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his Creator's sake. I see, through all these rags, that he is purpled over with the blood of Christ. I love him for the sake of his Redeemer. The courtesy, therefore, which I feel and show towards him, is a mixture of the honour and love, which I bear to the offspring of God; the purchase of his Son's blood, and the candidate for immortality. This courtesy let us feel and show towards all men; and we shall please all men to their edification.

6. Once more. Take all opportunities of declaring to others the affection which you really feel for them. This may be done with such an air, and in such a manner, as is not liable to the imputation of flattery and experience shows, that honest nen are pleased by this, full as much as knaves are by flattery. Those who are persuaded that your expressions of good will towards them are the language of your heart, wiii be as well satisfied with them, as with the strongest encomiums which you could pass upon them. You may judge them by yourselves, by what you feel in your own breast. You like to be honoured: but had you not rather be beloved?

7. Permit me to add one advice more. If you would please all men for their good, at all events speak to all men the very truth from your heart. When you speak, open the window of your breast: let your words be the very picture of your heart. In all companies, and on all occasions, be a man of veracity: nay, be not content with bare veracity; but" in simplicity and godly sincerity, have all your conversation in the world ;" as 66 an Israelite indeed in whom is no guile."

8. To sum up all in one word: if you would please men, please God! Let truth and love possess your whole soul. Let them be the springs of all your affections, passions, tempers; the rule of all your thoughts. Let them inspire all your discourse; continually seasoned with that salt, and "meet to minister grace to the hearers." Let all your actions be wrought in love. Never "let mercy or truth forsake thee: bind them about thy neck." Let them be open and conspicuous to all; and "write them on the table of thy heart:" "So shalt thou find favour and good understanding in the sight of God and man."

SERMON CVI.-The Duty of Constant Communion.

THE following discourse was written above five and fifty years ago, for the use of my pupils at Oxford. I have added very little, but retrenched much; as I then used more words than I do now. But I thank God, I have not yet seen cause to alter my sentiments in any point which is therein delivered. J. W

1788.

"Do this in remembrance of me,” Luke xxii, 19.

It is no wonder that men who have no fear of God, should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls: and yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is, when they do not eat or drink at all. That may do what I can to bring these well meaning men to a more just way of thinking, I shall,

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I. Show that it is the duty of every Christian to receive the Lord's supper as often as he can: and,

II. Answer some objections.

I. I am to show that it is the duty of every Christian to receive the Lord's supper as often as he can.

1. The first reason why it is the duty of every Christian so to do, is, because it is a plain command of Christ. That this is his command, appears from the words of the text: "Do this in remembrance of me:" by which, as the apostles were obliged to bless, break, and give the bread to all that joined with them in these holy things; so were all Christians obliged to receive those signs of Christ's body and blood. Here, therefore, the bread and wine are commanded to be received, in remembrance of his death, to the end of the world. Observe too, that this command was given by our Lord, when he was just laying down his life for our sakes. They are, therefore, as it were, his dying words to all his followers.

2. A second reason why every Christian should do this, as often as he can is, because the benefits of doing it are so great, to all that do it in obedience to him: viz. the forgiveness of our past sins, the present strengthening and refreshing of our souls. In this world we are never free from temptations. Whatever way of life we are in, whatever our condition be, whether we are sick or well, in trouble or at ease, the enemies of our souls are watching to lead us into sin. And too often they prevail over us. Now, when we are convinced of having sinned against God, what surer way have we of procuring pardon from him, than the "showing forth the Lord's death," and beseeching him, for the sake of his Son's sufferings, to blot out all our sins?

3. The grace of God given herein confirms to us the pardon of our sins, and enables us to leave them. As our bodies are strengthened by bread and wine, so are our souls by these tokens of the body and the blood of Christ. This is the food of our souls: this gives strength to perform our duty and leads us on to perfection. If, therefore, we have any regard for the plain command of Christ, if we desire the pardon of our sins, if we wish for strength to believe, to love and obey God, then we should neglect no opportunity of receiving the Lord's supper; then we must never turn our backs on the feast which our Lord has prepared for us. We must neglect no occasion, which the good providence of God affords us, for this purpose. This is the true rule: so often are we to receive as God gives us opportunity. Whoever, therefore, does not receive, but goes from the holy table when all things are prepared, either does not understand his duty, or does not care for the dying command of his Saviour, the forgiveness of his sins, the strengthening of his soul, and the refreshing it with the hope of glory.

4. Let every one, therefore, who has either any desire to please God, or any love of his own soul, obey God, and consult the good of his own soul, by communicating every time he can; like the first Christians, with whom the Christian sacrifice was a constant part of the Lord's day's service. And for several centuries they received it almost every day four times a week always, and every saint's day beside. Accordingly, those that joined in the prayers of the faithful, never failed to partake of the blessed sacrament. What opinion they had of any who turned his back upon it, we may learn from that ancient canon: "If

any believer join in the prayers of the faithful, and go away without receiving the Lord's supper, let him be excommunicated, as bringing confusion into the church of God."

5. In order to understand the nature of the Lord's supper, it would be useful carefully to read over those passages in the gospel, and in the first epistle to the Corinthians, which speak of the institution of it Hence we learn that the design of this sacrament is the continual remembrance of the death of Christ, by eating bread and drinking wine, which are the outward signs of the inward grace, the body and blood of Christ.

6. It is highly expedient for those who purpose to receive this, whenever their time will permit, to prepare themselves for this solemn ordinance, by self examination and prayer. But this is not absolutely necessary. And when we have not time for it, we should see that we have the habitual preparation, which is absolutely necessary; and can never be dispensed with on any account, or any ccasion whatever. This is, first, a full purpose of heart to keep all the commandments of God: and, secondly, a sincere desire to receive all his promises.

II. I am, in the second place, to answer the common objections against constantly receiving the Lord's supper.

1. I say, constantly receiving: for as to the phrase of frequent communion, it is absurd to the last degree. If it means any thing else than constant, it means more than can be proved to be the duty of any man. For if we are not obliged to communicate constantly, by what argument can it be proved, that we are obliged to communicate frequently? Yea, more than once a year? or once in seven years? or once before we die? Every argument brought for this, either proves that we ought to do it constantly, or proves nothing at all. Therefore, that indeterminate, unmeaning way of speaking, ought to be laid aside by all men of understanding.

2. In order to prove that it is our duty to communicate constantly, we may observe that the holy communion is to be considered either, 1. As a command of God: or 2. As a mercy to man.

First, as a command of God. God our mediator and governor, from whom we have received our life and all things, on whose will it depends, whether we shall be perfectly happy or perfectly miserable from this moment to eternity; declares to us that all who obey his commands, shall be eternally happy; all who do not shall be eternally miserable. Now one of these commands is, "Do this in remembrance of me." I ask then, why do you not do this, when you can do it if you will? When you have an opportunity before you, why do not you obey the command of God?

3. Perhaps you will say, "God does not command me to do this as often as I can:" that is, the words "as often as you can," are not added in this particular place. What then? Are we not to obey every command of God, as often as we can? Are not all the promises of God made to those, and those only, who "give all diligence;" that is, to those who do all they can to obey his commandments? Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.

4. And this great truth, that we are obliged to keep every command

as far as we can, is clearly proved from the absurdity of the contrary opinion for were we to allow that we are not obliged to obey every commandment of God as often as we can, we have no argument left to that any prove man is bound to obey any command at any time. For instance: should I ask a man, why he does not obey one of the plainest commands of God? why, for instance, he does not help his parents? He might answer, "I will not do it now; but I will at another time." When that time comes, put him in mind of God's command again; and he will say, "I will obey it some time or other." Nor is it possible ever to prove, that he ought to do it now, unless by proving that he ought to do it as often as he can; and therefore he ought to do it now because he can if he will.

5. Consider the Lord's supper, secondly, as a mercy from God to man. As God, whose mercy is over all his works, and particularly over the children of men, knew there was but one way for man to be happy like himself; namely, by being like him in holiness; as he knew we could do nothing towards this of ourselves, he has given us certain means of obtaining his help. One of these is the Lord's supper, which, of his infinite mercy, he hath given for this very end; that through this means we may be assisted to attain those blessings which he hath prepared for that we may obtain holiness on earth, and everlasting glory in heaven. I ask, then, why do you not accept of his mercy as often as ever you can? God now offers you his blessing: why do you refuse it? You have now an opportunity of receiving the mercy: why do you not receive it? You are weak why do not you seize every opportunity of increasing your strength? In a word, considering this as a command of God, he that does not communicate as often as he can, has no piety; considering it as a mercy, he that does not communicate as often as he can, has no wisdom.

us;

6. These two considerations will yield a full answer to all the common objections which have been made against constant communion; indeed to all that ever were or can be made. In truth, nothing can be objected against it, but upon supposition, that this particular time, either the communion would be no mercy, or I am not commanded to receive it. Nay, should we grant it would be no mercy, that is not enough; for still the other reason would hold: whether it does you any good or none, you are to obey the command of God.

7. However, let us see the particular excuses which men commonly make for not obeying it. The most common is, "I am unworthy; and he that eateth and drinketh unworthily, eateth and drinketh damnation to himself.' Therefore I dare not communicate, lest I should eat and drink my own damnation."

The case is this: God offers you one of the greatest mercies on this side heaven, and commands you to accept it. Why do not you accept this mercy, in obedience to his command? You say, "I am unworthy to receive it." And what then? You are unworthy to receive any mercy from God. But is that a reason for refusing all mercy? God offers you a pardon for all your sins. You are unworthy of it, it is sure, and he knows it: but since he is pleased to offer it nevertheless, will not you accept of it? He offers to deliver your soul from death: you are unworthy to live: but will you therefore refuse life? He offers to endue your soul with new strength: because you are unworthy of it,

will you deny to take it? What can God himself do for us farther, if we refuse his mercy, because we are unworthy of it?

8. But suppose this were no mercy to us; (to suppose which is indeed giving God the lie; saying that is not good for man, which he purposely ordered for his good ;) still I ask, why do not you obey God's command? He says, "Do this." Why do you not? You answer, "I am unworthy to do it." What! unworthy to obey God? Unworthy to do what God bids you do? Unworthy to obey God's command? What do you mean by this? That those who are unworthy to obey God, ought not to obey him? Who told you so? If he were even "an angel from heaven, let him be accursed." If y you think, God himself has told you by St. Paul; let us hear his words. They are these: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself." Why this is quite another thing. Here is not a word said of being unworthy to eat and drink. Indeed he does speak of eating and drinking unworthily, but that is quite a different thing: so he has told us himself. In this very chapter we are told, that by eating and drinking unworthily, is meant, taking the holy sacrament in such a rude and disorderly way, that one was hungry, and another drunken." But what is that to you? Is there any danger of your doing so? Of your eating and drinking thus unworthily? However unworthy you are to communicate, there is no fear of your communicating thus. Therefore, whatever the punishment is, of doing it thus unworthily, it does not concern you. You have no more reason from this text to disobey God, than if there was no such text in the Bible. If you speak of " eating and drinking unworthily," in the sense St. Paul uses the words; you may as well say, "I dare not communicate, for fear the church should fall;" as for fear I should eat and drink unworthily.

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9. If then you fear bringing damnation on yourself by this, you fear where no fear is. Fear it not, for eating and drinking unworthily; for that, in St. Paul's sense, ye cannot do. But I will tell you for what you shall fear damnation: for not eating and drinking at all; for not obeying your Maker and Redeemer; for disobeying his plain command; for thus setting at nought both his mercy and authority. Fear ye this for hear what his apostle saith: "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all," James ii, 10.

10. We see then how weak the objection is, "I dare not receive,* because I am unworthy." Nor is it any stronger, though the reason why you think yourself unworthy, is, that you have lately fallen into sin. It is true, our church forbids those "who have done any grievous crime," to receive it without repentance. But all that follows from this is, that we should repent before we come; not that we should neglect to come at all. To say therefore, that " a man may turn his back upon the altar, because he has lately fallen into sin; that he may impose this penance upon himself;" is talking without any warrant from Scripture. For where does the Bible teach, to atone for breaking one commandment of God, by breaking another? What advice is this? "Commit a new act of disobedience, and God will more easily forgive the past!"

11. Others there are, who, to excuse their disobedience, plead, that they are unworthy in another sense: that they "cannot live up to it; they cannot pretend to lead so holy a life, as constantly communicating VOL. II.

* The Lord's supper.

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