SERMON VIII. ST. LUKE XXII. 19. THIS DO IN REMEMBRANCE of me. THE last two points, which I proposed to consider, relating to the Holy Communion, are now to be examined. First, What is required of those who come to it? Our obligation, as I before observed, to receive the Sacrament, arises from its being the appointment and command of Christ himself. This is a matter that should be seriously weighed, and kept constantly in our memories; for it is no light sin to disregard any positive Ordi nance of God, no trivial offence to refuse to remember Christ, in the manner which he himself appointed. If the Holy Communion be not an act necessary to be performed, why was it instituted? If it be, why is it neglected? Had it not been a necessary act, Christ, who was the Son of God, would not have ordained it, and his having ordained it, cannot but prove its necessity to every one who believes in his Holy Name. But is every man, it may be asked, to approach the Table of our Lord? Certainly every man, who has been baptized into the faith of Christ, is under obligation to do so. At the same time let it be observed, that a due preparation is absolutely requisite, previously to our entering upon so important and sacred a duty, as that of testifying our remembrance of the precious sacrifice of our Redeemer, and of dedicating ourselves anew to the service of God. We are not rashly and unadvisedly to eat the Body and drink the Blood of Christ. Before we communicate, we are required," to examine ourselves whether we repent us truly of our former sins, steadfastly purposing to lead a new life, to have a lively faith in God's mercy through Christ, with a thankful remembrance of his death, and to be in Charity with all men." This examination is absolutely necessary; for without it we shall never know the extent, nor see the true colour of our sins; never fully understand the nature of our faith, and the duties of our being; never set ourselves to do those works, which God through Christ has commanded us to do. First, We are to examine ourselves whether we repent us truly of our former sins, steadfastly purposing to lead a new life. Repentance consists of a real sorrow, what the Apostle terms, * 66 a godly sorrow," and an abhorrence of ourselves for past sins, and of a steadfast purpose to reform our hearts, and amend our ways. And the sincerity of this Repentance is proved, not only by what we feel, and what we resolve upon, but also by an actual renunciation of sin, and melioration of life. Many men are, at intervals, sensible of a certain degree of contrition and self-abhorrence for transgressions which they have committed, and make resolutions to forsake the evil of their doings, that they may live and not die; but as they do not follow these up * 2 Cor. vii. 10. 66 with faith, and prayer, and perseverance, they soon forget the impression that has been made upon them, and, *"being turned aside like a deceitful bow," relapse into their former course of iniquity. But Repentance must be sincere, and evident in actual amendment, before we can be fit guests at the Supper of our Lord. If we stay away from it, till we are free from sin, we shall never come; for we are all sinners, †" are all concluded under sin." The Sacrament, however, was instituted for the benefit of sinners, and if so, why are any sinners to be excluded? To this we reply; no sinner, how wicked soever his life may have been, is excluded, provided he truly repent of his sins, and return to God through Jesus Christ. But, if he be living in the habit of a known sin, he cannot derive any benefit from the Holy Sacrament. While the inward man is attached to a favourite transgression, it is not in a state to admit the influence of the Holy Spirit. While it is holding fellowship with Satan, although but in one Psalm lxxviii. 57. + Gal. iii. 22. |