they might therefore come unworthily to the sacrament.  What, then, is the most scriptural course for such persons to pursue?  Our Lord’s command says plainly, “Come;” and we must not allow his supreme authority to be checked or impeded by any artificial standard of our own creation.  Especially in this instance, when we have his example to illustrate his command.  For consider those to whom he himself administered the first communion.  There was not in the whole company one advanced believer.  Peter was then so ignorant of the Gospel, that he had just dissuaded him from the cross, and so weak a follower, that that same night he denied him thrice.  Thomas knew so little, that he could not believe the resurrection, even when he saw his risen Lord; and the other apostles were still so far from what they afterwards became, that, without one single exception, they all forsook him and fled.  Do not these facts prove clearly that he did not intend his sacrament for advanced believers only? and that none must check the first yearnings after better things?  It is milk for babes as well as strong meat for those who are of full age; and by deterring beginners, we may rob them of the portion which God has provided for their growth in grace.  If we do not perceive a full knowledge of the Gospel, let us at least rejoice in the desire to do the Saviour’s will; and let us never forget that the desired knowledge is more likely to be gained in obedience than neglect.  And if there be any poor and uninstructed person, who is no scholar, and has little knowledge even of the things of God, who has still the desire to act as Christ appointed, let not such an one be for a moment discouraged by his ignorance; the feast is for him; the invitation to him; and the welcome sure when he kneels as a guest at the Father’s table.

(3.) Still less do the words apply to the person of tender conscience, who knows and mourns the burden of his sin.  There are those in the Church of Christ whose earnest desire it is to be God’s servants, but who are so conscious of deep corruption, that they can scarcely hope they have an interest in their Saviour, and can therefore scarcely venture on the enjoyment of his sacrament.  They have felt their sin, but their sorrow is that they have not felt it more; they hope they believe, but are obliged to confess their unbelief; they have known something of repentance, but yet it has been so feeble, that they can scarcely think it real; and the longing of their soul has been fixed upon their Lord; but still there has been such apathy and coldness, that they cannot presume to call that longing by the holy name of love.  Now, how should such persons act?  Should they wait till their repentance has become deeper, their faith stronger, and their love more worthy of a Saviour’s grace? or should they come at once as poor, guilty, helpless creatures, and so cast themselves for a full and free salvation before the Lamb of God?  The question involves the whole doctrine of Christ’s Gospel.  If he had required preparatory fitness before the sinner could be pardoned through his blood, then we must have answered, “Wait till you are better.”  But since, on the other hand, he grants a pardon first, and then adds holiness as its consequence; since the pardon promised under the Gospel is immediate and free, granted because Christ Jesus was the sinner’s perfect substitute upon the cross, and because the work he then wrought was perfect, it follows thence as the sure and certain consequence, that the broken-hearted sinner must not wait till he is better; but as he is, and without a moment’s delay, must throw himself before an All-sufficient Saviour, and cry, “Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise.”

It forms the very essence of the Gospel; that as “they that are whole need not a physician, but they that are sick,” so Christ “came not to call the righteous, but sinners to repentance.”  As sinners, therefore, we trust his grace, and as sinners come to his communion, longing for holiness, but yet not waiting till we gain it; striving to love him better, and therefore not standing distant from his mercy-seat, but rather keeping close to it, that we may gain a fuller knowledge of his love; earnestly praying for a greater fulness and strength of faith; but meanwhile commemorating his work with what we have, in the earnest and humble hope that he may perfect that which is lacking, and fulfil the work of faith with power.

There is a great difference between coming unworthily and being unworthy to come.  The pharisee and publican were both unworthy; but the pharisee alone went unworthily to the temple.  The halt and the lame and the blind, who were gathered out from the streets of the city, were all unworthy of the marriage supper; but the man without the wedding garment was the only one who sat down unworthily.  So the noblest saint that ever joined in heaven’s happy hymn, was utterly unworthy of the blessed feast of his Redeemer’s love, and could best appreciate the heart-stirring language of our Liturgy,—“We are not worthy so much as to gather up the crumbs under thy table;” but the careless man, who knows nothing of the broken heart, who is living in strife, and does not discern the Lord’s body, he is the person that comes unworthily.  If this be your character, stay not to the communion, but go home and repent.  But if, on the other hand, you know your sin, and hate it; if you know your Saviour, and long to love him; if you are looking to him as your only hope of life eternal; then, as a guilty sinner redeemed by blood, remain, believe, rejoice, obey; and may the God of all grace fill your heart with overflowing peace!

Just as I am—without one plea,
But that thy blood was shed for me,
And that thou bid’st me come to thee,
   O Lamb of God, I come!

Just as I am—and waiting not
To rid my soul of one dark blot,
To thee, whose blood can cleanse each spot,
   O Lamb of God, I come!

Just as I am—though tossed about
With many a conflict—many a doubt;
“Fightings within, and fears without,”
   O Lamb of God, I come!

Just as I am—poor, wretched, blind,
Sight, riches, healing of the mind,
Yea, all I need in thee to find,
   O Lamb of God, I come!

Just as I am—thou wilt receive,
Wilt welcome, pardon, cleanse, relieve,
Because thy promise I believe,
   O Lamb of God, I come!

Just as I am—thy love unknown
Has broken every barrier down;
Now to be thine, yea, thine alone,
   O Lamb of God, I come!

Macintosh, Printer, Great New-street, London.

FOOTNOTES

[4]  The sixth chapter of St. John is not mentioned in the list, because, although it contains a description of the inward and spiritual grace, of which the sacrament of the Lord’s Supper is a sign and mean, it cannot refer to the sacrament itself; for that was not appointed when the words were spoken; and the persons our Lord was addressing were unconverted and unbaptized Jews, who were following him simply for the loaves and fishes.  It would, indeed, have been unintelligible, had he said to such characters, at such a time, “Except ye receive the sacrament, ye have no life in you.”  The