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Christian life, which it produces; for "faith "without works is dead." 7 If we cannot show the evidence of these, the highest confidence will do us no good; and if we can, we need have no doubts concerning our spiritual condition; and though we have ever so many, provided we perceive no sufficient reason for them, we may celebrate this holy ordinance very safely. For such weaknesses in our natural temper and spirits are no way inconsistent with having, in our fixed and deliberate judgment, that "full trust in God's mercy," which the Communion-service requires; and we cannot take a more lively method, either to perfect our repentance or to strengthen our faith, than receiving the Sacrament frequently.

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Our Catechism teaches further, that our faith in Christ must be accompanied with a thankful "remembrance of his death." And surely if we believe that he died to save us, we must be thankful for it. But then the measure of our thankfulness must be taken from the goodness and constancy of its effects, not from the sensible warmth and fervency, which we cannot, ordinarily speaking, feel so strongly in spiritual things as in temporal; and of which bad persons may at times have very much, and good persons little. For that is the true thankfulness, which produces love. And this is the love of God, that we keep his "commandments." 8

But there is one commandment, as I have shown you, peculiarly connected with this ordinance. And therefore our Catechism specifies it separately, and in express terms, by requiring,

III. That “we be in charity with all men." For we can have no share in the love of our Creator, our Redeemer, and Sanctifier, unless, in imitation of it, we love one another; and, as the goodness of God is universal, so must ours be too.

(7) Jam. ii. 17.

(8) 1 John v. 3.

Receiving the holy Communion was indeed intended to increase the degree of it; but the reality we must have, before we are worthy to receive. And we must show it is real, by "forgiving them "who trespass against us;" by assisting as far as can be reasonably expected, those who need assistance in any kind; by our hearty prayers for those, whom we can help no other way; by faithfully performing the duties of our several stations and relations in life; and by condescension, mildness, and humanity towards every person, as occasion offers; all which duties, and particularly that of forgiveness, have been explained to you in their proper places.

These then being the dispositions requisite for receiving the holy Sacrament, as indeed they are for obtaining eternal happiness; we are all greatly concerned to examine ourselves, whether we have them or not; and should have been concerned to do it, though this ordinance had never been appointed. But we are now more especially bound to it with a view to this ordinance; both from the nature of it, and from St. Paul's positive injunction: "Let a man examine himself, and so let "him eat of that bread and drink of that cup."

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The principal subjects of our examinations are comprehended under the three heads just now mentioned. But as to any particular method to be taken, or time to be spent in it, or in any further preparation, we have no command; it is left to every one's prudence and voluntary piety. They who live in a constant practice of religion and virtue, are always fit for the Sacrament; and may, if the call be sudden, by reflecting for a few moments, sufficiently know that they are fit. Persons, who live in any sin, may as easily and quickly know that they are not. And it is only in doubtful cases, that any length of consideration

(9) 1 Cor. xi. 28.

is necessary to satisfy us about this matter. But it must be extremely useful for all persons, not only to be attentive to their ways constantly, but to look back upon them frequently; much more frequently than almost any one receives the Sacrament. And as things, which have no certain season fixed for them, are very apt to be neglected, we should fix upon this, as one certain season, for as particular an inspection into the state of our hearts and lives as we can well make, and can hope to be better for; joining with it suitable meditations, resolutions, and devotions. But then in the whole of this work we must be careful, neither to hurry over any part, thoughtlessly, nor lengthen it wearisomely. And in our examination we must be especially careful, neither to flatter, nor yet to affright ourselves: but observe impartially what is right in us, thank God, and take the comfort of it; acknowledge what is wrong, beg pardon, and amend it. For without amendment, being ever so sorry will avail nothing.

The last thing to be mentioned in relation to this holy Sacrament, is our behaviour at it, which ought to be very serious and reverent; such as may show, in the properest manner, that, to use the Apostle's words, we "discern" or distinguish "the Lord's body;" look on the action of receiving it, as one of no common nature, but as the religious memorial of our blessed Saviour's dying for us, and by his death establishing with us a covenant of pardon, grace, and everlasting felicity, on God's part; and of faith and holiness, on ours. With this important consideration, we should endeavour to affect our hearts deeply and tenderly; yet neither to force our minds, if we could, into immoderate transports, by which wẹ shall only bewilder and lose, instead of benefiting

(1) 1 Cor. xi. 29.

ourselves; nor express even what we ought to feel, by any improper singularities of gesture; nor yet be dejected, if we have less feeling, and even less attention to the service, than we have reason to wish. For such things may be, in a great measure at least, natural and unavoidable. Or, supposing them faults; they may be, and often are, the faults of such persons, as notwithstanding are, on the whole, very worthy communicants. They may be, for a time, useful means of keeping us humble and watchful; after that, God may deliver us from them: and should we continue all our lives afflicted with them, it would never hinder our receiving all the necessary benefits of this ordinance.

God grant that both it, and all his other gracious institutions, may continue effectually to build us up on our most holy faith in a suitable practice, that so we may ever keep ourselves in the love of God; and on good grounds "look "for the mercy of our Lord Jesus Christ, unto "eternal life." 2

LECTURE XXXIX.

The Conclusion.

HAVING now, through God's mercy, carried on these Lectures to the end of the Catechism, and in some measure explained to you every part of Christian faith and duty comprehended in it, I have only one instruction more to add, but the most important of all for you to remember and consider well that, "if ye know these things, "happy are ye, if ye do them ;" and miserable are ye, if ye do them not.

(2; Jude, verse 2), 21.

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(1) John xiii. 17.

We all know indeed by nature, in a great degree, what manner of persons we ought to be in this world; and therefore, if we fail of being such, are in a great degree inexcusable. For how little teaching soever some may have had; yet our Saviour's home question will reach even them: "Yea, and why even of yourselves judge ye not what is right ?"2" The work of the law "is written in the hearts of men, their conscience

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also bearing witness." 3 Being reasonable creatures, we are evidently bound to govern our passions, appetites, fancies, and whole behaviour, by the rules of reason. And who doth not see, that sobriety, temperance, and modesty, are things perfectly reasonable; and excess, and dissoluteness, and indecency, mischievous and shameful? Being social creatures, we are as evidently bound to whatever will make society happy. And since we are very sensible, that others ought to treat us with justice and kindness, peaceably mind their own business, and diligently provide for their own maintenance; we cannot but be sensible, that we ought to do the same things. Then lastly, being creatures capable of knowing our Creator, who is "not far from every one of us; "for in him we live, and move, and have our "being" it follows very clearly, that we are not to forget him, but worship and obey him as the Almighty, all-wise, and all-good maker and lord of the universe; acknowledge our dependance on him, be thankful to him for his mercies, and resign ourselves to his disposal.

Thus much, one should have thought, all men must have known, without supernatural teaching and certainly they might; and therefore are justly blameable and punishable, if they do not. But still it hath appeared in fact, that whether

(9) Luke xii. 57. (3) Rom. ii. 15. (4) Acts xvii. 27, 28.

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