Book, and then pause for a moment to make our comments. If you, you the reader, are in the case above described; if, notwithstanding all that has been said in the public preaching of your minister, notwithstanding all the arguments and persuasion by which he has striven to make you sensible of the true nature and value of "The Communion of the Lord's body and blood," you still have refused to come, still hesitate, still hang back, then let us reason together in another way. We shall say nothing of the peril, this time; nothing of the unworthy receiving; but place before you rather the love of God on his part in inviting, the ingratitude and the neglect of God's holy word of which you, on your part, will be guilty, if still you are found rejecting him. "Come now and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land." (Isaiah i. 18, 19.) The rubric stands as follows: Or, in case he shall see the prople And then the exhortation. Dearly beloved brethren, on You cannot but perceive the gentleness of tone which breathes throughout these opening words. In the former exhortation it was it is "I bid you," that is, before it was 66 seech you." our duty;" now it is "I be Here then, indeed, is a loving message, a message of good. No terror or alarm about it, no fear of punishment, but solely thus, "I beseech you for the Lord Jesus Christ's sake." 1. It is a message from God, "being called and bidden by God himself." 2. It is a message through and by the minister of his word." Unto which in God's behalf, I bid you all that are here present." 1. Many messages have come from God to man at various times and seasons, messages of wrath and woe. It was so when Ehud came to Eglon, king of Moab: "I have a message from God unto thee." (Judges iii. 20.) was so when Nathan came to David: "Thou It art the man." (2 Sam. xii. 7.) It was so when Gad came to David: " I offer thee three things, choose thee one of them, that I may do it unto thee." (2 Sam. xxiv. 12.) It was so when Elijah was sent to Ahab : "I have not troubled Israel; but thou and thy father's house, in that ye have forsaken the commandments of the Lord, and hast followed Baalim." (1 Kings, xviii. 18.) It was so throughout all the prophets of the Old Testament denouncing God's wrath in the several passages of history against Tyre and against Sidon, against Nineveh and against Babylon, against Egypt and against Jerusalem; it was but one series of punishments and woe denounced against rebellion and hardness of heart. But how different the message of Christ! He describes himself as sent from God, but sent for mercy. His message is peculiarly distinguished from the law, as being "the glad tidings." (Luke i. 19.) The angels' song was not of terror but of rejoicing: "Glory to God in the highest, and on earth peace, and good will towards men." (Luke ii. 14.) Now, in this message—an essential part of it—was that remarkable annunciation which caused the Jews so frequently to murmur: "Jesus said unto them, I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst. The bread that I will give is my flesh, which I will give for the life of the world. Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. My flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him." (John vi. 35, 51-55.) We who would live in him, must live by him; we that would keep our bodies strong and healthy, must feed upon bread; we that would keep our souls strong and healthy, must feed upon Christ. And he offers himself to us in this message; he lives for us, and dies for us; he takes bread for us, and says, "This is my body;" and a cup, and says, "This is |