if all those who were unfit to communicate, and could not rightly prepare themselves, were to repair, as they are invited, to God's Minister, I suppose, in many Parishes, his doors would be besieged by penitents for weeks before the celebration. One hears sometimes of revivals. I have myself known a single Sermon double the number of Communicants. Suppose a Borromeo were to arise among our Bishops, who should spread amongst the population of his Diocese an enthusiasm to repent from their sins and serve God, the number of persons coming to open their griefs to God's Ministers, instead of being, as they are now, few and far between, would be counted by thousands and tens of thousands.

To me it appears the most unchristian and unholy thing imaginable to them to discourage the access of penitents to their Parochial Pastor, or others in whom they may have confidence. I venture to say that there is nothing a good Pastor so intensely longs for, as these opportunities of confidential communication with the poor penitent souls which seek for pardon and peace.

But to pursue the argument. I have supposed that nine-tenths of the population are habitual non-Communicants, and therefore not in a state of grace. And I have supposed that

the large majority of these are, from ignorance and long ungodliness, utterly unable to prepare and turn themselves so as to be in a fit frame. It matters very little whether I have over-stated or under-stated the numbers; no one can for a moment doubt that there are thousands in the state I have described. But let us now take the other tenth-the regular or occasional Communicants. Are we quite sure that they are always in a fit state for communicating, or really know the serious nature of what they are doing? or, if not fit, would they be able to render themselves more so? It is very possible to have an over-scrupulous fear. Many persons no doubt abstain from communicating for fear of eating and drinking their own damnation, and lest, after "taking of that Holy Sacrament [unworthily] the devil should enter into them as he entered into Judas, and fill them full of all iniquities, and bring them to destruction both of body and soul." Many fear this, and abstain, and so lose this inestimable benefit; not knowing that the Church provides a remedy, and invites them to go to one of her Ministers, who would shew them how to repent, and absolve them from their sins, so that they might partake with fitness and comfort. But if there are many who abstain, there are, I apprehend, many also who

partake with too little scruple; from habit, or for the sake of respectability-ignorant of the real holiness of the Sacrament, and of the need of holiness on the part of those who receive it.

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What does the Church require of those who come to the Lord's Table? "To examine themselves whether they repent them truly of their former sins, have a lively faith in God's mercy through Christ, stedfastly purposing to lead a new life and be in charity with all men." The words of the Exhortation are even more pointed: so to search and examine your own consciences (and that not lightly and after the manner of dissemblers with God; but so) that ye may come holy and clean to such a Heavenly Feast, in the marriage garment required by God in Holy Scripture, and be received as worthy partakers of that Holy Table."

They are no light things that are required in order to be a worthy Communicant-"true repentance," "lively faith," "stedfast purpose of amendment." How many, even amongst frequent Communicants, might well doubt whether they had the necessary requirements-whether they had the true "wedding garment required by God in Holy Scripture"? whether they had sincerely "bewailed their own sinfulness in will, word, or deed, with full purpose of amend

ment of life"? A single grave sin unrepented, an evil habit unreformed, the withholding of satisfaction or restitution for a single wrong committed, might well disquiet the conscience, and make a person doubt whether he should receive a blessing from communion.

We cannot discern what is in the hearts of our fellow-men. Judging, however, from their actions and general conduct-judging, perhaps, from our own experience-we may entertain serious doubt whether many of those who most regularly, and still more of those who only occasionally come to the Holy Communion, might not well entertain scruples, and be disquieted in conscience, as to their real fitness to partake of that Holy Sacrament; and, in that case, whether their most prudent course would not be to seek the ghostly counsel and advice of some discreet Minister of God's Word, with a view to repent more truly of their sins, and receive the benefit of Absolution? If all of those who come to the Lord's Supper were duly impressed with the need of coming with a clear conscience, and considered well how many requisites there are for due preparation, and how difficult it is for persons living in the world to attain a spiritual frame of mind, there would be no lack of applicants for Confession, even amongst regular Communicants-not to speak

of the multitudes who never communicate, and at whose souls' imminent peril it would be to do so, without a far more searching and skilful examination than, without assistance, they could give to their own souls. Taking then this one case of preparation for Communion, a Parochial Pastor would have enough to do if all who really require his aid were to come to him to open their griefs.