Christ was the Word, and spake it,
He took the bread and brake it,

And what the Word doth make it,
That I believe and take it.*

* Attributed to Queen Elizabeth, when examined as to her belief in the Real Presence.

ADDRESSES

ON

HOLY COMMUNION.

I.

"For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which He was betrayed took bread: And when He had given thanks, He brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep."-1 Cor. xi. 23-30.

No words can be more explicit or solemn than these in which the Apostle sets forth the true end and object of the institution of Holy Communion, the safeguard in self-examination against an unworthy partaking of it, and the evils which follow on an unprepared approach

A

to the Lord's Table. They will form the keynote to the Lectures or Addresses which I have delivered from time to time at the early celebration, throughout the conduct of a Mission," and which I venture to put forth in their present form in compliance with a wish repeatedly expressed to that effect by those to whom they were, under God, found helpful.

Nothing in connection with our Christian religion, worship, and profession, is matter of more general observation and regret than the fact, on all hands confessed, that so few comparatively of worshippers in Christian Churches, on any given occasion, are communicants.

They have been baptized, and in bringing their children to the Font they recognise "the great necessity of this Sacrament where it may be had." Whatever differences of opinion exist on the subject of Infant Baptism between certain sections of the Christian Church; wide as the gulf may be between those who hold and those who reject the doctrine of baptismal regeneration, Baptism itself is recognised and observed as a plain act of obedience to Divine command. The neglect of it is rightly considered as involving exclusion from the privileges of the Christian covenant, and even from the pale of Christianity itself. As a rule, it is through neglect, and not disinclination, that any are found or remain unbaptized.

Not now to speak of other rites of the Christian Church, of which Christians readily avail themselves, here is this incontrovertible fact before us, attested and confirmed by general ministerial experience, that a very

large proportion of worshippers, whose presence in church may be taken as proof that they believe Christianity to be true, and, week by week, are reminded of an ordinance which has no meaning apart from Christianity, rarely, if ever, communicate. They cannot recall the occasion when they partook of the Lord's Supper. Now, this is a grave fact is it not-if Holy Communion have any meaning or value, and if it be of Divine institution? Either it is a means of grace or it is not. There is no middle ground. For of it may be predicated what is true or false of any other means of grace. Why do we pray? Why do we praise? Why do we worship? Either, I repeat, Holy Communion is a means of grace or it is not. Either they who partake of it have good reason for doing so or they have none. Either they look for some spiritual benefit or for none. And if Holy Communion have any value, that value is surely no more intentionally confined to a privileged few than is Baptism or Prayer. Why should some habitually partake of that holy ordinance, and others as habitually say, "I pray thee have me excused”? Why should some remain and prolong their worship and receive that Sacrament, and others, without compunction or even misgivings, neglect it? Does not this thought ever cross the mind of a non-communicant,

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Why, if others remain, do not I remain"? Is there no suspicion even that some great privilege is foregone! Amongst the sad thoughts that a minister of Christ, it he watch for souls, cannot but know, is this, that there are who habitually attend his ministry, who are seen in