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, negligencies, and 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 upon 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 shewing,
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,
