and drink of that cup"-not "stay away altogether," but "examine himself, and so eat and drink."

Then there are others who are kept away from the Lord's Table by reasons of an entirely different character from those I have already mentioned. Their difficulties are rather intellectual than moral. There are some, e.g., who cannot see that Christ intended the Lord's Supper to be what it has now become in the Christian Church. If this objection be urged against the Romish Sacrifice of the Mass, then indeed it has only too much truth and force. Our blessed Lord certainly never intended this holy ordinance to become that. But how can this objection be raised against our noble Church of England Communion Service-a service which combines the most exalted grandeur with the very utmost simplicity-a service which is at once suggestive of the highest devotion and reverence, and yet free from any elaborate ceremonial or ritual—a service which helps every soul to commemorate with intense reality the death of our Lord, and to "feed upon Him in our hearts by faith"? None but the most prejudiced could ever say that our beautiful service is beyond, or out of harmony with, the Scriptural accounts of the institution of the Lord's Supper. I always think that if there is any place where Christians of different denominations, and perhaps different religious views, should sink all their minor differences of opinion and practice, it is around the table of our Lord. One of the pleasantest recollections I shall always have in connection with this church is one Christmas morning, when the Wesleyan minister of this place partook of

the Holy Communion at my hands. I know of no greater means whereby Christian unity can be strengthened, than the assembling of those "who love the Lord Jesus Christ in sincerity" around the Master's board. I must confess I cannot understand how any Christians habitually absent themselves, just because they do not quite agree with every expression that is used and every single act that is performed. But there are some who even go so far as to say that our Lord never intended the feast to become an ordinance in Christian worship, or, in other words, that what we call a sacrament is an innovation upon Holy Writ. If this be so, then I would ask, Why did our Lord, when He was instituting the feast on the night of the betrayal, use the words, "This do in remembrance of me," and "as oft as ye drink it"? Unless it was to be a perpetual memorial, the feast, as a substitute for the Passover, was, as far as we can see, useless. Why do we find St. Paul in this passage speaking of the ordinance as one of perpetual recurrence, "for as oft as ye eat this bread, and drink this cup, ye do shew the Lord's death till He come"? And why did the early Christians, as we know, both from the New Testament and from history, keep this feast in remembrance of their great Master's death? These questions must be answered, and answered satisfactorily, before we can do away with the Sacrament of the Lord's Supper, as being the most sacred and the most precious of all Christian ordinances.

But there are some others-I just incidentally referred to them-who will not assemble round the Lord's Table, because they object to a few words or

expressions in the Communion Service. I must honestly confess that I cannot understand how any candid mind can find fault with our Communion Service. It is almost entirely taken out of Holy Scripture; and if people quarrel with some of the terms employed, they must quarrel with the Bible itself. It is thoroughly Reformed and Protestant, on precisely the same basis as our beloved Church. It is strikingly devotional in its language and form, and yet remarkably free from anything like superstition or error. What there is to object to in it I cannot see. It is very likely that some things may require to be carefully thought over, and duly considered; and it is very likely that some things need explaining in the light of Holy Scripture. But what I do most earnestly beg any of you, who have been kept back by such objections, not to do, is just to give the matter a cursory consideration, and then make up your minds that such and such a word or phrase is wrong. Go over the whole service carefully, thoughtfully, and prayerfully, asking for the Holy Spirit's aid, and seeking to get rid of all prejudice; and if I can be of any use to you in helping to solve the difficulties, remember that you have only to ask me, and you shall have all the assistance I can give.

There is one other class of objectors, and I fear it is a very large class, which I will just mention; viz., those who say they cannot see any good in coming to the Holy Communion. I propose (D.V.) to say something on the subject of this kind of objection next Sunday, when I hope to speak of the reasons why we should come to the Lord's Table, and of the benefits

which are to be obtained by coming there; so that on the present occasion I shall not say anything about this last objection.

And now I have spoken briefly about most of the principal reasons which keep people away from the Sacrament of the Lord's Supper. I have not said very much upon each case, because time would not allow it. But I hope that I have touched upon the real core and essence of every objection; and I trust that what I have said has been spoken in humility and tenderness. I am quite sure there are many in this congregation who ought to come from time to time to the Lord's Table, and yet who do not come. Put away, I beseech you, whatever is keeping you back; if it be sin, forsake it; if it be a sense of unworthiness, that is just the spirit we should all come in; if it be shyness, overcome it for Christ's sake; if it be doubt, try with God's help to conquer it; if it be prejudice, lay it aside at once; if it be other people's offences, do not let them hurt your soul. Whatever reason it may be that is hindering you, do not give way to it, just because it is there. Consider it well; see whether it may not be got over; talk with some friend about it; and, above all, pray over it. Believe me when I say that no one who bears the name of Christ is justified in setting aside, for some insufficient reason, such a plain command of our Saviour as that one, which He gave to His disciples the same night in which He was betrayed, "This do in remembrance of Me." The benefits and blessings of this holy feast are too great to be despised. Let us rather receive with devout gratitude what God has ordained for the good of His Church and the profit of our souls.

XVII.

The Great Teast Abouq.

66

And He saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And He saith unto me, These are the true sayings of God."

REV. xix. 9.

HOSE of you who were at Church last Sunday evening will remember that I just mentioned, among those who do not attend the Supper of the Lord, some who say that they cannot see any good in coming. I propose therefore to deal briefly now with this question, Why ought we to come to the Lord's Table, and what are the chief benefits to be derived therefrom? I do not know whether it is necessary for me to repeat what I have said before, that in what I am now saying upon this subject I am addressing myself to Christians, to those who have been received into Christ's holy Church, who have learnt to look up to Him as their only Lord and