ing it so often. But where shall we find such a man? not among us, be sure. We all know that we sin in thought, word, or deed, every day in the week, if not every hour too."* Jeremy Taylor speaks thus: "Some religious persons have moved a question

whether it be better to communicate often or seldom; some thinking it more reverence to those holy mysteries to come but seldom, while others say it is greater religion to come frequently. But I suppose this question does not differ much from a dispute, whether it is better to pray often or to pray seldom; for whatsoever is pretended against a frequent communion, may, in its proportion, object against a solemn prayer."† Again, he says, "It hath fared with this sacrament as with other actions of religion which have descended from flames to still fires, from fires to sparks, from sparks to embers, from embers to smoke, from smoke to nothing. And though the public declension of piety is such, that in this present conjuncture of things, it is impossible that men should be reduced to a daily communion, yet that they are to communicate frequently is so a duty, that as no excuse but impossibility can make the omission innocent, so the loss and consequent want is infinite and invaluable." But the

*

Beveridge. Necessity and advantage of frequent communion. † Taylor's life of Christ, sect. xv. disc. xix.

How many

question is, what is frequently. times in the course of the year will constitute the term frequently; what rule should be laid down to regulate our attendance? The church has already laid down a rule, if we must needs have a rule; but the warm and devotional feelings of the true Christian will go far beyond this, which was given rather as the extreme of necessary attendance, than any suggestion as to propriety. Unless very urgent reasons prevail to the contrary, the Christian ought NEVER to turn his back upon the holy table. It is not a question whether three or four times, ten or twenty times, be sufficient. Can we do sufficient to please God? Can we do sufficient in any religious duty to please God? The same rule that St. Paul gives for prayer, the Christian should take to himself, for the Eucharist : "Be instant" in the Eucharist. Remember the

Lord Jesus Christ "without ceasing." The oftener you present yourself at the altar, the more you will desire to come again; the oftener you hold communion with the body and blood of Christ, the less frequently will you hold communion with the world, and the things of the world; and therefore let your rule be this:-Whenever I behold the holy table prepared, whenever I hear the joyful invitation given: "Come, for all things are now ready," I will straightway go in search

for my wedding garment, I will take my place at the feast, I will be found kneeling at the steps of the altar, hungry for the bread of life, and thirsty for the well of living water.

Thus have I attempted to examine the principal objections and excuses which men outwardly urge to a constant communion in the supper of the Lord. I humbly hope that the errors in all these objections have been demonstrated according to the word of God. But the human mind is prolific beyond measure in contending against the Spirit. Various and infinite is it, in its fears, its anxieties, its evasions, its self-deception. And there may therefore be some little points treasured up still within the precincts of your bosom, which I have not lit upon, and which you still hug with delight, as untouched by the observations which have been made. But I beseech you cast them forth. Upon ignorance, or upon presumed knowledge above the word of God, and the church of which you profess to be a member, rely not; but give up your opinions, and away with your excuses before that piercing sword of the Spirit, which shall, by your prayers, if ignorant, impart to you knowledge; if wise above the word of God, impart to you humility. But if you will hear, not uncharitable, but an awful truth; out of all the excuses, the objections,

and the reasons, by which men keep aloof from the altar of the Eucharist, the only true objection that can be found, the only real and vital reason which can avail in any man's breast, as a monitor, to say, "You are not fit to approach the Lord's table," is this, a determination not to abandon sinful habits. But what is that? What a heart must that be? What a soul must there be presented before the living God, his conscience just sufficiently awakened to say, "You are not fit to approach," but yet not sufficiently strong to say, "Make yourself fit, through the help of the Spirit, by abandoning your sins." If the young will live in fornication and adultery, and wilfully live in it, of course they dare not approach. If the middle aged live in unjust pursuits of gain, and wilfully determine to live in them, of course they dare not approach. If your life be a life of the world, drunkenness and revelling, chambering and wantonness, and you intend to make no change in your character, then you have a valid objection: and not only should you not approach, but it would be the duty of God's minister to reject you, if you should.* If you bear ill will to your

* The rubric at the head of the communion service directs the curate as follows:

"And if any of those be an open and notorious evil liver or have done any wrong to his neighbours by word or deed, so that the congregation be thereby offended; the curate,

brother, or look upon any one with meditated purpose of revenge; if envy, malice, or any uncharitableness should harbour in your thoughts, then again your duty would be to turn away from those holy precincts, where nought but love can enter, to be reconciled to your brother, if he have ought against you, or you against him, and then come and offer your gift.

But you will surely pause before you offer any of these objections. You would not make them openly-you dare not make them openly; but pause before you make them make them even to yourself. While you openly, and before the public, and before the God of your salvation

having knowledge thereof, shall call him and advertise him, that in any wise he presume not to come to the Lord's table, until he hath openly declared himself to have truly repented and amended his former naughty life, that the congregation may thereby be satisfied, which before were offended; and that he hath recompensed the parties, to whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may.

"The same order shall the curate use with those betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord's table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice, the minister in that case ought to admit the penitent person to the holy communion, and not him that is obstinate.