Here is no question of a comparison of good with good. We cannot account for this unconcern about CHRIST's gift, by alleging that we have a sufficient treasure in our hands already, and therefore are not interested by the news of a greater. Far from it; for is not the world continually taking away its own gifts, whatever they are? and does it not thereby remind us, does it not importunately press upon us, and weary us with the lesson of its own nothingness? Do we not confess that eternal life is the best of all conceivable gifts, before which none other deserve to be mentioned? yet we live to the world.

Nay, sin also warns us not to trust its allurements; like the old prophet of Bethel, it is forced to bear witness against itself, and in the name of the LORD to denounce the LORD's judgments upon us. While it seduces us, it stings us with remorse; and even when the sense of guilt is overcome, still the misery of sinning is inflicted on us in the inward disappointments and the temporal punishments which commonly follow upon transgression. Yet we will not come unto Christ that we may have life.

Further, it is not that God treats us as servants or slaves; HE does not put a burden on us above our strength: He does not repel us from His Presence till we have prepared some offering to bring before HIM, or have made some good progress in the way of life. No; HE has begun His dealings with us with special, spontaneous acts of mercy. He has, by an inconceivable goodness, sent His Son to be our life. Far from asking any gift at our hands in the first instance, He has from our infancy taken us in charge, and freely given us "all things that pertain unto life and godliness." He has been urgent with us in the very morning of our days, and by the fulness of His grace has anticipated the first stirrings of pride and lust, while as yet sin slept within us. Is it not so? What more could have been done for us? Yet, in spite of all this, men will not come unto HIм that they may have life.

So strange is this, that thoughtful persons are sometimes tempted to suppose that the mass of mankind do not sufficiently know what their duty is; that they need teaching, or they would be obedient. And others fancy that if the doctrines of the Gospel were set before them in a forcible or persuasive manner, this would serve as a means of rousing them to an habitual sense of

their true state.

But ignorance is not the true cause why men

will not come to CHRIST.

Who are these willing outcasts from CHRIST's favour, of whom I speak? Do not think I say a strong thing, my brethren, when I tell you that I am speaking of some of those who now hear me. Not that I dare draw the line any where, or imagine that I can give any rule for knowing for certain, just who come to HIM in heart and spirit, and who do not; but I am quite sure that many, who would shrink from giving up their interest in the Gospel, and who profess to cast their lot with CHRIST, and to trust in His death for their salvation, nevertheless do not really seek HIM that they may have life, in spite of their fair speeches. This I say I am too well enabled to know, because in fact so it is, that HE has shown us how to come to HIM, and I see that men do not come to HIM in that way which He has pointed out. He has shown us, that to come to HIM for life is a literal bodily action; not a mere figure, not a mere movement of the heart towards HIм, but an action of the visible limbs; not a mere secret faith, but a coming to church, a passing on along the aisle to His holy table, a kneeling down there before Him, and a receiving of the gift of eternal life in the form of bread and wine. There can be no mistaking His own appointment. He said indeed, "He that cometh to ME shall never hunger;" but then He explained what this coming was, by adding, "He that eateth ME, even he shall live by ME." If then a man does not seek HIM where He is, there is no profit in seeking HIM where HE is not. What is the good of sitting at home seeking HIM, when His Presence is in the holy Eucharist? Such perverseness is like the sin of the Israelites who went to seek for the manna at a time when it was not given. May not He who gives the gift, prescribe the place and mode of giving it?

Observe how plain and cogent is the proof of what I have been saying. Our LORD declares, " Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you:" no life, life being the gift He offers in the text; also He says of the bread which He had broken, "This is My Body;" and of the cup, "This is My Blood:" is it not very plain, then, that if we refuse to eat that Bread, and drink that Cup, we are refusing to come unto Him that we may have life?

The true reason why people will not come to this Holy Communion is this, they do not wish to lead religious lives; they do not like to promise to lead religious lives; and they think that that blessed sacrament does bind them to do so, bind them to live very much more strictly and thoughtfully than they do at present. Allow as much as we will for proper distrust of themselves, reasonable awe, the burden of past sin, imperfect knowledge, and other causes, still after all there is in most cases a reluctance to bear, or at least to pledge themselves to bear, CHRIST'S yoke; a reluctance to give up the service of sin once for all; a lingering love of their own ease, of their own will, of indolence, of carnal habits, of the good opinion of men whom they do not respect; a distrust of their perseverance in holy resolves, grounded on a misgiving about their present sincerity. This is why men will not come to CHRIST for life; they know that HE will not impart HIMSELF to them, unless they consent to devote themselves to HIM.

In what way does He offer HIMSELF to them in Holy Communion? through the commands and sanctions of the Law. First, we are warned against secret sin, and called to self-examination; a week's preparation follows; then, when the time of celebration is come, we hear the Commandments read, we are solemnly exhorted to put off every thing which may offend GOD; we confess our sins and our deep sorrow for them; lastly, after being admitted to the Sacrament, we expressly bind ourselves to the service of our LORD and SAVIOUR. Doubtless this it is which the unrenewed heart cannot bear, the very notion of giving up sin altogether and once for all. And thus, though a gracious voice cry ever so distinctly from the altar, "Come unto ME, and I will refresh you;" and though it be ever so true that this refreshment is nothing short of life, eternal life, yet we recollect the words which follow, "Take My yoke upon you, and learn of ME," and we forthwith murmur and complain, as if the gift were most ungracious, laden with conditions, and hardly purchased, merely because it is offered in that way in which alone a righteous LORD could offer it,-the way of righteousness.

Men had rather give up the promise than implicate themselves in the threats which surround it. Bright and attractive as is the

treasure presented to us in the Gospel, still the pearl of great price lies in its native depths, at the bottom of the ocean. We see it indeed, and know its worth; but not many dare plunge in to bring it thence. What reward offered to the diver shall overcome the imminent peril of a frightful death? and those who love sin, and whose very life consists in habits and practices short of religious, what promised prize can reconcile them to the certain destruction of what they delight in, the necessary annihilation of all their most favourite indulgences and enjoyments which are contrary to the rule of the Gospel? Let us not suppose that any exhortations will induce such men to change their conduct; they confess the worth of the soul, their obligation to obey, and their peril if they do not; yet, for all this, the present sacrifice required of them is too much for them. They may be told of their LORD's love for them, His self-denying mercy when on earth, His free gifts, and His long-suffering since; they will not be influenced; and why? because the fault is in their heart; they do not like God's service. They know full well what they would have, if they might choose. CHRIST is said to have done all things for us; Far from it," say they, HE is not a MediGive life, give holiness, give truth, give

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ator suited to our case.

a SAVIOUR to deliver from sin; this is not enough: no, we want a SAVIOUR to deliver in sin. This is our need. It is a small thing to offer us life, if it be in the way of GoD'scommandments; it is a mockery of our hopes to call that a free gift, which is, in fact, a heavy yoke. We want to do nothing at all, and then the gift will be free indeed. If our hearts must be changed to fit us for heaven, let them be changed, only let us have no trouble in the work ourselves. Let the change be part of the work done for us; let us literally be clay in the hands of the potter; let us sleep, and dream, and wake in the morning new men; let us have no fear and trembling, no working out salvation, no self-denial. Let CHRIST suffer, but be it ours to rejoice only. What we wish is, to be at ease; we wish to have every thing our own way; we wish to enjoy both this world and the next; we wish to be happy all at once. If the Gospel promises this, we accept it; but if not, it is but a bondage, it has no persuasives, it will receive no acceptance from us." Such is the language of men's hearts, though

their tongues do not utter it; language most unthankful, most profane, most sinful.

These reflections I recommend to the serious attention of those who live in neglect of Holy Communion; but, alas! I must not quit the subject without addressing some cautions to those who are in the observance of it. I would that none of us had need of cautions; but the best of us is in warfare, and on his trial, and none of us can be the worse for them. I need not remind you, my brethren, that there is a peril attached to the unworthy reception; for this is the very excuse which many plead for not receiving; but it often happens, as in other matters also, that men have fears when they should not fear, and do not fear when they should fear. A slight consideration will show this; for what is the danger in communicating? that of coming to it, as St. Paul implies, without fear. It is evident then, that, in spite of what was just now said, when persons are in danger of receiving it unworthily, they commonly do not really feel their danger; for their very danger consists in their not fearing. If they did truly and religiously fear the blessed sacrament, so far they would not be in danger of an unworthy reception.

Now it is plain when it is that persons are in danger of receiving it fearlessly and thoughtlessly; not when they receive it for the first time, but when they have often received it, when they are in the habit of receiving it. This is the dangerous time.

When a Christian first comes to Holy Communion, he comes with awe and anxiety. At least, I will not suppose the case of a person so little in earnest about his soul, and so profane, as to despise the ordinance when he first attends it. Perhaps he has no clear doctrinal notion of the sacred rite, but the very title of it, as the Sacrament of his LORD's Body and Blood, suffices to make him serious. Let us believe that he examines himself, and prays for grace to receive the gift worthily; and he feels at the time of celebration and afterwards, that, having bound himself more strictly to a religious life, and received divine influences, he has more to answer for. But after he has repeated his attendance several times, this fear and reverence wear away with the novelty. As he begins to be familiar with the words of the prayers, and the order of the Service, so does he both hear and receive with less emotion and solemnity. It is not