on these reflections it is less proper to insist, because they have been explained already by almost every writer upon moral and religious duties, and because, in reality, the pride which requires our chief caution, is not so much absolute, as comparative. No man so much values himself upon the general prerogatives of human nature, as upon his own peculiar superiority to other men; nor will he, therefore, be humbled, by being told of the ignorance, the weakness, and wickedness of humanity; for he is satisfied with being accounted one of the most knowing, among the ignorant; the most able, among the weak; and the most virtuous, among the wicked.

The pride of the learned, therefore, can only be repressed by showing, what, indeed, might easily be shown, that it is not justifiable, even upon comparison with the rest of men; for, without urging any thing in derogation from the dignity and importance of learning in general, which must always, either immediately, or, by the intervention of others, govern the world; it will be found, that they who are most disposed to be swelled to haughtiness by their own attainments, are generally so far from having any just claim to the superiority which they exert, that they are betrayed to vanity by ignorance; and are pleased with themselves, as a hind with his cottage, not because, upon inquiry, they are convinced of the reasonableness of the preference, but because they overvalue the little they possess, for want of knowing its littleness; and are contented with their own state, as a blind man feels no loss from the absence of beauty. Nor needs there any other proof of the origin of li terary pride, than that it is chiefly to be found

amongst those who have secluded themselves from the world, in pursuit of petty inquiries and trivial studies.

To such men it should be recommended, that before they suffer themselves to fix the rule of their own accomplishments, and look down on others with contempt, they should enjoin themselves to spend some time in inquiring into their own pretensions; and consider who they are whom they despise, and for what reason they suffer themselves to indulge the arrogance of contempt, Such an examination will soon drive back the pedant to his college, with juster conceptions, and with humbler sentiments: for he will find that those whom he imagined so much below his own exaltation, often flourish in the esteem of the world, while he himself is unknown; and teaching those arts, by which society is supported, and on which the happiness of the world depends; while he is pleasing himself with idle amusements, and wasting his life upon questions, of which very few desire the solution.

But if this method of obtaining humility be ineffectual, he may, however, establish it upon more strong and lasting principles, by applying himself to the duties of religion, and the word of God; that sacred and inscrutable word, which will show him the inefficacy of all other knowledge, and those duties, which will imprint upon his mind, that he best understands the sacred writings who most carefully obeys them. Thus will humility fix a firm and lasting basis, by annihilation of all empty distinctions and petty competitions, by showing, that " one thing only is necessary," and that "God is all in all."

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SERMON IX.

I CORINTHIANS, CHAPTER XI. VERSE 28.

But let à man examine himself, and so let him eat of that bread, and drink of that cup.

NOTHING is more frequently injurious to religion, or more dangerous to mankind, than the practice of adding to the divine institutions, and of teaching for doctrines the commandments of men. The doctrines of the blessed sacrament, which, as they are expressed in the Holy Scriptures, do not seem to be very dark or difficult, yet have been so perverted and misrepresented, as to occasion many disputes among men of learning, and many divisions in the Christian world. In our own church, many religious minds have been filled with groundless apprehensions, and distracted with unnecessary inquietudes, by mistaken notions of the Lord's Supper. Many have forborne to partake of it, because they have not, in their own opinion, arrived at that degree of holiness required to it, which they erroneously conceive to be such, as indeed no mere man ever can attain; a holiness, which consists in little less than a complete exemption from sin, and an uniform and uninterrupted observance of every precept of religion. They find themselves unable to perform this duty without imperfections, and therefore they entirely neglect it; not considering, that the same reason is of equal force for the neglect of every duty; since none can be performed by

us, in this frail state, without lapses, negligences, aud failings; and that God will accept unfeigned repentance, sincere intentions, and earnest endeavours, though entangled with many frailties. They do not consider that the participation of the sacrament is a duty enjoined all Christians, though all do not rise to equal degrees of virtue, and, by consequence, that many must be admitted to the holy table who have not reached the utmost heights of religious excellence. Heaven itself will be accessible to many who died in their struggles with sin, in their endeavours after virtue, and the beginning of a new life: and surely they are not to be excluded from commemorating the sufferings of our Saviour, in a Christian congregation, who would not be shut from heaven, from the assemblies of saints, and the choirs of angels.

There are some who neglect this duty, as they omit others, not from scruples of melancholy piety or mistaken severity, but from supineness and carelessness, or an opinion that this precept is less necessary to be observed, than some others delivered by the same authority.

Many other notions, not well grounded, or capable of proof, are entertained of this institution ; which I shall endeavour, without giving a particular account of them, to obviate and suppress, by showing,

First, What is the nature and end of this institution according to the Scriptures.

Secondly, What are the obligations which enforce the duty of communion. And,

Thirdly, What things are required of them that come to the Lord's Supper.

First, I propose to lay before you the nature and end of this institution according to the Scrip

tnres.

"As

The account of the first institution of this sacrament is thus delivered by the evangelist (Luke, chap. xxii. v. 19.) "And he took bread, and gave thanks, and brake it, and gave it unto them, saying, This is my body which is given for you; this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the New Testament in my blood, which is shed for you." This narration is repeated in the epistle to the Corinthians, with this comment or explanation: often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." From these passages compared, then, it appears, that this sacra ment is a representation of the death of our Saviour, appointed by himself, to be celebrated by all his followers, in all ages; to the end that by comme. morating his sufferings in a solemn and public manner, they might declare their confidence in his merits, their belief of his mission, and their adherence to his religion.

It has likewise a tendency to increase this confidence, confirm this belief, and establish this adherence, not only by the new strength which every idea acquires by a new impression, and which every persuasion attains by new recollection, approbation, and meditation; but likewise by the supernatural and extraordinary influences of grace, and those blessings which God has annexed to the due use of means appointed by himself.

By commemorating the death of Christ, as the Redeemer of the world, we confess our belief in him; for why else should we perform so solemn