1806. Being the Sunday following the interment of the late Right Rev. the Lord Bishop of St. Asaph; with an Appendix, containing a Sketch of the Life of the Bishop. By ROBERT DICKINSON, Curate and Lecturer. Published at the Request of the Congregation. 8vo. pp. 40. 2s. Rivingtons. THIS HIS is a proper and grateful respect to the memory of a man whose name will ever command the esteem and admiration of all those who shall hold the interests of learning and religion in due estimation: Mr. Dickinson acted wisely in calling the attention of his congregation to those sound principles of which the deceased bishop was so powerful an advocate. The statement of those principles of Christian faith here given is very judicious, and the necessity of contending for the same, and the manner in which the contest should be carried on, are well enforced and explained. The following account of the Bishop of St. Asaph who, is justly termed the great luminary, or shining light of the Protestant persuasion, does great credit to the feelings of the preacher, and will doubtless be very acceptable to our readers: "Descended from a distinguished Clergyman of the Church of England, who was a zealous defender of the true Faith, whom many of this cougregation must have known and heard: his son, the late Bishop, was in early life instructed in the principles of the Protestant Establishment, and soon distinguished himself both in literary and scientific studies; devoted to the sacred office of a minister of God's word, nature and duty equally combined to produce in him professional attainments, and virtuous exertion: for a little time he moved in a humble sphere, (even |