affections which ought to be the most powerful, when He commands, "Do this in remembrance of me." It is more consistent, therefore, more reasonable, more becoming, and more safe, to render simple obedience to an explicit command, than to build uncertain hopes upon what Christ has left unsaid. It is possible, indeed, that there may be some among the countless host of the redeemed, who, having survived to years of maturity, have yet never drunk the rich wine of Christ's blood till they drink it new with him in the kingdom of God; it is possible that some may be shut up in penal abodes, waiting the "day of judgment and perdition of ungodly men," who were seen, while on earth, to receive the precious symbols, to eat of the bread that quickeneth, and to drink of the wine that should purify and refresh the soul: we read of some who, having a form of godliness, deny the power thereof; but how can it be reasonably doubted, that the case of either is the exception: that obedience or disobedience to the Command is the earnest either of life or death? The benefit we know is not doubtful, is not contingent; the promises of God in Christ are certified by the Yea,

and ratified by the Amen; and whoso eateth my flesh and drinketh my blood hath eternal life. He, therefore, who would have remission of sins, let him drink of the cup which Christ presents; he who would have, and know that he hath, eternal life, let him both eat of the flesh, and drink of the blood of Christ.

Thus, then, we have considered the DIGNITY of this holy Mystery, as arising severally from the circumstances of its primary institution, from the obligation to its general observance, and from the greatness of its attendant benefit. Let us now consider what the Church enjoins secondly,

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THE

GREAT PERIL OF THE UNWORTHY RECEIVING THEREOF."

The peril of unworthily receiving this holy mystery may be conceived to arise principally from two sources, of which the first is, indulged or wilful sin; the second, partial, unworthy, or erroneous views of the salvation accomplished for us by and through Christ Jesus.

I. We need often to be reminded, that sin consists not only in the action and in the word, but in the motive and the pri ciple; in the purpose and the design.

is premeditation and intention that constitute the important distinction between error and crime." If I regard iniquity in my heart," said the Psalmist, "the Lord will not hear me;" and that which vitiates the efficacy of prayer, must of necessity obstruct and annihilate the benefit of the Holy Sacrament. That which causes prayer to become sin, would cause the Communion of. the body and blood of Christ to become a condemnation and a curse. The man, for example, who is working his way to affluence by illicit or dishonourable means; who is secretly undermining the credit, or striking in the dark at the reputation of his neighbour; who is contracting obligations which he has no power to meet, and maintaining an appearance to which he has no claim; the man who is framing falsehood, and meditating deceit, in order to gratify his inclination, or to serve his interest, to revenge an injury, or to avoid the payment of a debt; the child who is purposing undutifulness or unkindness; the parent who is sacrificing to mere temporal considerations the spiritual welfare of his child; the man, in short, who allows himself in any line of conduct which is at variance with

pure precept, or indulges in any speculations which are contrary to sound doctrine, that man, and such as he, are to be warned away from the altar, not invited to it; he is to be admonished that the cup of blessing to the faithful and the penitent is as the water of jealousy to the dissembler and the hypocrite; it will be as rottenness to his bones and heaviness to his heart. He is knowingly and consciously impregnated with the gall of bitterness; voluntarily and contentedly fettered by the bond of iniquity. While he cleaves to sin, he cannot choose Christ, for what concord hath Christ with Belial, or what communion hath light wit darkness? He who lives in sin, knowing it to be sin, closes the gate of mercy 01 himself. He cannot approach to the altar which is sprinkled with the atoning blood of Christ, without virtually trampling under his foot the Cross, and putting his Saviour to an open shame!

The line must be drawn, therefore, broad, marked, and clear, between the intention to commit sin, and the apprehension that, after having communicated, we may commit it. The one is prohibition, the othe should be attraction; the one should war::

no more.

us to abstain, the other should invite us to approach. We come, not because we have not sinned, but because we would penitently acknowledge our past delinquency, and be enabled by grace to go and sin We come, purposely that we may be guarded against temptation, and strengthened under infirmity; and the benefits of the ordinance, received in faith, are not forfeited or even impaired, if we are beguiled into unpremeditated, involuntary sin, sin in which we do not continue, and to which we do not consent. "Brethren," said the Apostle Paul, "if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted." And in the same spirit, the Church appeals solemnly to GOD, as 66 who knoweth us to be set in the midst of so many and great dangers, that by reason of our frailty we cannot always stand upright." If, therefore, we feel that we are frail, let us be comforted while we know that we are sincere. If we fall seven times in a day, let us be restored and revived so long as it is our heart's desire and prayer, "Hold thou up my goings in thy paths,

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