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faith in our blessed Saviour, that faith by which we go to him for life, is confirmed. Nor must we ever leave them off, or become remiss in the performance of them, until we reach the eternal state; until we receive the end of our faith, even the salvation of our souls.

4. Another point implied in the text is, that there are but few in the world who will come to Christ for salvation. It is as if he had said, "Though all desire happiness, and know that they may have it from me, if they would but come to me for it, yet they will not." Though he himself calls them by his word, and by his ministers, yet they will not come. Though the eternal Son of God hath purchased life for them by his own death, and calls on them to come to him for it, yet they refuse to obey his call: so desperately wicked are the hearts of men; so perversely bent are they on their own destruction! It is indeed a melancholy consideration, that men should thus generally slight their only Saviour; nay, that, instead of gladly receiving the salvation which he offers, they should rather be disposed to indulge resentment against those who propose it to them, or who remind them of the folly, and danger of neglecting it.

Let us take a view of the world around us, and we shall soon perceive that the declaration of our Saviour on this subject is confirmed by the general practice of mankind in every age. But, not to insist on the experience of former ages, let us for a moment consider our own. To say nothing of those nations of the earth who reject Christianity altogether, and lie sunk in Pagan or Mohammedan darkness, let us look at those nations which profess it. With most of them, however, it is a mere profession. They are Christians, not because the religion of Christ is true, and that which alone bringeth salvation, but because it happens to be the religion of the country in which they dwell. And in our own land, where we find more regard paid to religion than perhaps in any other,

how many of those, who manifest any zeal on the subject, are occupied only about some party or sect to which they attach themselves, or with attention to certain outward observances, which have a shew of being religious, while the grand essential requisite, I mean, the going to Christ for life, is neglected. Men are called day by day to repent and forsake their sins, but they will not do it. They are called to partake of all the merits of Christ's death, but they will not partake of them. They are called out of darkness into the marvellous light of the Gospel, but they will not walk in it. They are called to eternal life by Jesus Christ, but they will not come to him for it: "Ye will not come to me that ye might have life."

5. But what are the causes why men should thus refuse to come to Christ for life? Some of these I will endeavour to explain.

One reason is, that the desires of men in general are so low and grovelling, that they care not for that life which Christ would give them. They think only of this life. If they can but live in plenty, and enjoy a certain estimation among men, they are content, and seldom extend their view to what will become of them hereafter. Thus do they go on, like the brutes that perish, eating and drinking and sleeping, and either working or trifling away their time on earth, till at length death comes, and hurries them to a place on which, while they lived, they never bestowed a thought. "O that men were but wise, that they understood this, that they would consider their latter end!" But this, most of them will not do. It is no wonder then, that they will not come to Christ for life.

There are some, however, whose consciences will sometimes be disturbed by the thoughts of a future state. Yet, even many of these flatter themselves with the hope, that they shall do well enough without going to Christ for help. They are sober, and industrious; they live peaceably with their neighbours:

they pay every man his own; they have not been guilty of any very gross sins, which should lie heavy on their minds; they can therefore see no great need of going to another for pardon and salvation. Here we have another cause why so few will go to Christ. It is those who are weary and heavy laden with the burden of sin whom Christ calls to come to him, for indeed none else will be inclined to obey his call.

There are others, again, who,though they have some sense of their sins, yet having a high opinion of their good works, think that these will overbalance their sins, and justify them before God, without having recourse to the righteousness of another. This was the case with the Jews of old, and is the case with too many who are called Christians now, who, "going about to establish their own righteousness, will not submit themselves to the righteousness of God." They will not go to Christ for life.

Many there are, also, who profess the true faith of Christ, who believe him to be the only Saviour of the world, the only giver of eternal life, and who yet do not come to him for it, because they will not look into their own hearts. They outwardly profess Christianity, and they do some things which it requires. They have prayers in their families, and perhaps in their closets, and come regularly to church. They do no work on the Lord's-day, and cause their family to observe it strictly. They occasionally read the Bible; they hear many sermons; and they sometimes attend the sacrament. Doing this, they think they do a great deal; and it must be confessed, that it is more than most among us do. But they may do all this in a formal manner, and yet be as far from really coming to Christ, repenting of their sins, relying on him, and devoting themselves unreservedly to him, as if they had never heard of him.

But the causewhich operates most powerfully to hinder men from com

ing to Christ for life, is their having other things to attend to, which they think of greater moment. The cares of this life employ their hands, and fill their hearts, so as to leave no room for the concerns of another life. One goes to his farm, and another to his merchandise; one is enslaved by ambition, and another by pleasure; while God and the soul and the eternal world are wholly forgotten. This has ever been, and I fear still is, the common practice of the world. Though men are invit ed to partake of all the enjoyments of heaven itself, they slight them on the most frivolous pretences. One man has his shop, another his barns, a third his oxen. Some are occupied with the study of languages, some in prying into the secrets of nature, and some in contriving how to advance their fortunes, or to raise themselves in the world. And while men's minds are thus set on the things of this life, they cannot, or rather will not, come to Christ for life. But after all that can be said, the strongest reason for men's not coming to Christ is their own unwillingness to come.

If there were in them but a willing mind, nothing could hinder them; but they will not come to Christ, that they may have life.

Can those be reckoned wise who thus act? Let not any of us be of their number. Let us take care that Christ have not to say of any of us, "Ye will not come to me that ye might have life." Let us, on the contrary, fully resolve to come to him. Let us deny ourselves, take up our cross, and follow him. Let us take his yoke upon us, and become his disciples indeed. Let us live in a constant trust and dependence on him for pardon and grace, and for all things necessary to our obtaining eternal life. May we all resolve, with full purpose of heart, thus to act; remembering the words of our Lord, "What is a nan profited, if he should gain the whole world, and lose bis own soul? or what shall a man give in exchange for his soul?" remembering also the words of his prophet, “As I

respondent; and it may therefore be acceptable, both to him and to others of your readers, that the passage I allude to should be transcribed.

Having explained the nature of the institution, the preparation for and the manner of receiving it, and also the effects and benefits of worthily communicating, he thus proceeds:

live, saith the Lord, I have no pleasure in the death of the wicked. Turn ye, turn ye, from your evil ways, for why will ye die?" Why then should we die? Why should we ruin and destroy ourselves? We all desire life, and we may all have it if we will. Christ hath purchased it for all: he hath bestowed it on many, and is ready to bestow it on us, if we will" All Christian people must come.' come to him for it. Let us then go to him that our souls may live; that he may wash us from our sins in his own blood; that he may sanctify and cleanse us by his Holy Spirit; that he may present us holy, and without blemish, to God and the Father; that so, when Christ, who is our life, shall appear, we may also with him appear in glory; to whom, with the Father and the Holy Ghost, one God, be honour and glory, might, majesty, and dominion, now and ever. Amen.

To the Editor of the Christian Observer. YOUR Correspondent PHILALETHES, (p. 149 of your Number for March) inquires what he is to do with the numbers who have arrived at an advanced age, without ever partaking of the Supper of the Lord; and he adds, that he believes many of them to be fit communicants.

In endeavouring to persuade them, "that if they have good reasons to suppose that the grace of God has any influence on their hearts, and that they are Christians in deed and in sincerity, they need not fear to approach the table of their Redeemer," he is certainly right, as far as he goes. But I submit to him, whether the nature of the institution authorises our stopping here: for my own part, I am inclined to think it does not. There is a passage quoted by the pious and learned Jeremy Taylor, which accords with my sentiments; and I am happy to turn the attention of PHILALETHES to such an authority. From his ⚫ doubts, I imagine that this excellent author's Guide to a Holy Life has not fallen into the hands of your cor

They indeed that are in a state of
sin, must not come so, but yet they
must come; first they must quit their
state of death, and then partake of
the bread of life. They that are at
enmity with their neighbours must
come, that is no excuse for their not
coming; only, they must not bring
this enmity along with them, but
leave it, and then come. They that
have variety of secular employments
must come; only they must leave
their secular thoughts and affections
behind them, and then come and
converse with God. If any man
be well grown in grace, he must
needs come, because he is excel-
lently disposed for so holy a feast;
but he that is only in the infancy
of piety, had need to come, that so
he may grow in grace.
The strong
must come, lest they become weak;
and the weak, that they may become
strong. The sick must come to be
cured; the healthful, to be preserv-
ed. They that have leisure must
come, because they have no excuse;
they that have no leisure must come
hither, that by so excellent an act
of religion they may sanctify their
business. The penitent sinners must
come, that they may be justified; and
they that are justified, that they may
be justified still. They that have
fears, and great reverence to these
mysteries, and think no preparation
to be sufficient, must receive, that
they may learn how to receive more
worthily; and they that have a less
degree of reverence must come often,
to have it heightened."

Agreeing then with the principles here laid down, I should certainly feel myself called upon to declare, in the strongest terms, that I believed their heavenly inheritance to be very

much endangered by their neglect of so positive a command.

morning and evening with his fa mily to the church; who by his example, exhortations, and encourage

With respect to the efficacy attributable to the receiving the sacraments drew the greater part of his

ment for the first time at an advanced period of life, it does not appear to be a question which we are called upon to decide. Efficacy is perhaps a word which cannot well be applied at all; but in what light such a service will be viewed in the day of retribution, is known only to God. We may, however, go thus far, and affirm, that to a person so situated, to communicate with proper sentiments, is perhaps the best thing which he can do.

It certainly is no part of a clergyman's duty to urge a dying man to the performance of this holy rite; but it is his duty to press upon him strongly, that his neglect of it calls loudly for repentance.

As to the last query, the fitness or unfitness of those who present themselves at the table of the Lord, a minister will perhaps do well to suspend his judgment. By frequent ly discoursing on the subject in his sermons, and by an impressive solemnization of those holy mysteries, he may fulfil his own duty; and the rest he will do well to leave to the judgment of Him from whom no secrets are hid.

CLER. EBOR

To the Editor of the Christian Observer. THE following Hymn will be immediately recognised by many of your readers, to be taken from that work of the "divine" Herbert, which had so very extensive and rapid sale in its day,and which, with all its quaintness and obsoleteness, its altars, anagrams, and Easter wings, contains some good poetry, as well as much excellent divinity. My object in transcribing it for insertion is this; to be a standing memorial to all the admir ers of the Refutation of Calvinism, that a man did exist, whose obedience and conformity to the church and its discipline, were singularly conscientious; who abounded in private devotions; who went every

parishoners to accompany him daily in the public celebration of divine service; and who yet held at the same time a very strong and decided opinion upon the subject of assurance. I would earnestly and respectfully solicit the Right Reverend Author of the work in question, dispassion ately to peruse the subjoined Hymn. It by no means follows that the doc trine is true, because Herbert has maintained it; but it does follow incontestibly, that he who asserts it does not therefore deserve the title' either of an arrogant presumptuous enthusiast, or of an insidious enemy to the Church of England. I may possibly, Sir, follow up this Hymn by several others, not as spe cimens of poetry, but of divinity. At the same time, I beg leave to add, though it is almost unnecessary, that the transcriber of Herbert is not pledged to defend any thing beyond this position, that holy and humble and sober-minded men, pillars of the Church of England, have held doctrines, in former days, which subject the maintainers of them in these days to many undeserved episcopal censures, as well as to much harassing and discourag. ing opposition. S.I.

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Wouldst thou raise devils! I see, I know, I writ thy purpose long ago.

But I will to my Father,

Who heard thee say it. O most gracious Lord,

If all the hope and comfort that I gather, Were from myself, I had not half a word, Not half a letter to oppose, What is objected by my foes.

But thou art my desert,

And in this league, which now my foes invade,

Thou art not only to perform thy part, But also mine; as when the league was made,

Thou didst at once thyself indite,
And hold my hand, while I did write.

Wherefore if thou canst fail,

Then can thy truth and I: but while rocks stand,

And rivers stirre, thou canst not shrink nor quail :

Yea, when both rocks and all things shall disband;

Then shalt thou be my rock and towre,
And make their ruin praise thy power.

Now, foolish thought, go on,
Spin out a thread, and make thyself a coat
To hide thy shame: for thou hast cast a bone
Which bounds on thee, and will not down
thy throat:

What for itself, Love once began,
That Love and Truth will end in man.

MISCELLANEOUS.

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"It chanced the reverend father in God, maister Doctor Ridleie, then bishop of London, to preach before the king's majestie at Westminster. In the which sermon, he made a pitieful and godlie exhortation to the rich, to be merciful unto the poore, and also to move such as were in authoritie, to travell by some charitable waie and meane, to comfort and releeve them. Whereupon the king's majestie being a prince of such to wardnesse and vertue for his yeares, as England before never brought forth, and the same also being so well reteined and brought up in all godlie knowledge, as well by his deere uncle, the late Protector, as also by his vertuous and learned scholemaisters, was so careful of the good government of the realme, and chief CHRIST, OBSERV. No. 126.

lie to doo and prefer such things, as most speciallie touched the honor of Almighty God. And, understanding that a great number of poore people did swarme in this realme, and chieflie in the citie of London, and that no good order was taken for them, did suddenlie, and of himselfe, send to the said bishop, as soon as his sermon was ended, willing him not to depart untill that he had spoken with him, (and this that I now write was the verie report of the said Bishop Ridleie), who, according to the king's commandment, gave his attendance. And so soone as the king's majestie was at leasure, he called for him, and made him to come unto him in a great gallerie at Westminster, where there was present no more persons than they two, and therefore made him sit downe in one chaire, and he himselfe in another, (as it seemed) were before the comming of the bishop there purposelie set, and caused the bishop (maugre his teeth), to be covered, and then entered communication with him in this sort.

"First, giving him most hartie thanks for his sermon and good exhortation, be therein rehearsed such speciall things as he had noted, and 2 Z

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