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SERMON XVI.

THE LORD'S SUPPER. (11.)

1 Cor. xi. 28.

"Let a man examine himself, and so let him eat of that bread, and drink of that cup."

THIS is the apostle's rule for the direction of Christians in the matter of preparation for the Lord's Supper. The first thing that strikes us is, that the examination here prescribed is to be undertaken with a view to our partaking of the Holy Communion, and is to end in such partaking; not in finding reasons and excuses for staying away, which is too often the custom in the present day. So our blessed Lord, "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." The solemn nature of the ordinance, and the danger of eating and drinking unworthily, render an examination into a man's

heart and life greatly necessary. But, then, to turn from the Lord's table after such an examination is to make it of no effect. For it is undertaken for the purpose of first showing us to ourselves; what have been our sins for which we should more especially ask forgive ness; what our weakness for which we should seek strength in this spiritual food; and then, leading us to contemplate the treasures which God has in store for them that love him, that we may knock at the door of mercy with a holy importunity. Why should any one with greater solemnity, at stated seasons (for examination ought to be our daily task), lay open to himself his frailties and his sins, but that he may exercise a deeper repentance, and may strengthen his faith in a crucified Redeemer, and sue more earnestly for grace to help in time of need; and if his heart be at enmity with any of his fellow-creatures, if he have done wrong to any one, or be indulging an unkind temper and angry speech, that he may seek to be reconciled, and to cast out the evil spirit of anger or hatred out of his heart, and be filled with the spirit of love, and meekness, and gentleness? And what is this sorrow for sins, and renewed desire of grace, and gentle forgiving temper, but the qualification expressly required of those who attend at the Lord's table? And will you, then, refuse to partake of the memorials of your Saviour's love, and pledges of pardon; and to seek the more abundant supply of grace? Will you

desire to put on the marriage garment, only that you may retire from the feast? Will you, from a feigned or mistaken humility, decline the honour which the Master of the feast would do you? Oh, but the gracious offers of our heavenly Father must not be so treated. We do not thus neglect the favours which our fellow-creatures tender to our acceptance, nor magnify the gift only that we may decline. accepting it.

But the awe and solemnity which attend this ordinance are such (you may perhaps say) as to make us fearful, lest we expose ourselves

to God's anger. And a holy fear we ought always to have upon our minds; but a superstitious fear only does great dishonour to God, and injury to ourselves. It changes the very character of the Most High, from that of a kind and tender parent, to that of a hard taskmaster; and drives out of our hearts that feeling which he would plant there as a ruling principle; namely, that of love. To magnify this ordinance of God, till it be scarce possible for any of his poor creatures to partake of it, how does this consist with a right understanding of the nature of the Gospel, or with a due esteem of the riches of God's mercy in Christ? The Gospel is a message of glad tidings to the poor in spirit, the meek and lowly, and them that tremble at God's word. It would seek and save that which is lost, would take away every stumbling block, and would heal and lead such as go on frowardly in the way of

*

their heart. It addresses itself to sinners:-to presumptuous sinners, for their conversion; to penitent sinners for peace and comfort. And its ordinances, especially this blessed sacrament, upon which its own character is so deeply engraven, would carry forward the blessed work, by inviting the ignorant to a knowledge of the truth, and giving assurance of forgiveness to the offender, and strength to the feeble. Do we profess a longing for pardon and grace, and yet neglect the appointed means of obtaining them? Shall we wait for a time when we may deem ourselves qualified to sit down as our Lord's guests? Or shall we not rather, as our Church teaches us, confess our unworthiness even to gather up the crums under his table," and therefore earnestly apply to Him whose "property is always to have mercy?"

But so much is required of those who attend at the Lord's table, so much of care never to offend, such close living to God! And God forbid that we should abate one tittle, as I said this morning, of what his holy law would lay upon us! But where do we find that less is required of those who do not attend at the Lord's table? Where do we find any permission to excuse ourselves from this high and solemn duty, in order to avoid a more strict and holy living? The thought is shocking to every pious mind. There may, indeed, be, in some sense, a fresh obligation incurred as often as we, in any way

* Isa. lvii. 14, &c.

or upon any occasion, renew our pledge of faith and obedience; and the more solemn our pledge, the greater will be the shame and guilt of disobedience. Thus, he who publicly makes profession of his faith will incur deeper disgrace if he denies it; and the fall of one who ministers in the congregation will give a severe shock and wound to the feelings of the faithful, and bring upon himself a heavier condemnation; just as a stronger sensation is excited, if a leader or a standard bearer fainteth. But these are considerations rather calculated to aid and support our weakness, than possessing any real weight or force. A breach of discipline, or failure in the day of battle, will be no more excused in the lowest soldier, than in his commander; and wilful sin or carelessness of life must meet with its punishment in the meanest of Christ's disciples. To seek evasions and excuses, and thereby think to escape from the powerful demands and pressing obligations of the Gospel is, indeed, to place ourselves in a most fearful state, the state of self-deceit added to ungodliness.

But, once more, the threatening denounced against receiving unworthily is so terrible, that, rather than incur this danger, we choose that which appears the safer side, trusting that God will pardon our weakness. And, surely, we should deal very tenderly with our more fearful brethren, knowing our own infirmities, and that, perhaps, we may err through too