haps, keep up some form of private, as well as public devotion, how many are there who

pay only a partial respect to the ordinances of Christ, attending on some, and neglecting others of equal, or perhaps greater importance. There are great numbers who read the Scriptures perhaps, with some serious attention; go steadily and decently to church, and would not, on any account, be unbaptized themselves, or bring up their children so;who, notwithstanding, can live contentedly, from year to year, without celebrating the Supper of the Lord. I do not speak of those who professedly leave out this part of the institution from their system of religion, as not necessary to be commemorated in an external form; I speak only of those who do profess to believe it as an institution of Christ, and a necessary part of the Christian system. If we examine into the foundation of this neglect, I think we shall find it to be clearly this, that such persons are not willing to come to Christ for life.

It must be universally acknowledged, that Christ as a law-giver to his kingdom, and head of his church, was fully empowered to make such institutions as he judged of importance to his subjects. Now this institution was not designed barely to show his power and authority in the church, but, in condescension to the weakness of human nature, as accommodated to the bodily

senses, and calculated to keep up in the minds of men the remembrance of his sufferings, the procuring cause of their salvation, which might otherwise have been soon neglected and forgotten"As oft as ye eat this bread, and drink this cup," saith the Apostle, speaking of the supper, "ye do shew forth the Lord's death, till he come." And Christ himself, when he first instituted it, tells his disciples to do it, that is, break bread and drink wine, in remembrance of him—"This do, as oft as ye do it, in remembrance of me." It was to be a test to his disciples of their faith in him, their love to him, and desire of perpetuating some indication of their love for him. He himself lays it down as a proof of their friendship to him, that they would observe whatever he enjoined upon them-" Ye are my friends, if ye do whatsoever I command you." Now, I think it is universally observable, that when persons become seriously engaged about salvation, they cannot content themselves with a partial observance of the institutions of Christ, they are anxious to try every mean of salvation, that they may not miss it, by a neglect of any known command.

Some indeed may, through an apprehension of coming unprepared to this ordinance, and incurring the danger of eating and drinking unworthily, keep off for a considerable time, after they are asking the way to Zion, with their faces thither

ward; but this difficulty seldom lies very long in the way of any one. It is usual with the spirit of God, when it sets the soul heartily to seek its redemption, to make its way clear before any very long time, to wait upon him in this, as well as other of his appointed means of grace. With some, the

time of their darkness and diffidence as to this ordinance, may be longer-with others, shorter. At any rate, where a person is really and earnestly engaged to come to Christ for that life which this ordinance pointeth out, he cannot be contented with neglecting it; but will use his utmost endeavor to obtain all the light that he can, with regard to his duty in the case. It will pain and distress him to the utmost, that he cannot see his way clear enough to attend upon it with complacency and freedom. He will read, pray, and converse anxiously, with every one that he thinks can give him any light on the subject; and when the difficulty is removed, he comes rejoicing.-This, I believe, is a representation of the matter altogether justto the the truth of which, every person who now hears me, that has ever been earnestly engaged about religion, will readily assent-So that I am free to draw this conclusion, that those who can live contentedly without complying with the command of Christ, to commemorate his atonement by attending on this his own express institution, are not willing to come to him that they might

have life. If they are thinking at all about their salvation, they are building on "some other foundation than that which is already laid," &c.

But, the unwillingness of men to come to Christ for life, is evidenced

3. By the various expedients they make use of when under conviction, to compose their consciences, and keep up their hopes

This is a case which more fully than any other discloses to a man that fondness so natural to the human heart, of depending on itself. When a sinner takes a serious view of himself in the faithful light of the Divine law, and finds that both by that law and the report of conscience, he is a condemned criminal, in danger of final perdition-though the first step he determines to take, is to try to repent of his sins, and reform his life. In this state of mind, he has a secret apprehension, not only that there is some merit in the resolution he is making, but that he is fully able to carry it into execution. Finding however, at length, that this is not sufficient to make his conscience easy, he determines farther, to enter on a course of practical religion. In consequence of this, he sets himself to meditate, read, pray, attend public worship, keep the sabbath, perhaps commune at the Lord's table; and in a word, both to do and forbear, in all cases, as far as he can discover his duty. In pursuing this course, he finds some rest

from the accusations of conscience, and gradually views himself in a more favorable light, till perhaps he concludes all danger to be over, and his peace made with God on a sure and permanent foundation. All this time, it may be, he has kept his eye steadily fixed on the importance and efficacy of his own works, without any respect to the atonement of Christ, as the sole meritorious cause of salvation.

This is the principle on which every awakened sinner sets out, in his first attempts to obtain redemption, and on this principle every sinner will persist, till he is beyond the reach of mercy, if he be not set right by the spirit of God, which alone putteth wisdom in the inward parts. In short, men will try every expedient that their fears and selfconfidence will lead them to, rather than be obliged to Christ for salvation; and it is only in the last extremity, when every other method fails, that they will come with an humble acknowledgment of their own insufficiency, placing all their hopes in, and ascribing all merit, honor and power to him alone, in whom there is redemption through faith in his blood. This being the case then, we naturally conclude there must be some powerful objections in the heart of man, that thus lies in the way of his duty and happiness-which leads to inquire

III.-What reasons may be assigned why men will not come to Christ for life. Of these it will