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Bayard, Samuel, 1767-1840.
Letters on the sacrament of
the Lord's supper.

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RECOMMENDATIONS.

We arc pleased to learn that a new edition of " Letters
on the Sacrament of the Lord's Supper,'^ by Samuel Bay-
ard, Esq., a ruling- elder in the Presbyterian Church at
Princeton, New Jersey, is called for. It was first pub-
lished about sixteen or seventeen years ago, and was re-
garded as a very useful present to that portion of the reli-
gious community, for the benefit of wJiich it was intended.
The work being now out of print, the venerable author
has been requested to allow- a new impression for public
use. We are pleased to find that he has agreed to comply
with this request, and that a revised and improved edition
may soon be expected to issue from the pres». We can
freely recommend this manual as, in our oi>Jfiion, adapted
to do much good. V^

SAMUEL MILLER.

JAMES CARXAHAN.

A. ALEXANDER.

B. H. RICE.

The following is an extract from a review of Judge
Bayard's " Letters on the Sacrament of the Lord's Sup-
per," by the Rev. Dr. Ashbel Green, editor of the Chris-
tian Advocate, {see vol. i. p. 180.)

In relation to this work on the Sacrament, this able
reviewer observes — " It is a book which, in our judgment,
is not only calculated to make the reader think favourably
of the writer, but one that may be, and we trust will be,
read with great personal benefit by all who peruse it. Take
it altogether, (and we mean that it peculiarly needs to be so
taken,) and it is calculated to promote the scriptural edifi-
cation of professors of religion, of the most established
standing within the Christian Church. It is calculated to
warm their hearts, to enliven their devotional feelings,
and to give tJiem a deep and tender sense of their obliga'
tions. To those for whom it was specially and immedi-
ately intended, to such as are unduly fearful of approach -

9,

RECOMMENDATIONS.

ing- the Lord's table, and to all yoiin^ communicants, it is
fitted to be still more useful. They will, we should suppose,
be hardly able to read it without sensible and lasting bene-
fit. To their perusal we cordially recommend it."

At the close of his remarks, the reviewer, after point-
ing out certain errors, which he hopes in a second edition
will be corrected, says :

" We have pointed out these errors, or what we esteem
such, in hopes that if a second edition of this work should
be called for, the author may be induced carefully to re-
vise the whole. So good a book as we consider this to
be, ought to be rendered as perfect as the author can
make it."

Extract of a letter from the Rev. Dr. Samuel B. Hoio,
Pastor of the Reformed Dutch Churchy at New Bruns-
ii;ick, to the Rev. B. Rice, D. D.

Rev. and Dear Sir: — During the late revival in the
congregation of which I am Pastor, I found great assist-
ance from " The Letters on the Lord's Supper, by S.
Bayard, Esq.," a ruling elder in your church. They give
that information which it is important for young converts
to receive, and were very useful in removing unnecessary
doubts. I understand that the work can with difficulty
be procured, and that nearly all, if not all, the first edi-
tion, is sold. Will you pardon, my dear sir, the liberty I
take in dropping to you a few lines, to ask whether Mr.
Bayard cannot be induced to publisli a second edition.
By so doing, I think he would benefit the Church, and aid
the cause of true piety. You will much oblige me if you wiU
present this subject to Mr, Bayard. In my humble opin-
ion, the favourable reception which the book has already
experienced, its real excellence, and the commendation
which has been bestowed on it by competent judges, not
only warrant, but call for another edition.

With the highest esteem and respect,
Yours truly,

SAMUEL B. HOW.

LETTERS

sJ^^n^^^i^

SACRAMENT

OF THE

LORD'S SUPPER.

v^'

BY SAMUEL BAYARD, Esq.
A Ruling Elder in the Presbyterian Congregation at Princeton, X. J.

SECOND EDITION, REVISED AND IMPROVED.
TO WHICH IS ADDED

AN APPENDIX.

PHILADELPHIA:
WILLIAM S. MARTIEN.

1840.

^JJu^*v^

Entered according- to the act of Congress, in the year
1639, by William S. Martien, in the office of the
Clerk of the District Court, for the Eastern District
of Pennsylvania.

CONTENTS.

Preface. . . . . . 17

Introduction. . . . . 19

Letter I.

Obstacles to making an open profession of Christianity, by
participating of the Lord's Supper. - 25

Letter II.

The solemnity of this ordinance — held in the highest rev-
erence by the great body of professing Christians. 27

Letter III.

Whether the will of God in regard to this ordinance is
clearly announced. .... 29

Letter IV.
The origin of this ordinance, divine. - - 32

Letter V.

Other grounds of obligation — the infinite love and conde-
scension of the Saviour — our own happiness. 37

Letter VI.

The circumstances in which this ordinance was insti-
tilted. ..... 40

Letter VII.

Christians in tlie first age of the Church observed this
ordinance with delight. - . . 43

Letter VIII.

Objections to receiving this ordinance — want of due pre-
paration— this difiiculty removed. - - 45

Letter IX.

Other objections urged against partaking of the Lord's
Supper. - . - - - 51

14 CONTENTS.

Letter X.

The same subject continued. - - - 56

Letter XI.

A passage from the 6th chapter of St. Paul's Epistle to
the Hebrews, 4th, 5th and 6th verses explained. 61

Letter XII.

A third passage alarming to timid Christians from St.
Paul's Epistle to the Hebrews, (chapter x. 26, 27.) ex-
plained. ... - - 68

Letter XIII.
The nature of the unpardonable sin explained. 72

Letter XIV.

On the several descriptions of persons who ought not to
be admitted to this ordinance. - - 77

Letter XV.
General scruples suggested and removed. - 85

Letter XVI.

Further difficulties suggested — Ignorance of the nature
and origin of this ordinance. - - 90

Letter, XVII.

An historical review of the circumstances that led to the
institution of the Passover. - - 96

Letter XVIII.
The Sacrament of the Lord's Supper to be considered as
the Christian Passover. - - - 100

Letter XIX.

The nature and design of the Lord's Supper further illus-
trated. - - - - - 107

Letter XX.

The subject of Sacrifice and atonement further consi-
dered. - - - - • 115

Letter XXI.
On the necessity of the Lord's Supper. - 121

Letter XXII.
The benefits of the Lord's Supper considered. 120

CONTENTS. 15

Letter XXIII.
The same subject continued. - - 136

Letter XXIV.

On the duties to be observed prior to an admission to the
Lord's Supper. - - . . 142

Letter XXV.

Duties incumbent on professing Christians at the Lord's
Table. . - . . 147

Letter XXVI.

Duties subsequent to a participation of the Lord's Sup-
per. . . . - . 153

Letter XXVII.
This subject pursued. - - - 161

Letter XXVIII.

The subject resumed. The necessity of adding watchful-
ness to prayer. - - - - 169

Letter XXIX.

On the benefits and consolations attending the worthy
celebration of this ordinance. - - 177

Letter XXX.

A short recapitulation of the substance of the preceding
letters. - - - - - 185

A Prayer. ... - - 197

A Prayer, by Rev. John Logan. - - 201

Appendix. ..... 207

PREFACE

TO THE SECOND EDITION.

The first edition of this work met the approba-
tion of some of the first theologians in the United
States — of the late learned and liberal Rector of
St. Mary's Church of Burlington, Dr. Charles H.
Wharton ; of Drs. Green, Miller, and Alexander,
of the Presbyterian Church ; of Dr. Samuel B.
How, of the Dutch Reformed Church ; and also
of the late excellent John Jay, and Robert Troup,
pious and judicious Episcopalian laymen; whose
favourable opinion ought to be decisive on any
work they have read with attention.

In the present edition such parts of these letters
as were not approved by Dr. Green in liis review
of this work, have been omitted, excepting what
relates to the " unpardonable sin." On this sub-
ject the author has ventured to difi'er from his
venerable friend, and believes that the current of
authority, the opinions of the most eminent of
modern commentators, are clearly accordant with
the sentiments on this subject stated in the letters
on the Sacrament. His views on this point will
be found in the Appendix to this work.

The main design of these Letters, the object

18 PREFACE.

chiefly for which they were written was, to encou-
rage and persuade timid, hesitating and desponding
converts, particularly the young, to " come boldly
to the tlirone of grace that they might obtain mercy,
and find grace to help in time of need."

That they have been attended with this happy
effect in many instances, the author has had the
satisfaction to learn from various quarters. Heaven
grant that the same blessed result may attend the
publication of the present edition.

The reader will find nothing sectarian in this
work. It is calculated for orthodox Christians of
every denomination. It is hostile to the opinions
of the Unitarian and Socinian, of Neologists and
Rationalists; of all who deny "the Lord who
bought them," and of all who disbelieve the doc-
trines of Christ's divinity ; of his meritorious
death, and his imputed righteousness. On these
points, the author most heartily agrees with the
sentiments of Professor Hodge, in his admirable
work on the Epistle to the Romans.

These sentiments have not been adopted without
much attention and close examination; but after a
careful perusal of the Scriptures for more than half
a century, the author (now in his seventy-third
year) finds himself more confirmed in his judg-
ment that they are, beyond all doubt, the pure and
genuine doctrines of the sacred Scriptures.

INTRODUCTION.

The following Letters are intended, not for the
information of the learned, but for the assistance
of plain serious Christians. They are designed to
assist persons whose piety is associated with that
tenderness of conscience, which deters them from
coming to the Sacrament of the Lord's Supper, by
suggesting scruples that have no just foundation in
the sacred Scriptures. Persons of this character,
whose reading has been almost exclusively con-
fined to the Bible, and to a few books of a practi-
cal nature, are often led into a misapprehension of
the true meaning of some difficult passages in the
sacred volume, from not having access to the
means of correct information. They are perhaps
anxious to conform to an acknowledged duty ; but
think it safer to abstain, than to encounter the
perils which they apprehend from an unworthy
participation of this sacred ordinance. To relieve
minds of this description, from scruples, at once
painful and unfounded, was the chief motive that
led to the composition of the following letters.
But this is not the whole that has been here

20 INTRODUCTION.

attempted. The investigation of the true meaning
of certain passages in the Epistles of St. Paul, has
led to a statement of the obligations which should
influence all true believers, to obey the injunction
of our Lord in coming to this ordinance. It has
led also to a designation of several classes of per-
sons, whose principles or deportment, do, or ought
to exclude them from this feast of love. A view
is then taken of the nature and design of this
Sacrament, and some observations added on the
duties it exacts, the benefits it confers, and the
consolations it is calculated to produce.

Such is the aim of the following work. Should
it have the effect of dissipating the doubts and
scruples even of a small number of pious, but
timid believers ; should it but in a few instances,
serve to enlighten and edify intelligent and devout,
though unlearned readers, it will amply repay the
research and labour it has occasioned.

Nor let it be deemed presumptuous in a layman
to undertake a task which many may be disposed
to think belongs exclusively to professed theolo-
gians. Had the work been intended only for
professors or students of theology, this objection
would have been just and valid ; but as it is design-
ed for the use of classes of Christians, who have
neither the means of obtaining that diversified
knowledge which lies scattered over the pages of
learned commentators, nor leisure, from the neces-
sary business of life, to remove their doubts, this

INTRODUCTION. 21

circumstance it is hoped will apologize for the
present undertaking.

There is, however, a better reason for such a
work, than even the one now assigned. On the
subject of religion, with many persons the pro-
ductions of a layman have more influence than
those of a clergyman. The one writes, they say,
from professional interest or prejudice ; but the
other must write or speak on this subject from
personal conviction, or from sincere attachment to
the cause.

An excellent writer in defence of revealed reli-
gion, in speaking of Mr. Wilberforce's " Practi-
cal Fieiv,'' observes: "If we had a number of
such able and faithful labourers in the cause of
Christianity, among the laiti/, much good might
be expected to result from their endeavours. Men
of this description are peculiarly called upon in
the present day, when infidelity is making such
rapid advances, to exert themselves in every possi-
ble ivay, to stop the torrent of iniquity, which is
ready to bear dov/n all before it."*

And elsewhare,t he urges this point more
warmly. " Learned laymen especially," says he,
*' should come forward in vindication of the gos-
pel; since every thing which proceeds from the
clergy on religion, is supposed to spring from a
self-interested source. Wilberforce has done him-

* Simpson's Plea for Religion, p. 247. t Page 33L

22 INTRODUCTION.

self much honour. He is a bold and able advo-
cate for a much injured cause. No less so, is
Mrs. Hannah Moore. She is a credit to her sex,
and a blessing to her country. It is scarcely pos-
sible, however, for authors on this subject, to be
too numerous. We are not wanting in clerical
writers, but those who have treated on subjects
purely religious, among other ranks of society,
are comparatively few."

In accordance with the foregoing extract, from
the Rev. Mr. Simpson's " Plea for Religion," are
the following just and striking observations, taken
from an excellent discourse, by the Rev. Dr.
Green, late president of New Jersey College. In
his sermon on " The union of piety and science,"
he observes :

" But I fear I have referred too much to the
clergy, in what I have said. It is the union of
science with piety in the laity, which often has an
influence not less propitious in the promotion of
religion, as w^ell as in the concerns of civil society.
Removed from all suspicion of professional mo-
tives, of all zeal to support that which supports
himself, when a layman of genius and erudition,
who is also distinguished for piety, comes forward
to plead the cause of religion, he does it with
immense advantage.

" The fact itself goes far to shut the mouth of
infidelity. It can no longer utter the stale cry of
' priestcraft ;' or, ♦ the man is following his trade.

INTRODUCTION. 23

and writing for his bread.' One secular man of
great parts and learning may, on this account,
serve the cause of Christ, beyond many in the
sacred office. Who can estimate the evils that
have been prevented, and the good that has result-
ed, from such men appearing on the side of reli-
gion, as Grotius and Boyle, and Hale and Selden,
and Newton and Pascal, and Boeriiaave and Addi-
son, and Euler, and Haller, and Johnson, and
Bonnet, and Beattie, and Jones, and the titled
Teignmouth, more truly ennobled by his office
and services, as president of the British and Fo-
reign Bible Society, than if a crown had been
added to his coronet.

" But in characters of far less eminence than
these, in common cases, where liberally minded
and liberally educated laymen are noted for piety,
their example and influence are often inestimably
precious. At the bar, on the bench, in the camp,
in the navy, or in the compting-house, they may
do more good than many, who enter the sacred
desk:'

In Europe, many laymen, eminent for their
piety and their learning, have already maintained
the cause of revealed truth, with intelligence and
zeal. In the United States, a very small number
of this description have as yet arisen, since from
colonists we became an united and independent
nation. But the time is fast approaching, when
pious laymen, obtaining leisure by the accumula-

24 INTRODUCTION.

tion of property, and emulous of the example of
such men as Locke, of West, of Addison, of Wil-
berforce, or of Teignmouth, we trust will come
forward, in defence of that system of revealed
truth, which constitutes the chief happiness of the
present life, and is the pledge of surer and higher
felicity in the life to come. Already in the ranks
of sacred literature, we recognize the venerable
names of a Boudinot, a Galloway, and a Thomson.
Pursuing their footsteps, may numbers of Ameri-
can laymen regard it as their highest honour to
serve the cause of religion by their pen, as well
as by their example; remembering that "they
that be wise, shall shine as the brightness of the
firmament; and they that turn many to righteous-
ness, as the stars for ever and ever."

SACRAMENT

OF THE

LORD'S SUPPER.

LETTER I.

My Dear Friend — I sincerely sympathize with
you in your present difficulties. That you have
long cherished a desire to partake of the Lord's
Supper ; that you have felt it a duty to obey the
solemn injunction of that Saviour who said "Do
this in remembrance of me ;" that you have anx-
iously sought by inquiry, by reading, and by
prayer, to overcome those obstacles that have op-
posed your taking a place at the table of the Lord
among his professed disciples, I have no reason to
doubt. Still, however, you hesitate. You cannot
come to the resolution of making a public profes-
sion of your faith, by a participation of those em-
blems which "show forth the death" of your
ascended Saviour. You postpone the discharge of
this important duty, I know, not from any want of
respect to the ordinance ; not from contempt of the
authority that enjoins it; nor from any doubt of
its salutary influence on the temper and conduct of
real Christians; but from a diffidence of your own
state ; from a dread of " eating and drinking" tm-
worthily^ and thus of incurring greater guilt than
by abstaining altogether from the ordinance. Your
scruples, you say, are confirmed by the evident

26 THE SACRAMENT OF

meaning of certain passages in the writings of an
inspired apostle ; and until your views on these
subjects are changed, you contend, that consistently
with the light you now enjoy, and the regard you
owe to the dictates of conscience, you cannot ven-
ture publicly to array yourself under the banner of
the cross.

I must acknowledge, my dear friend, that your
scruples are not groundless. That you should
hesitate and consider well a subject that concerns
your everlasting welfare ; that you should cau-
tiously enter on a path from which you cannot re-
cede without injury to your character, and much
personal suffering; this is not a matter of surprise;
and that you should misapprehend certain passages
of Scripture which for ages have been a stumbling
block to multitudes of sincere, but unenlightened
Christians, is more a subject of regret, than of
wonder.

The apostle Peter himself, speaking of some
passages in the writings of the apostle Paul says,
" as also in all his epistles, speaking in them of
these things ; in whii-h are some things hard to he
understood, which they that are unlearned and
mistable wrest, as they do also the other Scrip-
tures, unto their own destruction." (2 Pet. iii. 16.)

On a subject so inieresting to your peace of
mind you ask my assistance. It is a request that
I cannot refuse, however imperfect my information,
or however slender my qualiticalion for the task
may be. I cannot decline contributing according to
the measure of my ability, whatever may have a
tendency to promote ynur spiritual welfare. My
hope and prayer is, that the seed, although sown
by an unskilful hand, may spring up in your own
heart, and in the hearts of others, and may bear
fruit, "some an hundred fold, some sixty, and
some thirty." I am yours, &c. S. B.

THE lord's supper. 27

LETTER II.

My Dear Friend — The ordinance of the Lord's
Supper, is indeed a solemn rite : it has always
been so regarded since its first institution. The
primitive Christians considered it as a test of dis-
cipleship. For centuries after their Lord's ascen-
sion, they commemorated his sufferings and his
love, in this sacred ordinance, with the return of
every Lord's day. It served to awaken their zeal,
to confirm their faith, and to sustain their fortitude,
amidst the dangers that encompassed them ; and
in the prospect of those sufferings, and of that mar-
tyrdom, which at many periods was the inevitable
consequence of a public profession of Christianity.
This orditiance, though rejected by some religious
denominations, and too mucli neglected by indi-
viduals who call themselves Christians, is still enti-
tled to the highest veneration of all devout believers.
But you inquire, " Is a participation of it essential
to salvation? do we forfeit heaven by refusing to
partake of this ordinance ?" Assuredly not. It is
nowhere asserted in the Scriptures that without
such participation, we cannot be saved. Our
Divine Legislator has not put this rite on tlie same
footing with Repentance, Faith, and Obedience.
Yet unquestionably, great guilt may be incurred
by refusing obedience to the command that enjoins
it. " If any man love me," says the Saviour, " he
will keep my commandments." The servant who
knew his Lord's will, and did it not, was to be
beaten with many singes. " Therefore," says the
apostle James, '*to him Xh-^i knoweth to do good
and doeth it no^ to him it is sm." (James iv. 17.)
We shall be judged without doubt according to
the measure of light we have enjoyed. If but one
talent has been confided to us, we shall not be

28 THE SACRAMEiNT OF

required to account for the use of ten. If the love
of " God manifest in the flesh," so clearly set forth
in this sacred institution, is often presented to our
view ; and if at the same time we have the oracles
of truth in our hands to consult and study; if to
these be added, public instruction from the autho-
rised ministers of the gospel, and the opportunity
of consulting able expounders of the Scripture; and
if, notwitstanding all these aids, we refuse to in-
quire into our duty, or to obey, when we have un-
derstood it; can we persuade ourselves that we
are altogether guiltless ? I must confess that there
is some apology for those who sin through defect
of light, or of understanding. The apostle Paul
acknowledges that although he " was a blasphemer
and persecutor and injurious," yet he obtained
mercy, because " he did wignorantly in unbelief."
(1 Tim. i. 13.) But where an enjoined duty is
neglected, or a known commandment is wilfully
disobeyed, such disobedience obviously merits re-
prehension or punishment. Even to an earthly
parent or magistrate, would not such a disposition
be considered as clear evidence of a refractory
spirit, and call for punishment at once prompt and
effective 1

And will any one cherish the sentiment, that
because our Sovereign Legislator and Judge is be-
yond our view, he knows not our thoughts or
actions, and will not bring us into judgment
for what we now do ? Can we recognize his om-
niscience, and not feel persuaded that while he
approves every act of faitli and obedience, he will
also mark with disapprobation every refusal of
obedience to his commands ; every instance of dis-
respect to his authority ; and every act of hostility
to his government? However merciful and gra-
cious he may be, it is to the penitent, to the humble,
and obedient, that his mercy is peculiarly promised.

THE lord's supper. 29

Let no one then incur guilt by voluntarily diso-
beying a known command of a Divine Legislator.
*' The will of God," says the learned and excel-
lent Archbishop Newcombe,* ^^ externally declared^
is a sufficient ground of moral obligation to all his
creatiwes,^^ " because an all-wise and absolutely
perfect being can only will what is right. A clear
perception of duty must likewise induce an obliga-
tion on every intelligent being ; for God has so
framed all such that they are a law to themselves,
thus binding them to a particular mode of conduct,
which is ultimately God's act and will, made
known in a different manner." I remain truly
yours.

LETTER m.

My Dear Friend — The first great question then
to be settled is — Has " the will of God been exter-
nally declared" in regard to this ordinance, so as
to leave no doubt of its being a divinely appointed
institution ?

To be fully satisfied on this subject, it is only
necessary to have recourse to the account given of
it by three of the evangelists, and by the apostle
Paul. St. Matthew, who was himself an eye wit-
ness of all that passed at the institution of this rite,
after relating the manner in which our Lord cele-
brated the Jewish Passover with his disciples,
says, (ch. xxvi. 26.) " And as they were eating,
Jesus took bread and blessed (God) and brake and
gave to his disciples, and said, take, eat; this is
my body. And he took the cup, and gave thanks,

* See observations on our Lord as a Divine Instructor,
page 33.

30 THE SACRAMENT OF

and gave to them, saying, Drink ye all of it : for
this is my blood of the New Testament, (or cove-
nant) which is shed for many, for the remission of
sins."

St Mark's account of the institution is in these
words : " And as they did eat, Jesus took bread
and blessed and brake it, and gave to them and
said, Take, eat ; this is my body. And he took
the cup, and when he had given thanks, he gave it
to them, and they all drank of it. And he said
unto them. This is my blood of the New Testament,
(or covenant) which is shed for many."

In St. Luke's gospel, the following account is
given: — "And he (Jesus) took bread, and gave
thanks, and brake it, and gave to them, saying,
This is my body which is given for you : this do
in remembrance of me. Likewise also the cup
after supper, saying. This cup is the New Testa-
ment (or covenant) in my blood which is shed for
you." — St. Paul's account of the institution is re-
corded in 1 Corinthians, xi. 23. " For I have
received of the Lord, that which also I delivered
to you, that the Lord Jesus, the same night in
which he was betrayed, took bread, and when he
had given thanks he brake it, and said. Take,
eat; this is my body which is broken for you:
this do in remembrance of meJ'^ After the same
manner also he took the cup, when he had supped,
saying " this cup is the New Testament (or
covenant) in my blood : this do ye, as oft as
ye drink it, in remembrance of me." " For,"
adds the apostle, " as often as ye eat this bread,
and drink this cup, ye do show the Lord's death
till he come."

After attentively comparing these several ac-
counts of the first institution of the Lord's Supper,
who can doubt of its divine original ? who can
reasonably imagine that it was not intended as a

THE lord's supper. 31

perpetual memorial of the example, the precepts,
the sufferings, but above all, of the atoning death
of our blessed Redeemer?

It is true that two of the evangelists, (Matthew
and Mark,) omit the injunction of our Lord —
"This do in remembrance of me." But it is re-
corded by St. Luke, whose gospel was composed
several years after the publication of the two for-
mer, and who states in his preface that he had
" a perfect understanding of all things from the
very first," communicated to him by those " who
from the beginning were eye-witnesses of the
word." And St. Paul who wrote his first epistle
to the Corinthians about thirty years after the
death of our Lord, and who received his knowledge
of the institution, as he assures us, from the Lord
Jesus himself, repeats the injunction from the Sa-
viour, as well after drinking wine, as after eating
bread, in memory of him. The declaration of the
apostle that " as oft as we eat this bread and drink
this cup, we do show the " Lord's death till he
come," evidently shows that the ordinance was
not only administered to the Corinthians thirty
years after the ascension of our Lord ; but that it
was intended that it should be continued to the
end of time.

Let it not then be imagined, that this ordinance
was of a temporary nature ; that our Lord's injunc-
tion was addressed to his immediate followers,
and not to his disciples through the successive pe-
riods of time, till his second advent. I know that
there is a very respectable denomination of Chris-
tians who maintain this doctrine. But with equal
justice might they urge that all the divine com-
mands, all the moral discourses, the instructive
parables, and rich consolations addressed to his
disciples at different times during his public min-
istry, were also intended only for his immediate

32 THE SACRAMENT OF

followers. This is a conclusion they would reluc-
tantly admit, neither will the great body of Chris-
tians of other denominations admit, that from the
very origin of Christianity to the present day, the
believers in Divine Revelation, would almost with
one consent have agreed to observe as a sacred in-
stitution, the Sacrament of the Lord's Supper, had
they not been assured that it was a Divine appoint-
ment, and of perpetual obligation. I am truly
yours, &c.

LETTER IV.

My Dear Friend — Having now come to the
conclusion that this holy ordinance is of divine
origin ; and that the continuance of it was enjoined
by our Lord as a memorial of his perfect example
in life, and of his atoning death on the cross ; the
next important subject for our consideration is, the
obligation under which his followers are laid, to
obey his commands. " This do in remembrance
of me," is not a mere recommendation; it is not a
matter of advice, which we are allowed to follow
or reject, according to the suggestions of our own
fancy, or the inclination of our own wills. It is
imperative and obligatory on all who acknowledge
themselves to be Christians in fact as well as in
na)7ie.

To this injunction we owe a prompt obedience
on various grounds — 1. It is from the Creator ^
the Universe. "In the beginning" says St. John
" was the Word, and the Word was with Godi
and the Word was God: all things were made b^^i
him, and without him was not any thing made tha|
was made." (John chap. i. 1 — 3.) — The apostl
Paul declares (Eph. iii. 9.) that " God created a"

THE lord's supper. 33

things by Jesus Christ;" "by whom also he
made the worlds." (Heb. i. 2.) And the same apos-
tle more fully slates; "For by h\m{J€si(S Christ)
were all things created that are in heaven and that
are in earth, visible and invisible, whether they be
thrones or dominions or principalities or powers ;
all things were created by him and for him."
(Coloss. i. 16.) 2. This command is from that
Supreme Legislator, whose will is a rightful law
to every created intelligence. " There is one
lawgiver" {or Legislator as in the French version)
says the aposUe James, " who is able to save and
to destroy." (James iv. 12.)

In the bosom of every rational being wlio has
attained the age of moral agency, he has implanted
the principle of conscience, which under the gui-
dance of the understanding is a rule of action.
''For" — says the apostle Paul in his epistle to the
Romans, (chap. ii. 14, 15.) "when the Gentiles
which have not the law, do by nature the things
contained in the law, these having not the law, are
a laiv to themselves : which show the work of
the law written in their hearts ; their conscience
also bearing witness, and their thoughts the mean
while accusinsr, or else excusins^ one another."

But not willing to leave his creature man to the
guidance of the light of nature, he mercifully,
through the agency of his servant Moses, super-
added the moral law, as contained in the ten com-
mandments. In the writings of inspired men, from
the giving of the law at mount Sinai, until his ad-
vent on earth, he has added many illustrations of
this moral code. But while on earth, he epitomized
the commandments and reduced them to two plain
injunctions ; Supreme love to God, and ^just re-
gard/or our fellow creatures.

On these two, he declares, " hang all the law
and the prophets." His commands and instruc-

34 THE SACRAMENT OF

tions while on earth, though delivered with infi-
nite meekness and condescension, were delivered
with authority: "The people were astonished at
his doctrine; for he taught them as one having
authority, and not as the Scribes." (Matt. vii. 28,
29.)

When the Gospel was first preached, its pro-
gress was rapid, but it was among " the poor of
this world, who were rich in faith." Centuries
elapsed before its rules became the law of states
or kingdoms. Eventually, however, the " stone,
cut out of the mountain without hands, brake in
pieces" the great image composed of iron, brass,
gold, silver and clay ; subdued the immense Ro-
man Empire ; and has ever since been gradually,
according to the sure word of prophecy, (Dan. ii.
35.) gaining new additions — till at length it shall
" become a great mountain and fill the wdiole
earth."

3. But it is not merely in our relations to him
as our Creator and Supreme Lawgiver, that we
owe him respect and obedience. Our obligations
are increased from our relations to him as our
Preserver and Bedeemer. He not only has given
us existence ; to most of our race he has made that
existence a blessing. He has endowed us with
rational faculties, given us wisdom above the
brutes that perish. He has made us but a little
lower than the angels. He has made all nature
"beauty to the eye, and music to the ear." He
supplies us with our daily food, our raiment, our
shelter and our friends. The light that cheers us,
the air that refreshes, the fruits that nourish us,
all are his gifts, and to him are we indebted for
present blessings, and for every hope that irra-
diates the path of life.

But our obligations do not end here. He has
higher claims to our love and our obedience. He

THE lord's supper. 35

is our Redeemer from the guilt and misery of sin.
He has "bought us with a piice.'' (1 Cor. vi.
20.) — He has " redeemed us from the curse of the
law." (Gal. iii. 13.)

In him " we have rede?nption ihrough his blood,
the forgiveness of sins, according to the riches
of his grace," (Eph. i. 7—14.) We are " redeem-
ed not with corruptible things, but wMth the pre-
cious blood of Christ." (1 Pel. i. 18, 19.)—" Thou
hast redeemed us to God by thy blood" say the
glorious host of heaven. (Rev. v. 9.)

By nature we are the slaves of Satan ; but our
blessed Redeemer has rescued us from this bon-
dage, and brought us into the liberty of his gospel.
By adoption he has made us " heirs of an in-
heritance that is undefiled and that fadeth not
away."

How immeasurable are the obligations he thus
confers ! The burdened conscience is relieved.
The heart that has been penetrated with a keen
sense of remorse, for unpardoned sins, finds in the
sacrifice of Immanuel an all sufficient atonement,
a perfect satisfaction to Divine Justice — and a
"Way of reconciliation opened to the Father of
Mercies.

4. But a further obligation is laid on professing
Christians to obey the injunctions of the Lord
Jesus Christ, by a reference to the future. He
is the appointed Judge of the Universe and has
promised e/e?'?2«/ ///e as the reward of obedience to
his commands, ^fter the lapse of a few more
centuries, when the present economy shall have
accomplished the ends for which it was designed,
" these heavens, (we are assured) will vanish
as a scroll, and this earth with all things on it,
shall be burnt up." Then shall " The Son of Man
come in his glory, and all his holy angels with
him ; and then he shall sit on the throne of his

36 THE SACRAMENT OF

glory. Before him shall be gathered all nations ;
and he shall separate them one from another, as a
shepherd divideth the sheep from the goals. He
shall set the sheep on his right hand, and the goats
on the left." (Matt. xxv. 31. — Luke ix. 26, &c.)
** God hath appointed a day in which he will
judge the world in righteousness by that man
whom he hath ordained." (Acts xvii. 31.) "God
shall judge the secrets of men by Jesus Christ."
(Rom. ii. 16.) " The Lord Jesus shall judge the
quick and dead at his appearing and his kingdom."
(2 Tim. IV. 1.)

Let us be impressed with this solemn truth,
that our rightful Lawgiver, who, while on earth,
where he celebrated his last passover and had
broken bread, said to his disciples — "take, eat;
this is my body ; this do in remembrance of me,"
will be our final Judge, who will array us before
his bar, to receive from his righteous award, " ac-
cording to our deeds, whether they have been good
or evil." And let us further call to mind in con-
nexion with this awful fact, the assurance that
" the Lord Jesus Christ shall be revealed from
heaven with his mighty angels, in flaming fire,
taking vengeance on them that know not God,
and that obey not the gospel of our Lord Jesus
Christ; who shall be punished with everlasting
destruction from the presence of the Lord, and
from the glory of his power." (2 Thes. i.7,8,9.)
A full belief of these momentous passages of sacred
Scripture, we may suppose, would leave no room
for hesitation, whether we should, or should not
obey a known injunction of our Divine iVIaster.
When he sent forth his disciples to preach to the
Jewish nation, he said to them, " Into whatever
city or town ye shall enter and they shall not re-
ceive you, nor hear your zvords^ when ye depart
shake off the dust of your feet. Verily 1 say unto

THE lord's supper. 37

you that it shall be more tolerable for the land of
Sodom and Gomorrah, in the day of judgment,
than for that city." (Matt. x. 11, 14, 15.)

" Knowing the terrors of the Lord we persuade
men," says an inspired apostle. (2 Cor. v. 11.)
Let no one then who professes to believe in di-
vine revelation, lightly disobey what an almighty
Saviour has enjoined. Let all who consider that
eternal life, which is the promised recompense of
obedience, is an object deserving their highest re-
gard, reflect well on the obligations under which
they lie to the Lord Jesus, as their Creator, Le-
gislator, Preserver, Redeemer, and their final
Judge; — and in reference to the account they
will have to render at his bar, and to the punish-
ment which disobedience will then incur, let them
appreciate the iniinile importance of cheerfully
obeying his precepts and injunctions.

LETTER V.

My Dear Friend — Beside the grounds of obli-
gation to obedience which have been already sta-
ted, there are others which ought powerfully to
influence an intelligent and moral being. The in-
finite condescension and love of our exalted Sa-
viour should penetrate the heart of his followers
with the most ardent gratitude. " Although in the
form of God, he thought it not robbery to be
equal with God ; but made himself of no reputa-
tion, and took upon him the form of a servant,
and was made in the likeness of men ; and being
found in fashion as a man, he humbled himself
and became obedient unto death, even the death
of the cross." (Philip, ii. 6, 7.) And " though
he was rich, yet for your sakes he became poor,

38 THE SACRAMENT OF

that ye, throiiffh his poverty might be made rich."
(2 Cor. viii. 9.)

And for this unspeakable condescension what
return does lie claim ? He claims the love and
gratitude, and obedience of his followers. " If ye
love me," said he to his immediate disciples,
" keep my commandments." (John xiv. 15.) " He
that hath my commandments, and keepelh them,
he it is that loveth me ; and he that loveth me,
shall be loved of my Father, and I will manifest
myself to him. (John xiv. 21, 22, 23.) "He that
loveth me not, keepelh not my sayings."

In the exercise of love, of graliliide, and obedi-
ence to the Divine Author of our relio-ion, his
professed followers will consult at once their high-
est interest, and their purest happiness. " In his
favour is life." (Psal. xxx. 5.) " His loving kind-
ness is better than life." (Psal. Ixiii. 5.) There
can be no greater good than to secure the appro-
bation of the Supreme Being. In ten thousand
ways he can either bless us, or render us mise-
rable, even in the present life; and our future des-
tiny rests altogether on his sovereign will.

A judicious author* before quoted, observes on
this subject, " that our liOrd not only convinces
our reason that we ought to obey him ; he like-
wise influences our will and affections by motives
excellendy adapted to our nature. He leads us to
a grateful obedlenre by exhibiting to us, both the
wonders of God's love, and his own no less asto-
nishing acts of love, in assuming our nature and
laying down his life for us ; and he gives us a
most affecting inducement to observe his laws
when he says. Ye are my friends, if ye do what-
ever I command you." (John xv. 31.)

We should regard with utter aversion and dis-

* Archbishop Newcombe.

THE lord's supper. 39

gust, a child who repaid the care and affection of
a wise and tender parent with ingratitude and dis-
respect. We should esteem that person a dis-
grace to his species, who for favours, great,
repealed, and lasting, made no return to his bene-
factor but neglect or contempt. But what are all
the care and tenderness of our earthly parents
compared with those of our Father in heaven?
and what the highest favours, y;e can receive from
an earthly benefactor, compared with that "peace
of God which passeih all understanding," that
faith, and hope, and joy, which are the fruits of
the Holy Spirit, ami tlie purchase of a Saviour's
death ?

It was the sentiment of the wisest philosopher
of Pagan antiquity, that " if virtue could appear
on earth, in a human form, she would attract uni-
versal esteem and love."

Christians know that virtue, far transcending
the highest conceptions of the heathen sage ;
that perfect excellence has appeared in the Per-
son of the Lord Jesus ('hrist. But what was his
reception even among llie chosen seed of Abra-
ham ? "He came to his own (^dominions] but
his own [peculiar people] received him not."
(John i. 11.) He was neixlecied, despised, per-
secuted, slandered, and tiually put to an excruciat-
ing death by sinners whom he came to redeem
from the guilt and slavery of sin.

But although the JhwIsIi nation rejected their
rightful Sovereign, he had a chosen {i^w, who lis-
tened to his insiruciious, who obeyed his com-
mands, and humbly endeavoured to copy his
example. They hesitated not, daily to take up
their cross, and to follow their Master through good
report and evil report; and in many instances
calmly encountered death, in attestation of their

40 THE SACRAMENT OF

faith in his doctrines, and of their devotion to his
cause.

Happy were it for the professed followers of
this Divine Teacher, could they observe every
command he has left for their direction. Could
they often call to remembrance what he has done
and suffered for them ; and thus be enabled to
serve him with their time and talents, their souls
and bodies, which is nothing more than " a rea-
sonable service."

LETTER VI.

My Dear Friend — Having contemplated the ob-
ligations that should influence believers in divine
revelation to obey the solemn injunction of our
Lord, often to commemorate his compassion, his
sufferings, and his death ; and having stated some
of the leading motives that should prompt us to
the discharge of this duly; let us for a moment
pause, and looiv back to the hour when our Lord
celebrated his last passover with his disciples, and
to the circumstances under which this ordinance
was instituted.

See the blessed Saviour surrounded by his
apostles, with whom he had most intimately asso-
ciated, during the short period of his public minis-
try. They had left their little all to follow him;
they had seen h.is miracles; they had shared his
persecutions by the .Jewish Priesthood. Some of
ihem had beheld his transfiguration on Mount Ta-
bor; all had henrd him "speak as never man
spake ;" and they iiad cherished the expectation
that it was he who at " this time would have re-
stored the kingdom to Israel," (Acts i. 0.) and

THE lord's supper. 41

have established a kingdom of transcendent power,
and unlimited extent. From this select and at-
tached band, the Saviour was now about to be
parted. He knew what sorrow would fill their
hearts ; he was aware of his approaching agony
in the garden of Gethsemane ; he foresaw that on
that very night he would be betrayed by one dis-
ciple, that on the morrow be denied by another,
(the most ardent, and intrepid of the whole,) and
finally be deserted by all : that on the morrow
he would be dragged before a prejudiced and im-
placable Sanhedrim ; before a corrupt heathen
judge, that he would be insulted, slandered, ex-
posed to the rude violence of an infuriate popu-
lace : that for six hours he would be suspended on
a cross, agonized with pain, and be the subject of
unfeeling mockerj" ; that he would be beset by
the powers of darkness, and be forsaken of his
Heavenly Father. Yet with all these tremendous
sufferings in immediate prospect, behold him
calmly sitting at supper with his disciples, con-
descendingly washing their feet, and comforting
their depressed minds. Under circumstances so
solemn and affecting, he institutes this solemn
ordinance ; he takes bread, breaks it, and says,
"take, eat; — do this in remembrance of me."
After my departure celebrate this feast ; regard it
as the seal and pledge of my love to you, and
while you eat and drink, say, this is the memorial
of the infinite compassion of our ascended Lord.
During my residence on earth I have given you
daily proofs of my confidence and regard. Leaving
the glory I had with the Father before the foun-
dation of the world, I have assumed a mortal form ;
I have sojourned with you, encompassed by in-
firmity and suflering ; have lived poor and neglect-
ed ; yet I have passed my days on earth in healing
the sick, instructing the ignorant, restoring sight

4

42 THE SACRAMENT OF

to the blind, and life to the dead. But now the
hour is at hand when you will see me agonized
and prostrate. This is the hour of darkness and
distress. To-morrow suspended on the cross, I
must finish the -work of expiation, and go to my
Fatlier in Heaven. But, " Let not your hearts
be troubled ; ye believe in God, believe also in
me." As I have led you, instructed and comfort-
ed you hitherto, I will not leave you fatherless.
" In my Father's house there are many mansions ;
I go to prepare a place for you, and I will come
again to receive you, that where I am, ye may be
also." In the mean time I leave you one com-
mand ; it is plain, it is easy. It puts the seal on
my past benefits, and is the pledge of greater
blessings in reserve. It will serve to awaken in
your memories all I have said and done for you.
" Take this bread, eat; it is the emblem of my
body that to-morrow v/ill be broken for you, on
the cross. Take this cup ; drink ye all of it : it
is the emblem of my blood, that to-morrow will
be shed for you, for the remission of sin. — Do
this in remembrance of me ; for as oft as ye do
this, ye will show forth my death, with all the
blessings connected with it, until I shall come
again in the glory of my Father and with the holy
angels, to judge the universe." And is it possi-
ble that any heart, susceptible of gratitude or at-
tachment, can resist an appeal so tender, so affect-
ing? You have long hesitated, my dear friend, to
obey this dying command of your Divine Master.
But can you still delay ? In the contemplation
of such exalted love as that of our blessed Re-
deemer, at this awful moment, are you not al-
most compelled to exclaim — " Yes, dearest Lord,
I submit. I have too long postponed obedience to
thy kind injunction. I will remember thee. I will
recall thy many proofs of goodness through my

THE LORD S SUPPER. 43

past life. I will read the history ol" thy love to
sinners. I will remember thy life of suffering, and
thy death of torture. I will remember the great,
and all sufficient sacrifice thou hast made for the
sins of the world, and with thy bright example in
view, and often calling to mind the instructive les-
sons thou hast given to thy followers, I will hum-
bly endeavour to pursue the path thou hast marked,
till my race on earth is finished ; when, through
thy grace, I shall hope to reach those mansions
above, which thou hast gone before to provide for
thy sincere disciples."

LETTER VII.

My Dear Friend — To a mind that thinks cor-
rectly, and to a heart that is rightly disposed, the
performance of a known duty is at once a privi-
lege and a pleasure. We delight to anticipate the
wishes of those v.diom we truly love. Sincere
affection makes the discharge of the severest
duties easy and pleasant. The celebrated iMrs.
Howe used to say in speaking of her deceased
father — " That she would have preferred death, to
his displeasure." — When the disciples of our Lord,
at the well near Samaria, pressed him to take food,
"My meat,"" he replied, "is to do the will of
him that sent me, and to finish his work." (John
iv. 34.) Let tlie timid believer once come to the
resolution of enlisting under the banner of the
cross, and of submitting to the discipline of the
gospel, and he will, through the grace that will be
afforded, in answer to prayer, find "the yoke" of
his Saviour e«si/, and his "burden light." It is
delightful to go back to the first ages of Chris-
tianity, and to see with what cheerfulness, with

44 THE SACRAMENT OF

what undaunted firmness, the early disciples, in
obedience to the injunction of their Lord, cele-
brated the Sacrament of his Supper.

Shortly after his ascension, St. Luke informs
us (Acts ii. 44, 46, 47.) that " all that believed
were together, and had all things common, —
and they continuing daily with one accord in the
temple, and breaking bread from house to house,
did eat their meat (food) with gladness and sin-
gleness of heart, praising God, and having favour
with all the people."

The same sacred historian informs us (Acts xx.
7.) that " upon the first day of the week, when
the disciples (at Troas) came together to break
bread, Paul preached to them," &c. It was long
the practice of these ancient believers to celebrate
this festival of love with the return of every Lord's
day. They attached much importance to it. It
was considered as the evidence of their faith in
Christ, and their union to him as the Captain of
their salvation. It was the " sacramentum " — the
oath of their allegiance to him ; and the refusal to
partake of this ordinance was regarded as an abju-
ration of his cause and interest.

How often, during those sanguinary persecutions
which the church witnessed in its infant state, were
the disciples of Christ compelled to worship in
secret apartments, in caverns, and in solitudes.
Here they listened to the instructions and exhorta-
tions of their pastors ; here they read or heard the
history of their ascended Lord ; here they solaced
each other with the assurance of his presence and
his favour, and if called to undergo torture, or to
die as martyrs, that he would assist them to " en-
dure suffering as good soldiers, and when dis-
missed from the present warfare, that he would
receive them to a crown of glory in the heavens."

Here they sung hymns to his praise, and cele-

THE LORD*8 SUPPER. 45

brated his redeeming love by partaking of the me-
morials of his sufferings and death.

Here too they prayed and gave thanks : then by
the hands of their presbyters or deacons, were the
emblems of the Lord's death distributed to the as-
sembly.

Happy age of the Church ! Happy even amidst
privation and contempt. The disciples then "re-
joiced in hope, and were patient in tribulation,"
(Rom. xii. 12.) "Though troubled on every side,
yet not distressed ; perplexed, but not in despair;
persecuted, but not forsaken ; cast down, but not
destroyed." (2 Cor. iv. 8, 9.) Although by the
unbelieving world they might sometimes be es-
teemed "sorrowful,'' they were always rejoicing;
" though poor, yet making many rich; having no-
thing, yet possessing all things." (2 Cor. vi. 10.)

No arguments, no exhortations were necessary
to persuade these early disciples to partake of this_
edifying and consoling ordinance. The duty was
to them a privilege. It was discharged without reluc-
tance ; and from a conviction of the happy fruits
that were produced by partaking of it, frequently
and devoutly. Let the example of these primitive
believers, my dear friend, often be recalled to
memory. Think of their faith, their firmness, and
their piety ; until catching the same spirit, you
come to this resolution, that with the assistance of
the Spirit of truth you will " go and do likewise."

LETTER VHL

My Dear Friend — You acknowledge the weight
of the obligation, and motives to obedience, stated
in the preceding letters. You admit that Chris-

46 THE SACRAMENT OF

tians are obviously deficient in respect and grati-
tude to their Redeemer, if they wilfully neglect to
comply with his injunction, or abstain from insti-
tutions of his appointment. Still however, you
excuse your own delay in coming to his table,
by alleging your unprepared state for this solem-
nity.

On this subject it is of great importance to form
a correct opinion. Have you then ascertained, on
scriptural grounds, what is the preparation that is
indispensable to a worthy communion ? Do you
imagine that nothing short of a state of sinless per-
fection, will authorize an attendance on the Lord's
Supper? If so, you may indeed despair of ever
being suitably prepared. We are assured, on the
highest authority, that "there is not a just man
upon earth, that doeth good, and sinneth not."
(Eccles. vii.) In the heart of the holiest saint,
how much indwelling corruption still exists I No,
my friend, you must be content to come just
as you are. The Lord Jesus "came not to call
the righteous, but sinners to repentance." You
must come in the exercise of faith, and of repent-
ance, and relying on the assistance of Divine grace ;
with a fixed resolution to conform in your life and
conversation with the rules of the gospel. Avail-
ing j'ourself of all the aids prescribed for advan-
cing in holiness ; namely, prayer, meditation,
study of the sacred Scriptures, and self-examina-
tion, you have no ground for apprehension that the
blessing of Heaven will be withheld from the use
of these appointed means.

But you object — "After using the means, how
shall I ascertain with any certainty that I am quali-
fied for an admission to this solemn ordinance? I
see many attend it without scruple, whose lives
are in truth a libel on the profession they make.
They must be grossly deceived in regard to their

THE lord's supper. 47

own state ; and I ask myself, may not this in like
manner be the case with myself?"

My brother, while we avoid presumption we
should study not to err from excess of caution. If
all Christians were to reason thus, how thin would
the ranks of openly professed followers of the
Lord Jesus then be !

Though your life is below the standard of the
gospel, it is stained by no crime. You are not
grossly ignorant. You are not an unbeliever in
Divine Revelation. You do not wilfully indulge
in any known sin. Come then, not rashly, but
with humility, and with a firm resolution, (aided
by strength from above,) that in obedience to your
Saviour's dying command, you will commemorate
his death, by a frequent attendance on this conso-
latory ordinance.

" There are many truly devout persons, who
deal more seriously with themselves than with any
one else, and from dejection or mistaken notions of
duty, some are disposed to render this Sacrament a
mean of melancholy and discouragement, instead
of consolation and thanksgiving ; they consider
themselves as the chief of sinners, though they
cannot fix on any great crime of which they have
been guilty ; and in consequence of this impres-
sion, lose that cheerfulness of mind, and those
pleasures which the gospel is calculated to impart."

To such persons we may say, if men had been
perfect, the death of Christ would have been un-
necessary. The means of grace are appointed for
our advancement in holiness; the best of men
have their infirmities ; but the infirmities and weak-
nesses to which pious persons are exposed are
their grief, and against them they zealously contend.
This ordinance is appointed to establish their faith,
and to subdue every sin ; such persons Christ
affectionately invites to come to him for relief.

48 THE SACRAMENT OF

*' Come unto me, all ye that labour and are heavy
laden, and I will give you rest."*

AVhen in obedience to our blessed Lord's com-
mand, we assemble around his table, and eat and
drink the appointed emblems of his broken body
and shed blood, we are then hy faith to feed on his
spiritual body, and spiritually to drink his blood.
We are to resort to our heavenly Father, through
our Divine Intercessor, for true wisdom to en-
lighten our minds, and for sincere love to warm
our hearts. " God is light, "and " God is love,"
and we most resemble him, when we make the
greatest advances in knowledge and true holiness.
That " faith, that works by love, and purijies the
hcarij^^ is the instrument that procures the spiri-
tual food that must nourish our souls, and preserve
them in continual health and vigour; but we ought
to bear in mind that " faith without works is
dead." (James, ch. ii. 17, 20.) We are to be
*' doers of the word and not hearers only ; de-
ceiving our ownselves." (James ch. i. 22.) We
are to " let our light so shine before men, that
others seeing our good works, may glorify our
Father who is in Heaven." (Matt. v. 16.) It is
in short our duty, to make a public profession of
our faith in Christ, wherever circumstances will
authorize the step. Not that we are to be os-
tentatious ; not that we should make a parade of
our faith, but on the other hand we are not to
yield to a false shame, and refuse openly to ac-
knowledge that best of masters, who encountered
disgrace, poverty and death itself, to purchase for
his followers a heavenly inheritance. The early
disciples were often summoned before Jewish
councils and Heathen magistrates, and command-
ed under the severest penalties to renounce their

* Puncan's Devout Communicant.

THE lord's supper. 49

faith in Christ. Those who avowed themselves
to be his followers were styled Confessors, To
those who should thus adhere to the cause of
Christianity in defiance of contempt, of torture
and of death, the highest rewards were promised;
while such as should shrink from this public
avowal, are menaced by our Lord with being dis-
owned by him, before an assembled universe.
"Whosoever therefore shall confess me," says
our Divine Instructor, " before men, him will I
confess also before my Father which is in heaven ;
but whosoever shall deny me before men, him
will I also deny before my Father which is in
Heaven." (Matt. x. 32. Or as recorded by the
evangelist Luke, (ch. xii. 8.) " Whosoever shall
confess me before men, him shall the Son of man
confess before the angels of God." On another
occasion, our blessed Lord, " when he had called
the people, with his disciples,'' said to them,
•' Whosoever therefore shall be ashamed of me
and of my words in this sinful and adulterous
generation ; of him also will the Son of man be
ashamed when he cometh in the glory of the Fa-
ther with the holy angels." (Mark viii. 38.)

" What can we think of those," says the vene-
rable Dr. Adam Clarke, " who call themselves
Christians, and very seldom or never, are found
at the Lord's table ? They are either despisers or
neglecters of the dying words and command of
their Lord, and are unworthy of the benefits re-
sulting from a due observance of this divine ordi-
nance. If the omission of a prescribed duty be a
sin against God — and who dares deny it? then
these are sinners against their own souls. Every
soul who wishes not to abjure his right to the
benefits of Christ's passion and death, should
make it a point with God and his conscience, to
partake of this ordinance at least four or six times

50 THE SACRAMENT OF

in the year, and continue thus to show forth the
Lord's death till he come."

The apostle Paul in his epistle to the Romans,
(ch. X. 9.) has this encouraging assurance: "If
thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thy heart that God hath
raised him from the dead, thou shalt be saved ;" —
"for," he adds, (ch. x. 10.) "with the heart
man believeth unto righteousness, and with the
mouth confession is made unto salvation." Such
is the encouragement held out to believers to make
an open profession of their faith ; and such too
are the awful consequences that will follow their
wilful neglect of this duty. On the other hand, I
shall add two passages of Scripture of tremendous
import. Heaven grant that the consideration of
them may leave a powerful and durable impres-
sion on your heart; " See that ye refuse not him
that speaketh. For if they escaped not, who re-
fused him that spake on earth ; much more shall
not we escape, if we turn away from him that
speaketh from heaven." (Heb. xii. 25.) " For if
tlie word spoken by angels was steadfast, and every
transgression and disobedience received a just re-
compense of reward ; how shall we escape, if we
neglect so great salvation ? (Heb. ii. 2, 3.)

Under a confident assurance then of being re-
cognized by the Sovereign of the Universe, before
the holy angels, if we openly profess our faith in
Christ, before men; and of being disowned by
him in Heaven, if we refuse to acknowledge his
authority on earth; what sincere believer in Di-
vine Revelation can hesitate a moment on the
course he should pursue? — Immortal glory on the
one hand; rejection from the presence of our as-
cended Redeemer on the other. — Oh, who would
doubt, or pause in a case so plain !

THE lord's supper. 51

LETTER IX.

My Dear Friend — You admit that your judg-
irient is convinced on the subject of your duty —
that you ought without delay to make an open
profession of your faith in Christ ; but that you
have still scruples that you cannot subdue. — That
had the institution of the Lord's Supper remained
on the footing on which it is placed in the gospels,
you would have had no just ground for hesitation
or delay ; but that certain passages in the writings
of the apostle Paul, especially some that may be
found in the 11th chap, of his first epistle to the
Corinthians, and in the 6th and 10th chapters of
his epistle to the Hebrews, are calculated to ex-
cite the dread of limorous believers; and you
doubt not, " have deterred many others as well as
yourself, from asking admission to this solemn or-
dinance."

There is certainly much apparent ground for
your scruples, according to the phraseology of our
common version of the Bible ; and without a due
consideration of the circumstances under which the
epistles in question were written. But I trust
you will find that your difficulties will vanish
when you come to understand the true import of
those passages of Scripture to which you have re-
ferred.

On this subject let us turn to some of the ablest
expounders of the New Testament: to writers
whose lives were passed in the study of the origi-
nal languages in which the sacred Scriptures were
composed, and whose talents, learning, and judg-
ment are entitled to our highest confidence and
respect.

Dr. Macknight, who is perhaps the ablest

52 THE SACRAMENT OF

commentator who has written on the apostolical
epistles, and who was eminently skilled in the
Greek language, gives the following paraphrase of
those two verses in the 11th chap, of St. Paul's
first epistle to the Corinthians, which in our
common translation have always worn the most
terrifying aspect.

1 Cor. chap. xi. ver. 27. — Common transla-
tion— " Wherefore, whosoever shall eat this bread,
and drink this cup of the Lord unworthily, shall
be guilty of the body and blood of the Lord.

PARAPHRASE.

" So then, whoever shall eat this bread and
drink this cup of the Lord unworthily — either by
eating it as a common meal — or as the bond of a
faction — or to promote some worldly purpose ;
shall be guilty of profaning the symbols, of the
body and blood of the Lord."

Text in the common version — Verse 29th.
" For he that eateth and drinketh unworthily, eat-
eth and drinketh damnation to himself, not dis-
cerning the Lord's body."

DR. MACKNIGHT's PARAPHRASE.

*' For he that eateth the Lord's Supper impro-
perly, subjects himself to punishment; because
he does not discriminate the symbols of the body
of the Lord from common bread and wine, de-
signed for the nourishment of life.''

On tlie word translated ^^ damnation, ^^ Dr.
Macknight has the following note.

" * Drinketh punishment.^ That this is the sig-
nification of ' krima' — (here translated ' damna-
tion'' in the common version of the Bible) is plain
from the following verse, where the Corinthians

THE lord's supper. 53

are said to be visited with sickness, debility and
death, for eating unworthily. Besides, Krima is
often used in the New Testament to denote
punishment, as in Matt, xxiii. 14. Rom. xiii, 2.
James iii. I. and 1 Pet. iv. 17."

Dr. Doddridge in a note on this word, in his
Family Expositor, makes the following remark :

" I think it" says he, " the most unhappy mis-
take in all our version of the Bible, that the word
Krima, is here translated ' damnation.'' It has
raised a dread in tender minds which has gready
obstructed the comfort they might have received
from this ordinance — The apostle afterwards says,
* we are judged'' — that is, as he afterwards ex-
plains it, ' we are corrected, that we may not be
condemned;' which plainly shows the judgments
spoken of, might he fatherly chastisements. This
sin, (as sin,) does indeed expose us to condemna-
tion, should God be extreme to mark it, as an
irreverent behaviour under any ordinance, does ; —
but it is superstition to set this at so vast a dis-
tance from all the rest as many do."

The Greek word " A>i??i«," having in many
instances without due consideration, been rendered,
by the word '■'•damnation'" in our common ver-
sion of the Bible, and in other places by the word
" condemnation," it is a matter of no little impor-
tance to persons not skilled in the Greek tongue,
to know what is the true meaning of this very for-
midable word.

It is derived from the Greek verb " Krino'^ to
judge, and it has been incorrecdy translated by
the English word " damnation,'''' in the following
passages of the New Testament. In 1 Cor. ch.
xi. 29.— Matt, xxiii. 14. — Mark xii. 40.— Luke
XX. 47. — Rom. iii. 8 and xiii. 2. But in various
other passages, it has been rendered into English

54 THE SACRAMENT OF

by the word judgment, or condemnation, as in
Rom. ch. V. 16. " For the judgment (Kmna)
was by one unto condemnation,'' {Katakrirna,) or
according to Dr. Macknight's more accurate trans-
lation. ''" For verily the sentence was for one
offence to condemnation:'' on which he has the
following note.

" The original word ' Krima' signifies the sen-
tence of a judge, especially a sentence of con-
demnation."

So again in St. Luke's gospel (ch. xxiv. 20.)
" And how the chief priests and our rulers deli-
vered him to be condemned {Krima) to death :"
and again in ch. xxiii. 40. *' Dost thou not fear
God, seeing thou art in the same condemnation?"
{Krima.) In like manner in the gospel according
to Matthew (ch. viii. 2.) " for with vj\\2.i judgment
[Krima) ye judge, ye shall he judged," (the same
verb.)

In our common version of the New Testament,
is the following passage (Rom. iii. 8.)

*' And not rather, (as we be slanderously re-
ported, and as some affirm that we say,) let us do
evil that good may come ; whose damnation is
just."

Thus rendered by Dr. Macknight;:— " And not
add, as we are slanderously reported to practise,
and as some affirm we order" — " Certainly let us
do evil that good may come ;" of these, the con-
dcmncdion is just."

In like manner in Rom. ch. xiii. 2. are these
words.

" Whosoever resisteth ihe power, resisteth the
ordinance of God; and they that resist shall
receive to tliemselves damncttion."

Thus translated by Dr. Macknight:—" Where-
fore he that setteth "himself in opposition to the

THE lord's supper. 55

power, resisteth the ordinance of God, and they
who resist, shall procure jmnishment {Krima) to
themselves."

Dr. Campbell, one of the most accurate and
judicious writers, and one of the most profound
Greek scholars, who has at any period written on
the Sacred Scriptures, in his admirable translation
of the New Testament, uniformly translates the
Greek word " Krima,'' by the English words
'^ 'punishment, or condemnation ^

In his note on Mark ch. xii. 40. he has the fol-
lowing just and striking observation:

" But this word damnation, is confined to the
punishment of Hell, to which the impenitent will
hereafter be condemned. I think it unwarranta-
ble in a translator, to limit the words of the sacred
penmen to this meaning, when neither the terms
used, nor any thing in the context, can be said to
limit them."

"The phrases '• Krisistees Gehennees,andaion-
ios KrisiSy'' the literal sense of which is, ' the
punishment of Hell' and ' eternal punishment,''
are the only terms in the gospel which may be
rendered ' damnation f and even in these I think
it preferable, for an obvious reason, to use the
periphrasis (circumlocution) of the sacred writer.
By * the frequent, unnecessary, and sometimes
censurable recourse of translators to the terms,
' damned,' ' damnation,' and ' damnable,' and
others of a like import, an asperity is given to the
language of most modern translators of the New
Testament, which the original evidently has not."
And in his note on Mark xvi. 16. the same
learned writer observes, " the term ' damned'
with us relates solely to the doom which shall be
pronounced on the wicked at the last day. This
cannot be aflirined with truth of the Greek word
' Katakrino,' which corresponds exactly with

56 THE SACRAMENT OF

the English word ' condemn.'* " Messrs. Beauso-
bre and L'Enfant, in their French version of the
New Testament, uniformly translate the Greek
word " A7im«," condemnation^ and in their re-
marks on the memorable passage in the epistle to
the Corinthians which has led to the present inves-
tigation, they observe, that "St. Paul's expres-
sions in 1 Cor. ch. xi. 29. are lively, but figu-
rative,'''' and refer for explanation of them, to
Levit. xxii. 2. &c. I remain truly yours.

LETTER X.

My Dear Friend — The incorrect translation of
the Greek word " Xrima,^^ which occurs in the
29th verse ch. xi. of St. Paul's First Epistle to
the Corinthians, having occasioned so much mis-
conception, and excited so much groundless dread
among persons of tender consciences, who were
disposed, nay, anxious to partake of the Lord's
Supper; I cannot think you will regret obtaining
further light on the subject, by the perusal of the
opinions of able and learned Theologians on this
passage. For your satisfaction, I will extract
some explanatory remarks from two eminent au-
thors, whose writings are much esteemed.

The first passage I shall copy, is from the cele-
brated " Elements of Theology," by the Bishop
of Lincoln.

In his observations on the following extract
from the 25th Article of the Church of England,
" But they that receive them, (the Sacraments)
2inworthilij, purchase to themselves damnation, as
St. Paul says;" our author has these remarks;

" The passage here referred to, is the following,
and it relates to the Lord's Supper only. ' For

THE lord's supper. 57

he that eatelb, (fee' (1 Cor. ch. xi. 29.) It is
material to observe that the word ' damnation,'' at
the time the Bible was translated, meant no more
than condemnation, any sentence of punishment
whatever; without a particular reference to the
eternal torments to which the impenitently wick-
ed will be consigned at the last day ; and that St.
Paul in the above passage does not refer to that
dreadful punishment, appears from the following
verse, ♦ for this cause many are weak and sickly
among you, and many sleep;^ " that is, are dead.

'« The Corinthians had been guilty of great
abuses in the celebration of the Lord's Supper, and
the damnation which they thereby brought on
themselves, was, as we learn from St. Paul, weak-
ness, sickness and death ; that is, temporal punish-
ments only, and not eternal damnation^

" This is also evident from the 82d verse, where
it is said " But when we "d^xQ judged, we are chas-
tened of the Lord, that we should not be condem-
ned with the world;" that is, when we are punish-
ed in this manner in the present life, vve are
chastened by our Heavenly Father, that we may
be brought to a sense of our duty, and by re-
forming ourselves, may avoid that condemnation
which the impenitent world will suffer in a future
state. Tiie word " Krima''' used by St. Paul in
this passage, occurs frequently in the New Testa-
ment, but in no one instance does it exclusively
signify the sentence of eternal punishment. It is
sometimes translated judgment; as, ' the time is
come that judgment [Krima) must begin at the
house of God:" (I Pet. iv. 17.) and sometimes it
is rendered *• condemncdion ;"* as when one of the
malefactors who was crucified with our blessed
Lord, rebukes the other in these words, ' Dost
thou not fear God, seeing thou art in the same
condemnation?^ i^Krima.) It is evident that in

5

58 THE SACRAMENT OF

these passages, eternal damnation could not have
been meant. When therefore it is said that by
*' unworthily receiving the Lord's Supper, men
purchase for themselves damnation ;' the mean-
ing is, that by so doing they are guilty of a great
sin, and are therefore liable to punishment from
God ; but this like other sins may be repented of,
and forgiven through the merits, and for the sake
of the blessed Redeemer. In a note to the fore-
going, the Bishop of Lincoln adds: ' It is much
to be feared that the expression " we eat and drink
our own damnation^''^ in our communion service,
deters many persons from participating of the
Lord's Supper ; and therefore I recommend to
clergymen, occasionally to explain to their con-
gregations the meaning of the original passage
from which it is taken, as well as the sense of the
word damnation, when our Bible was translated.
That the compilers of our Liturgy did not intend
to apply the word " damnation'^ any more than
St. Paul, the w^ord " Krima'''' to eternal punish-
ment, is evident from what follows, viz. ' We
kindle God's wrath against us; we provoke him
to plague us with divers diseases, and sundry
kinds of death.' "

The only other extract I shall make on this im-
portant passage (1 Cor. ch. xi. 20.) is from the
learned and venerable Mr. Stackhouse.* I give it
at large because I think it is more clear and satis-
factory than I have met with in any other writer.

" In order," says he, " to know the true meaning
of the words of the apostle, it will be necessary to
observe that in the primitive church it was usual
for every one as he was able and disposed, to bring
to the religious assemblies, provisions for a com-
mon entertainment." Out of these provisions a

* See his Body of Divinity.

THE lord's supper. 59

convenient portion was set apart to be consecrated
for the blessed Sacrament. This Sacrament was
in some churches celebrated before, in others after,
the feast of love, (as that entertainment was used
to be called,) but in all places, they were both
celebrated in company with each other. The de-
sign of these feasts was, to express friendship and
concord, and to show that Christians esteeemed
themselves one family, and one body ; to be a
comfort to the poor whose necessities were thus
relieved at the public expense ; and to speak the
charity and condescension of the rich, who thus
declared their poorer brethren in all Christian pri-
vileges, fellow members and equal with the great-
est. These voluntary contributions were styled
oblations, because every contributor was under-
stood to devote what he brought to a religious use,
and to divest himself of all manner of properly in
it. And therefore as these entertainments were
designed for the whole body of believers, every one
who came to the communion had a right to share
alike, though all did not contribute alike ; nay,
though the circumstances of some were so strait
that they could not contribute any part at all."

"Now when this party was broken in upon,
when every one would take upon him to eat at his
own time, in separate company, and in proportion
to his ov/n bringing; the rich met, and excluding
the poor from what should have been the common
entertainment, after much riot and excess, they
went to the Sacrament in no small disorder. One
was hungry, having eaten nothing at all; and
others drunken, having feasted intemperately ; and
so the poor were despised and neglected. This
the apostle condemns as a gross profanation of
that solemn institution, at the participation where-
of they behaved with as little reverence as if they
had been at a common meal. This is the eating

60 THE SACRAMENT OF

and drhiking which he calls unworthy, for which
he pronounces them, ' guilty of the body and
blood of the Lord," and tells Ihem that they incur
the judgment of God. For that the word ' A>i-
2»«,' which our translators render damnation, does
not here signify eternal misery, or that which is
elsewhere termed the damnation of Hell, but only
a temporal judgment and chastisements, in order
to the prevention of eternal condemnation, is evi-
dent from what follows. " For this cause, many
are ' weak and sickly among you, and many
sleep ;' that is, for this irreverence, God hath sent
among you several diseases of which many have
died. Wherefore my brethren, says the apos-
tle ' when ye come together to eat,' (viz. at
these love feasts) ' tarry one for another; and if
any hunger, let him eat at home, that ye come not
together unto judgment." The crime for which
the Corinthians were censured by the apostle, was
then clearly, the irreverent ahd disorderly partici-
pation of the Sacrament ; and their punishment
was those temporal diseases, and other chastise-
ments which God inflicted on them for their irre-
verence and contempt."

" And now," adds our author, " is it not clear
as the light, that in a church like ours, where the
consecrated elements are distributed as nigh to
the primitive institution as can be imagined, the
unwurthiness charged upon the Corinthians nei-
ther is, nor can possibly be ours. And if so, it
follows that those texts of St. Paul are perverted
to a very wrong use, when they are m.ade a pre-
tence for keeping from the holy table, the persons
whose present circumstances have no manner of
affinity with them."

From the foregoing illustrations, I trust my
friend, that you must be satisfied in regard to the
meaning of the word damnation as used by the

THE lord's supper. 61

apostle Paul in 1st Corinthians xi. 29. Further
quotations would only be a tax on your patience.

I have been anxious, by what 1 have given from
learned men, to remove a false impression respect-
ing the text in question, under a full persuasion
that I should thus obviate a most formidable scru-
ple, and remove a stumbling block, which has had
a very unhappy influence on many young and
timid converts; a difficulty which has deterred
thousands from partaking of a Sacrament, that is
calculated to impart the liveliest joy to a true peni-
tent, and to atlbrd solid consolation under the
pressure of affliction, and at the close of every be-
liever's life. I remain very truly yours, &c.

LETTER XI.

My Dear Frie^jd — A second passage in the
writings of the apostle Paul, which you say has
given you m.uch uneasiness, and which you think
is calculated to excite the apprehensions of timid
converts, is contained in the sixth chapter of the
Epistle to the Hebrews, in the 4th, 5th, and 6th,
verses. The words are as follow: *' For it is
impossible for those who were once enlightened,
and have tasted of the heavenly gift, and were
made partakers of the Holy Ghost, and have tasted
the good word of God, and the powers of the
world to come ; if they shall fall away, to renew
them again unto repentance, seeing they crucify to
themselves the son of God afresh, and put him to
an open shame."

The meaning that has too frequently been at-
tached to- this passage is in substance, that they
who have once been convinced of sin, who have
seen the necessity of a Saviour, who have made
an open profession of their faith in him, especially

62 THE SACRAMENT OF

by a participation of the Lord's Supper, and have
afterwards relapsed into former habits of impiety
or vice ; may be said to have " crucified afresh the
Son of God, and put him to an open shame,'*
and cannot be *' renewed to repentance," but have
been guilty of " an unpardonable sin,"

This passage in the epistle to the Hebrews, has
been the subject of much discussion among Theo-
logians, and is one on which there has existed
considerable diversity of sentiment. Instead of
venturing any opinion of my own, on a matter so
controverted, I shall endeavour to collect and exhi-
bit what appears to be the soundest construction
given by some of our most intelligent commen-
tators.

The pious and learned Burkitt, thus explains
the passage.*

By the " enlightened," here understand those
that were baptized and embraced Christianity.
The ancients called, baptism^ illumination; and
baptized persons, the enlightened ; because of the
divine illumination which was conveyed to the
minds of men by the knowledge of Christianity.
By " tasting of the heavenly gift, and being made
partakers of the "Holy Ghost;" understand such
as had not only heard of the extraordinary gifts of
the Holy Ghost, but who had some experience of
them, themselves ; as also of the spiritual benefits
conferred upon them in baptism, by the Holy
Spirit. By " tasting of the good word of God,"
understand some relish of the truth and goodness
of the gospel, some pleasure in entertaining it, by
reason of the gracious promises of eternal life con-
tained in it.

The gospel that proclaimed remission of sins
was a " good word." This good word they saw

* See Burkitt on the New Testament in loco.

THE lord's supper. 63

by miracles, tongues, and prophecy, and so could
not but be convinced of the truth of it.

" The powers of the world to come," that is,
*' the powers of the gospel age," for the world to
come, in the language of the prophets, signifies
the times of the Messiah; and thus " the powers
of the world to come" are the miraculous powers
of the Holy Ghost, bestowed on men, in order to
the propagation of the gospel. Such were the
gifts of healing, of casting out devils, working mi-
racles, &LQ,.

Others by " tasting of the powers of the world
to come," understand, some apprehensions of the
resurrection and future judgment with affections
suitable thereto. " Now concerning these," says
the apostle, " if they fall away," that is, if they
shall apostatize from this profession, in conse-
quence of their love to the present world, or from
fear of persecution and sufferings ; if they shall
relapse either to heathenism or to Judaism, it is
impossible to renew them again to repentance;"
that is, it is a thing very difficult, hardly to be
hoped for, that such wilful apostates should be
restored again by repentance, " seeing they cru-
cify to themselves afresh the Son of God, and put
him to an open shame;" that is, they virtually and
in effect crucify him over again inasmuch as in
them lies; for by denying and renouncing him,
they declare him to be an impostor, and conse-
quently worthy of death. So that the plain sense
of these words seems to be this : " If those who
are baptized and have received the doctrines of the
gospel, and are endowed with the gifts of the Holy
Ghost, shall yet after all, apostatize from Christi-
anity, it is very difficult, and next to impossible,
to recover such by repentance, seeing they are
guilty of as great a crime, as if in their own per-

§^ THE SACRAMENT OF

SOUS they had put to (iealh, and ignominiously
used, the Son of " God."

An exposition corresponding in substance with
the foregoing, from Mr. Burkilt, I extract from Mr.
Stackhouse's Complete Body of Divinity.* After
transcribing tlie passage now under consideration,
this learned theologian says : " We must remem-
ber, 1. That it is very usual in Scripture to express
that by impossible, which is extremely difficult, or
impossible for human strength, unassisted by divine
grace, to accomplish. Thus in the case of rich
men's entering into the kingdom of heaven, (Matt.
xix. 26.) our blessed Saviour explains himself
by saying that, though the thing be impossible
with regard to the temptations such persons are
liable to, and their natural inability to resist them,
*' yet the things that are impossible with men, are
possible with God ;" (Luke xviii. 27:) that is, he,
by the prevailing influence of his grace, may wean
their hearts from the world, and enable them to
overcome their darling inclinations. And in like
manner though men who resist and quench the
Holy Spirit, by sin, cannot renew themselves, yet
God can give them the heart, and power of re-
pentance and renovation ; and therefore the word
impossible here, is not to be taken in a strict and
rigorous, but in a comparative sense only."

2. " That these texts in the Hebrews, relate not
to every sort of wilful offenders, but to such only
as revolt and JJij off entirely, from the faith of the
gospel. For this reason they are branded with
the name of adversaries, such as "crucify the
Son of God afresh," as trample him under foot,
'• count the blood of the covenant an unholy thing,
and do despite to the Spirit of grace." And these
men to be sure it is impossible to renew, while

* See page 555.

THE lord's supper. 65

they continue in their apostasy ; because they have
cast off their only remedy. Faith^ we all know,
is the indispensable condition of pardon ; but this
they have rejected and disclaimed, and consequently
are not within the covenant, nor under the influence
of grace; they have denied the Lord that bought
them, they have renounced the whole religion of
Christ, and therefore cannot reap any benefit from
the sacrifice of that blood which they esteem com-
mon, and no sacrifice at all ; or from the merits of
him whom they tread under foot, as if he were
still dead, and lying in the grave, and consequently
account him a vile miscreant and impostor."

" But the case is far different with those who
are engaged in a sinful course, and yet have not
made such dangerous defection, or thrown ofT the
profession of Christianity. They may see their
folly, and acknowledge the merit of their Saviour's
atonement; they may comply with the good mo-
tions of the Spirit which they have loo long resisted,
though they have not formally done public despite
to him. There is a mighty difference between
walking unworthy of the Christian profession, and
being open and avowed adversaries to it; between
a conversation, unbecoming the gospel, and prin-
ciples that professedly overthrow it; and conse-
quently those passages of Scripture which strike at
one of these, and declare it incapable of forgive-
ness, need not, must not be applied to the other,
so as to exclude from it all hope and comfort, a
case so very unlike it."

To fortify the foregoing explanation from Mr.
Stackhouse, I subjoin an extract from the commen-
tary and notes of tlie learned and judicious Dr.
Mack night.

His commentary on this passage from the 6th
chap, of Hebrews is as follows:

" For it is impossible for us to restore a second

66 THE SACRAMENT OF

time by repentance, those who have been once en-
lightened by believing the gospel, and have tasted
of the heavenly gift of freedom from the yoke of
the law of Moses, and from the grievous supersti-
tions of heathenism, which is bestowed on Jews
and Gentiles under the gospel, and have been made
partakers of the gifts of the Holy Ghost at their
baptism, and have perceived the excellence of
the word of God, the doctrines and promises of the
gospel, and have seen the efficacy of the powers of
the gospel dispensation, in reforming sinners, and
yet have renounced the gospel in the imagination
that Jesus was justly punished with death as an
impostor ; crucifying a second time in their own
mind, and making a public example of the Son of
God, by inwardly approving of, and consenting to
his punishment."

His notes on this passage are as follows:
*' For it is impossible to renew again by re-
pentance."— " The apostle does not mean that it
is impossible for God to renew a second time by
repentance an apostate, but that it is impossible for
the "ministers of Christ to convert a second time
to the faith of the gospel, one, who after being
made acquainted with all the proofs by which God
hath thought fit to establish (Mirist's mission, shall
allow himself to think him an impostor, and re-
nounce his gospel. The apostle knowing this,
was anxious to give the Hebrews just views
of the ancient oracles, in the hope that it would
prevent them from apostatizing^ " Seeing they
crucify to themselves the Son of God," &:c. Apos-
tates are said to crucify in their own mind the
Son of God, a second time, and to expose him
to infamy ; because by speaking of him as an im-
postor, and inwardly approving of the punishment
which was inflicted on him, they showed that
they would have joined his persecutors in putting

THE lord's supper. 67

him to death, if they had had an opportunity to
do it.

On the authority of this text chiefly, the Nova-
tians exduded from their communion, those M'ho
in the time of the Diocletian persecution delivered
up their copies of the Scriptures, and renounced
the profession of the gospel. But the character
and circumstances of the apostates, of whom the
apostle speaks, were very different from the cha-
racter and circumstances of the apostates in the
Diocletian persecution. The Hebrew apostates
had seen the miracles of Jesus and his apostles,
and had been themselves partakers of the Holy
Ghost, and thereby had been enlightened, or per-
suaded to embrace the gospel ; yet through the in-
fluence of their passions and lusts, they had lost
their conviction of its divine original, and had re-
turned to Judaism ; and to vindicate themselves
had spoken of Jesus as an impostor, who was
justly put to death for his crimes.

Persons acting in this manner in opposition to
all the evidences of the gospel, could not in the
ordinary course of things be converted a secoyid
time to the Christian faith, because no further evi-
dence could be offered to ihem. Besides, their
apostasy proceeding from the corruption of their
hearts, was wilful. (Heb. x. 26.) The case of
the apostates in the Diocletian persecution was dif-
ferent. Through fear of torture they had deli-
vered up the Scriptures in token of their renounc-
ing Christianity. Yet being convinced of its truth,
they were still Christians in their hearts. Now,
however culpable these men may have been for
their cowardice and hypocrisy, there was nothing
in their case, as in the case of others, which made
it impossible for the ministers of Christ to per-
suade them to repent. The Novatians therefore
showed great ignorance, as well as great unchari-

68 THE SACRAMENT OF

tableness in contending, that the apostle had de-
clared the repentance of such persons impossible,
and that for their sin, as for the sin of those men-
tioned, (Heb. X. 29.) no atonement was provided
in the gospel.

Dr. Macknight in his explanation of tlie pas-
sage under consideration, quotes the following
extract from Peirce, who in his note on this verse
says,

" The reason why our author speaks so severely
of such apostates may be taken partly from the
nature of the evidence which they rejected. The
fullest and clearest evidence which God ever de-
signed to give of the truth of Christianity, was
these miraculous operations of the Spirit ; and
when men were not only eye witnesses of these
miracles, but were likewise themselves empowered
to work them; and yet after all, rejected their
evidence, they could have no farther, or higher
evidence whereby they should be convinced ; so
that their case must in that respect appear despe-
rate. This may be partly owing to their putting
themselves out of the way of conviction. If they
could not see enough to settle them in the profes-
sion of the Christian religion, while they made a
profession of it ; much less were they like to meet
with any thing new, to convince and reclaim them,
when they had taken up an opposite profession,
and joined themselves to the inveterate enemies of
Christianity."

LETTER XII.

My Dear Friend — The last passage in the wri-
tings of the apostle Paul to which you refer, as
containing a doctrine calculated to excite the ap-

THE LORD S SUPPER. 69

prehensions of timid Christians, and to keep them
at a distance from the table of communion, is the
following : (Heb. x. 26, 27.)

" For if we sin wilfully, after that we have re-
ceived the knowledge of the truth, there remaineth
no more sacrifice for sin ; but a certain fearful
looking for of judgment, and fiery indignation,
which shall devour the adversaries."

The epistle from which these words are taken,
it will be remembered, was addressed to Jewish
converts, many of whom had witnessed the mira-
cles, and heard the discourses of our Lord while
on earth. Some had probably enjoyed the gifts
of the Holy Ghost, and might themselves have
been endowed with miraculous powers. Yet in
most of these converts from Judaism, from the in-
fluence of education and early prejudice, there
was a strong inclination to incorporate llie institu-
tions of Moses, with those of the Lord Jesus
Christ. Finding this to be impracticable, and
having every inducement which love of the ivorld,
a regard to the praise of me?!, the prospects of
favour and emolument from their civil rulers, on
the one hand; and fear of persecution, the dread
of obloquy, desertion of friends and relations,
the loss of reputation and property to encounter
on the other ; they were liable to yield to these
weighty considerations, which are too apt to sway
the popular m.ind. To prevent the influence of
these motives from drawing the first converts from
Judaism, back to a mere covenant of works, to a
system of ceremony which ahvays was a burden,
too heavy for the Jewish people, seems to have
been a consideration that powerfully impressed the
eloquent aposfle who composed this epistle.

From a collation of the sentiments of some of
our ablest Commentators, the following appears to
be their impression in regard to the passage above

Tfll THE SACRAMENT OP

quoted. They seem to think that *' sinning wil-
fully" does not mean every intentional sin, but
sinning obstinately, perseveringly^ and malicious-
ly ; renouncing Christianity.

" After having received the knowledge of the
truth — " that is, after having made a public pro-
fession of Christianity, being baptised; and after
being admitted to the Holy Communion ; that if,
after such a profession, from fear of shame or suf-
fering, or from an undue love of the world, of its
honours, pleasures, or emoluments, we withdraw
from the household of faith, and attach ourselves
to the enemies of the gospel ; in such case we ex-
pose ourselves to "judgment and to tiery indigna-
tion ;" that is, to the just censure of the pious, and
to the displeasure of our almighty Judge.

" There remains no more sacrifice for sin :"
that is, God will not again send his Son, to suffer
and to die for sinners. He has been made, once
for all, an oblation for the sins of the world ; and
if his sacrifice is rejected, there is no ground for
apostates to hope for another.

The passage in question is thus explained by
Dr. Doddridge :

*' For if we sin wilfully, presumptuously, by
apostatising, 'after having received the knowledge
of the truth,' with such incontestible evidence and
power ; ' there remaineth no more sacrifice for
sin,' nor is it possible to find any atonement that
shall be efficacious, after having thus ungratefully
and wickedly disowned that, which God had ap-
pointed."

Dr. Macknight's remarks on the passage are as
follow :

"For if terrified by the evils that attend a pro-
fession of the gospel, we renounce it contrary to
our conscience, after having attained the knowledge
and belief of the gospel, there remaineth to such

THE lord's supper. 71

persons no more sacrifice for sin, but some dread-
ful apprehension of the judgment remaineth, and a
punishment by fire, the effect of God's anger, to
devour all the adversaries of God, whether secret
or open."

His notes on this passage are as follow: viz.

Ver. 26. " If we sin wilfully, &:c."

"Many pious but weak Christians have been
greatly terrified by this text, not knowing that the
apostle speaks, not o^ ivilful sin in general, but of
deliberate apostasy manifested by the apostates for-
saking the Christian assemblies. For the descrip-
tion which the apostle hath given in ver. 29, of the
wilful sin of which he speaks, agrees only to de-
liberate apostasy, which in the first age was of so
heinous a nature, that Christ declared he would
deny the person before his Father, who should
deny him before men." (Malt. x. 33.)

"There remaineth no more sacrifice for sin."

" As the apostle in the former part of the epistle
had proved that the sacrifices of the law were all
abolished, and that the only sacrifice for sin re-
maining is the sacrifice of Ciirist, it follows, as
Peirce justly observes, that apostates who wilfully
renounce the benefit of that sacrifice, have no sacri-
fice for sin remaining to them."

Ver. 27. " But a certain fearful looking for of
judgment."

" Here the apostle lays it down as certain that
God will not pardon siimers without some sacrifice
or satisfaction. For otherwise it would not follow,
from there remaining no more sacrifice for sin, that
there must remain to them a dreadful expectation
of judgment, and fiery indignation which shall de-
vour the adversaries."

" This is an allusion to the fire that came out
from the Lord, and consumed the two hundred and
fifty men who, on the rebellion of Korah, intruded

72 THE SACRAMENT OF

themselves into the priests' office, and whose de-
struction is an emblem of the destruction of the
wicked bv fire at the day of judgment." (See 2
Thess. i. 7, 8.) I am truly yours, <fec.

LETTER XIII.

My Dear Friend — I had indulged the hope that
after the exposition given above, in relation to
those passages in the writings of "him who was
not a whit behind the chiefest of the apostles,"
which have excited the apprehension of timid
minds, your scruples would have been remo-
ved, and you would have at once come, with-
out reluctance, to the sacramental table. Still
you object that from the perusal of the passages
that have been illustrated, if avowed followers of
Christ, after having made a public profession of
faith in the gospel, should relapse into former
habits of sin, the condition of such persons in
every point of view is worse than if they had
never made any profession of religion. And you
seriouslv ask, whether I do not think they would
be ffuilty of what is called " the unpardonable sin?"
From all the consideration and inquiry I have
been able to bestow on tb.is subject, 1 have drawn
the conclusion that no such sin can now exist; and
that the only sin of this description which ever did
exist, is what is styled in Scripture, "Blasphemy
against the Holy Ghost." This olTence appears
to have consisted exclusively, in maliciously and
wilfully imputing to the iniluence of Satan, those
miracles which were performed by our Saviour,
or by those of his followers who had this power
committed to them ; and that it was limited to the

THE lord's supper. 73

period of our Saviour's ministry, and to the first ages
of the Christian church; when the extraordinary
gifts of the Holy Spirit were conferred on the fol-
lowers of Christ, as essential to the propagation
and establishment of his religion.*

By carefully observing the terms used by the
evangelists Matthew and Mark, in relation to this
sin, its nature and extent may be readily ascer-
tained. It appears that our Lord had just been
curing a demoniac who was at once blind and
dumb. This was a striking exhibition of his Di-
vine power, at which "all the people were so
amazed that they cried out, is not this the Son of
David?"

AVhen the Pharisees heard it, full of malice and
of envy, they said, " This fellow doth not cast out
devils but by Beelzebub the prince of devils."
Such w^as the tenor of their conversation with each
other. But our Lord "knowing their thoughts,'*
reasoned with them, and showed them how im-
possible, and how absurd it was, that the chief of
evil spirits could at one and the same time, show
a disposition t o do both good and evil ; that he
should be the instrument of inflicting diseases,
and at the same time of curing them ; and how
impossible it was that a kingdom so divided
against itself could stand.

After this our Lord concludes with assuring his
hearers, by way of inference from what he had
just been urging, " Wherefore, all manner of sin
and blasphemy shall be forgiven unto men: but
the blasphemy (or false slander) against the Holy
Ghost shall not be forgiven unto men." (Matt. xii.
31.) Or as it is recorded in the evangelist Mark,
*' All sins shall be forgiven unto the sons of
men, and blasphemies wherewith soever they shall

* See Appendix on this subject.
6

74 THE SACRAMENT OF

blaspheme ; but he that shall blaspheme against
the Holy Ghost hath never forgiveness, but is
in danger of eternal damnation." (Mark iii. 28,
29.)

Such are the circumstances which led our Lord to
declare in what that offence consisted which has
been denominated " the unpardonahle sin."

Many pious and learned men I know, have be-
lieved and taught that there are various acts which
men might commit, which because of their re-
semblance in point of aggravation, to the sin of
blasphemy against the Holy Ghost, must incur a
like punishment with that annexed to this oflence.
But this is mere matter of inference. There is
no authority for it in the sacred Scriptures. Be-
cause our Lord as Supreme Legislator has been
pleased to exclude one offence from the benefit of
pardon, here and hereafter, does it follow that any
human being, because of some fancied analogy^
has a right to extend the same punishment to other
offences ? To do this he must violate the plain
declaration of our Lord himself, who assures us
" that cdl sin shall be pardoned to the sons of
men," this sin against the Holy Spirit, alone ex-
cepted.

You will perhaps remind me that the apostle
John in his first epistle (ch. v. 16.) expressly af-
firms that there is " a sin unto death." But
while this is freely admitted, he speaks of but
one sin of this description, and there seems to be
no good reason why the apostle did not allude to
the sin of which we have been speaking. This
passage from St. John is thus paraphrased by Dr.
Doddridge in his Family Expositor. " There is
* a sin unto death,' I mean such an apostasy from
Christianity as is attended with blaspheming the
operations of the Spirit of God, and ascribing
them to Satan."

THE lord's supper. 75

Another learned commentator* on the New
Testament, in his exposition of these words, has
the following observations. " Now in the verse
before us he (the apostle) relates the benefits
which others receive by their prayers, as well as
themselves, assuring them that if any did pray for
an offending brother, they should be heard in what
they desired, unless the person they prayed for,
had sinned the unpardonable sin, the sin unto
death; by which we are to understand, apostasy
from the Christian religion unto idolatry ; as ap-
pears from the following words: 'Keep yourselves
from idols ;' which caution has no manner of de-
pendence on what went before, unless we under-
stand the sin unto death in this sense ; or if with
others, we call it 'the sin against the Holy Ghost,'
it comes to the same thing ; for what is that sin
but a renouncing of Christianity — denying the
truth of the Christian faith, after illumination and
conviction by the Holy Ghost, and maliciously
persecuting the sincere professors of it ?"

You ask " why it is that the sin of blasphemy
against the Holy Ghost should be so peculiarly
the object of the Divine displeasure, as to be put
beyond the reach of pardon, " either in this world
or in the world to come ?'' I answer that it is
probably because this sin above all others evinced
such a deep depravity of heart, so resolute a de-
termination to close the understanding against
light, and the conscience against conviction, that
no means short of a miracle could reclaim offend-
ers of this character.

They were eye-witnesses of the most astonish-
ing proofs of Divine power. Th^y saw the lame
walking, the dumb speaking, the sick healed, the
blind receiving sight, and the dead raised to life.

* Mr. Buxkitt.

76 THE SACRAMENT OF

These were facts of which they could entertain
no doubt, and they were conscious that nothing
short of a divine and supernatural agency could
perform such miracles. But instead of yielding
to the evidence of their senses, and the conviction
of their understandings, they maliciously imputed
these astonishing effects to the influence of the
prince of demons ; thus making Christ and his
followers, confederates of Satan ; representing the
Christian religion as the contrivance of hell, and
the operations of ihe Spirit of God, as those of an
apostate angel. Prejudice so obstinate, and ma-
lignity so bitter, were evidently proof against all
instruction, and could be overcome only by a mir-
acle. There is no reason to believe that the Deity
ever constrains any one to believe against his
will. He "draws us with the cords of love:"
but when his gracious influence is resisted ; when
the "Spirit is quenched," he leaves the obdurate
heart to remorse and despair. "Ephraim is joined
to his idols, let him alone."

It is not improbable that this ofi'ence denomi-
nated " the sin unto death," may have been per-
petrated after the ascension of our Saviour, perhaps
until the entire cessation of miracles. When this
event took place, history does not satisfactorily
inform us. But from the concurrent testimony of
the ancient fathers of the Christian Church, it is
certain that miracles were performed for many
years after the death of the apostles, and their im-
mediate successors. Both Celsus and the Em-
peror Julian, enlightened, but obstinate infidels,
while they admitted the fact, in regard to the mira-
cles of our Lord and his disciples, maliciously
ascribed them to magiCj and to the influence of
the evil spirit.

Upon the whole then, my friend, you must per-
ceive how little foundation there is for the scruples

THE lord's SLPPl^R. 77

you have indulged, and which have unhappily-
kept you so long at a distance from a sacrament,
which brings you into a most delightful commu-
nion with the professed followers of the blessed
Saviour. You see that " blasphemy against the
Holy Ghost" is the only sin that has been declared
to be beyond the reach of pardon ; that this offence
could only be committed prior to the cessation of
miracles ; and if pronounced to be " a sin unto
death," it was not from any deficiency of merit in
Christ to atone for it, nor of mercy in God to for-
give it ; but because it evinced such obdurate de-
pravity of heart, such perverse malignity, and such
incorrigible obstinacy, as rejected the last, and
only means of conviction and amendment ; and
consequently, (without a miraculous interference
of Divine power) put the offender beyond the
reach of repentance, or erf obedience, and conse-
quently of pardon.

I am with much regard, yours, &;c.

LETTER XIV.

My Dear Friend — While you admit generally,
the importance and necessity of making an open
profession of your faith, by joining in the com.-
munion of the Lord's table, you still continue to
entertain doubts of 3-our preparation for so solemn
an ordinance. You say, there are several descrip-
tions of nominal Christians, whom it is usual to
admonish, by no means to join in the celebration
of this holy sacrament ; and that from a careful
examination of your own character and state of
mind, you cannot flatter yourself with the persua-
sion of being as yet, duly prepared for an approach
to the table of communion.

78 THE SACRAMENT OF

You therefore anxiously inquire, what are those
descriptions of character, which enlightened rea-
son, and the rules of sacred Scripture, exclude
from this feast of love ?

"No man," says Dr. Adam Clarke, "should
be permitted to approach the table, when not
known to be a steady, consistent character, or a
thorough penitent. If there be an indiscriminate
admission, there must be unworthy communicants,
who instead of receiving the cup of salvation,
will wring out the dregs of the cup of trembling ;
for we may rest assured that this ordinance is no
indifferent thing. Every soul that approaches it,
will either receive good, or evil from it. He will
retire a better, or a Avorse man. He will either
have an increase of Christ, or of Judas. On
him the Lord will graciously smile, or judicially
frown."*

There can be little doubt, I conceive, but that
the following classes are of the last description.
1. Professed Infidels, — persons who altogether
disbelieve the whole of divine revelation, or who
deny the divinity and mission of the Lord Jesus
Christ. Happily this class of individuals are at
present, neither so numerous, nor so distinguished,
as they were during the last century. There are,
however, many in every Christian community,
who if they do not, with daring effrontery, openly
espouse the cause of infidelity, yet insidiously
attack its fundamental doctrines, or treat with con-
tempt its professed followers.

Persons of this character, it would be profana-
tion to admit to the table of the Lord. Listead of
inviting such to partake of this ordinance, we
would say to them, "Beware, stand aloof, ap-
proach not a solemn rite which would only be the

* See Dr. Clarke's Discourses on the Eucharist, p. 86.

THE lord's supper. 79

means of increasing your guilt, and adding to the
intensity of your future punishment. No, rather
go, repent, believe, and obey. Examine accu-
rately, and candidly, the nature and tendency, the
history and institution, the external and internal
evidence of Christianity ; and should it please hea-
ven to enlighten your conscience, and to renew
your heart, then come humbly, yet vi^ithout fear,
to this communion of saints ; and while angels in
heaven would rejoice at the conversion of one such
sinner, believers on earth would receive you to
their fellowship with cordial satisfaction."

2. A second class who without question should
always be admonished to abstain from this ordi-
nance are, tlie notoriously vicious and profane.

Christianity is not a mere matter of profession.
It enjoins good works as well as true faith. While
it assures us that " without faith it is impossible
to please God," (Heb. xi. 6.) it as plainly declares
that " without holiness no man shall see the
Lord." (Heb. xii. 14.) Speaking of the works
of the flesh, viz. of " murder, drunkenness, un-
cleanness, and such like," an inspired apostle says,
(Gal. V. 19, 20, 21,) " I tell you now, as I have
told you in time past, that they who do such
things, shall not inherit the kingdom of God."
And in his first epistle to the Corinthians, (chap.
V. 11.) he exhorts them in these words, "But
now I have written to you, not to keep company,
if any man that is called a brother, be a fornicator,
or covetous, or an idolater, or a railer, or a drunk-
ard, or an extortioner ; with such an one, no not
to eat.'''' But on this subject little need be said,
inasmuch as it very rarely happens, unless from
some motive of ambition or interest, that persons
notoriously vicious, would ever ask admittance to
the table of communion. The palpable inconsist-
ency between the principles of the gospel and

8Dr THE SACRAMENT OF

their lives is such, as would expose them to the
just ridicule and contempt, even of their irreli-
gious associates, should they be able to overcome
the scruples of their own conscience, and the
dread of that punishment which they might ex-
pect, from an unworthy participation of this sol-
emn ordinance.

3. A third class of persons who unquestionably
ought to be excluded from the Lord's table, are
those who are grossly ignorant of the nature and
design of this institution.

Children, idiots, and persons who are deficient
in common understanding, are obviously included
in this class. All who are incapable, from any
cause, of " discerning the Lord's body,'' of stating
just reasons for wishing to be admitted to this privi-
lege, ought to be advised to wait until by prayer,
reading and reflection, they shall have obtained
right views of the ordinance.

Will it be said that ignorance of this sacred rite
is often rather a misfortune than a fault ? That
there are many instances of weak, uninformed, but
pious believers, who have faith, and love, purity
of heart, and correctness of deportment; but who,
from being denied the means of instruction, are
ignorant on this subject, and therefore ought not to
be excluded from this sacred institution. The
plain answer to this objection is, that persons of
this description, by proper attention and inquiry
can always obtain all the information absolutely
necessary for an admission to this ordinance. There
are few cases that can occur, where applicants of
this description will not derive much advantage by
delay; and where means of information are within
reach, and not sought for, or used, there can be no
reason for complaint, if the ivilfully ignorant are
excluded from the communion.

There are not a few who ignorantly or super-

THE lord's SIPPER. 81

stitiously imagine, that there is a certain mysterious
ejlicacy in the ordinance itself, which will operate
a change on their heart; or that there is such a
degree of merit in obeying the injunction of our
Lord on this subject, as will insure his favour and
a title to eternal life. Others again imagine, that
the simple act of communicating, seals the pardon
of their offences, without any reference to previous
dispositions of heart, or to the subsequent tenor of
their life and conversation. Till persons of these
sentiments obtain juster views of this sacrament,
they ought undoubtedly to abstain from its celebra-
tion, however correct their outward deportment
may be, or whatever warmth of devotion they may
experience.

4. There is another class of persons who scruple
not to seek admission to this ordinance from mo-
tives of interest, or reputation^ but who should
assuredly be admonished to abstain from it. Such
are those, in some foreign countries, where it is
made a pre-requisite to filling a civil or military
office. How much this sacred institution is abused
by men of loose characters and habits, by making
it an instrument of accomplishing their interested
or ambitious views, it is needless to state.

But there are others, and of these not a few in
our own country, who from motives but a little
more elevated, solicit an admission to the Lord's
Supper. They reside perhaps in a neighbourhood
where religion is respected, where its professors
are persons of high character and influence, and
where reputation may be gained by an intimate
association with the religious part of society. They
accordingly persuade themselves that they are quali-
fied for the ordinance, and that their present interest
would be advanced by an admission to the com-
munion. To persons of this description I would
say, Ah my friends, in a transaction so important

82 THE SACRAMENT OF

as that in which you are about to engage, be
cautious, reflect much, examine your motives, as
well as your life ; and let nothing short of love to
the Redeemer, a zeal for his cause and for the
welfare of your soul, influence you in this solemn
undertaking.

5. There is another class of wavering nominal,
half-tvay Christians, who sometimes seek admis-
sion to this ordinance. Their hearts are divided
between religion and the world. They make an
idol of riches, of reputation, or sensual appetite.
They wish to serve both God and mammon, be-
lieving that there is not all that impossibility of
uniting the two services, which our Saviour has
declared. They have been admitted into the Chris-
tian church by baptism, they have been educated
in its doctrines, they respect its institutions, and
wish to be considered as professors, so far as this
may consist with a supreme devotion to their tem-
poral interest. Persons of this class are certainly
in a crooked path. They are not in that " strait
and narrow way that leads to everlasting life."
Let them be decided, let them renounce either the
world, or heaven as their portion. "If the Lord
be God, follow him; but if Baal, then follow him."
(1 Kings xviii. 2L)

Remember that " he that waverelh is like a wave
of the sea driven with the wind and tossed. Let
not that man think he shall receive any thing of
the Lord ; a double minded man is unstable in all
his ways." (James i. 6, 7, 8.) When your mind
is determined, and you have resolved to seek heaven
in preference to the world, then come, relying on
the influences of the Holy Spirit to aid your reso-
lution— then come, and partake without hesitation
of the emblems of redeeming love.

6. There is another class of persons who style
themselves rational and liberal Christians, who

THE lord's supper. 83

ought not, consistently with the sentiments of our
church, or of any regular church in Christendom,
to be invited to the Lord's Supper. They reject
the doctrine of our Lord's divinity and atonement,
a doctrine that from the origin of Christianity to the
present day, has been held by the great body of
Christians as a vital and essentialarticle of faith.
They attend on this sacrament, as they celebrate
the era of their country's independence, the settle-
ment of a colony, or the birth-day of some distin-
guished character. They commemorate our Sa-
viour's life and virtues, the precepts he delivered,
and the example he has set. But here they stop.
They do not, in common with every other Chris-
tian denomination, regard the Lord Jesus as " the
Lamb of God that taketh away the sins of the
world." They do not believe that "on him was
laid the iniquity of us all;" that " he was wounded
for our transgressions ;" that " he was bruised
for our iniquities;" that " the chastisement of our
peace was laid on him ;" and that " by his stripes
we are healed ;" that " his soul was made an offer-
ing for sin;" that "he bare the sin of many;"
that " his blood was shed for the remission of sin ;"
that " he died unto sin;" that he " gave himself
for our sins ;" that " he came to save sinners ;"
that " he purged our sins by his blood ;" that " he
appeared to put away sin by the sacrifice of him-
self;" that "he bare our sins in his own body on
the tree ;" that " he is the propitiation for our sins
and for the sins of the whole world." When we
read such language as this in the charter of our
salvation, and when we find the apostle Paul de-
claring to the Corinthians, that by eating bread
and drinking wine in commemoration of the Re-
deemer, "ye do show forth the Lord's death till
he come," in what light are we to regard those
who deny the efficacy of that death, who consider

84 THE SACRAMENT OF

the Son of God as a raere man, or at most, as a
very exalted super angelic Being? Surely there
would be no propriety in soliciting the attendance
of persons holding opinions like these, to a commu-
nion of love with Christians who hold the Lord
Jesus to have united in himself the divine and
human natures; and by his death on the cross to
have made a full atonement for the sins of all who
sincerely believe, and trust on him as the Saviour
of the world.

7. There is one other class of persons, and it
is the last I shall mention, who abstain from the
celebration of the Lord's Sapper, and whom it
would be very useless to invite to this ordinance.
It is that description of Christians who deny the
institution of any sacrament. In their zeal for the
establishment of a religion purely spiritual, they
seem almost to have forgotten that man is a com-
pound being, made up of matter as well as of spi-
rit. They say " God is a Spirit, and they who
worship him must worship him in spirit and in
truth." "Why then," they ask, "should we
make use of any external symbols whatever," to
commemorate the life or death of our Lord ?

The great body of the followers of Christ,
from the period of his ascension to the present
hour, have held the sacraments of baptism and
the Lord's Supper to have been instituted by our
Lord himself; and they have been continued with-
out interruption, and with scarce an exception, by
all denominations of Christians to the present day.
They are institutions admirably calculated for such
a compound creature as man. They strength-
en our faith by the aid of our senses, and are
attended by many and great benefits, as number-
less believers in all ages have felt and acknow-
ledged.

It is not my purpose in these letters to discuss

THE LORD S SUPPER. 85

controverted points in theology. My aim is prac-
tical. I do not therefore pretend to answer the
objections that have been raised to the administra-
tion of the sacraments. They would lead into
too wide a field of discussion. I appeal to the
plain words of Scripture ; to the simple narration
of the evangelists and the apostle Paul ; and any
one who is disposed to controvert what they have
stated on this subject, would not probably be con-
vinced with any thing short of a new revelation.
*' If they hear not Moses and the prophets, nei-
ther will they be persuaded, though one rose from
the dead." (Luke xvi. 31.) 1 am yours truly.

LETTER XV.

My Dear Friend — I have now stated under
seven different classes, as distinctly as I could,
those descriptions of persons who ought not, or
who need not, be invited to a participation of the
Lord's Supper. There can be no scruple in your
mind on the question of not being included in
either of these classes ; your only difficulty, is in
regard to your worthiness to approach the table of
communion. You admit that you have faith, but
but you say " it is weak ;" — that you have love to
the Saviour, and to all whom you believe to be his
rea/ disciples, but that "it is faint;''' — that you
truly repent of your past sins, but whether this
♦' repentance is unto life," you cannot say. In
short you complain, that you fall so far short of
that Christian perfection, which the gospel ap-
pears to demand, that you are " therefore, in your
own apprehensions, unprepared to sit with the

86 THE SACRAMENT OF

followers of Christ at the table of communion."
My dear friend, such scruples may be indulged to
an unreasonable extent. Unless confined within
the limits of reason and the prescribed rules of the
gospel, they would leave the communion table
with scarce an attendant.

It is a matter of much importance that every
sincere and penitent believer who has a desire to
commemorate the death of the Lord Jesus in this
solemn ordinance, should form correct opinions on
this subject. Is it then your idea that in order to
partake of the Lord's Supper, the applicant should
he perfectly faultless? Certain it is that no pro-
fessor can be too holy. But where is that human
being to be found who is ivithout sin? "If we
say, we have no sin, we deceive ourselves, and
the truth is not in us." (1 John ch. i. 8.) There
is not a day, nor an hour of our lives, when in
the full exercise of reason, in which we do not
fall short of the requisitions of the divine law.
But this is by no means a substantial reason why
we should neglect this ordinance, any more than
other divine institutions. Our frailties and corrup-
tions should indeed humble us in our own esteem,
but not sink us into despondence. We should
resist and endeavour to subdue every irregular pas-
sion and habit. To our own most strenuous ex-
ertions, we should add prayer for the assistance of
the Spirit of truth. This aid has been promised
to all who will ask it in faith. Imperfect as our
graces and our obedience may be, we need not
fear a rejection from our heavenly Father, if we
come through him, who is " the way, the truth,
and the life." Our merciful Redeemer " knows
our frame, he remembers we are dust." The
heavenly *' treasure," he knows we have in
*' earthen vessels," and he will not assuredly ex-

THE lord's supper. 87

act from such imperfect beings as we are, the
purity of angels.

In asking admission to the table of our Lord, it
is not that we may display our oivn righteousness,
but obtain pardon for our offences, and " grace to
help us in every time of need." We go not to
this ordinance to say with the Pharisee, " God, I
thank thee, that I am not like other men ;" but with
the humble Publican, to pray, '■'God he merciful to
me a sinner ^ To imagine that in order worthily
to partake of the Lord's Supper, we must he fault-
less, would be reasoning against the experience of
believers in every age. Neither Abraham, nor
David, nor Daniel, nor Job, under the old, nor the
apostles of our Lord themselves under the nez^ dis-
pensation, could lay claim to perfection. What
then are the indispensable qualifications for ad-
mission to the table of communion? To obviate
your difficulties, I will offer for your consideration
the sentiments ^ of some eminent divines on this
subject.

The qualifications for worthily receiving this
ordinance are thus epitomized in that admirable
summary of Christian doctrine, the Westminster
Assembly's Shorter Catechism.

*' It is required of them that would worthily par-
take of the Lord's Supper, that they examine them-
selves of their knowledge to discern the Lord's
body; of their faith to feed upon him ; of their re-
pentance, love, and new obedience; lest coming
unworthily, they eat and drink judgment to them-
selves."

Professor Osterwald says, in his excellent sum-
mary of Christian doctrine, " Every one who truly
believes in Christ, and repents of sin, and sincerely
wishes to advance in holiness, should partake of

* See Catechism for youth, page 195.

88 THE SACRAMENT OF

this ordinance as one of the principal means of
advancing in the Christian life."

Dr. A. Clarke says, " It may be asked, who
then should approach this awful ordinance ?'*

"First, I answer, every believer in Christ Jesus,
who is saved from his sins, has a I'ight to come.
Such are of the family of God, and this bread be-
longs to his children. On this there can be but
one opinion. Second: Every genvime penitent is
invited to come, and consequently has a right, be-
cause he needs atoning blood; and by this ordi-
nance, the blood shed for the remission of sins, is
expressively represented. ' But I am not worthy,'
the convert will say. And who is ? There is not
a saint on earth, or an archangel in heaven who is
worthy to sit down at the table of the Lord. ' But
does not the apostle intimate that none but the
worthy should partake of it ?' No — He has said
nothing of the kind. He solemnly reprehends
those who eat and drink unworthily, but there is
an essential difference between eating and drinking
worthily, and being worthy thus to eat and drink.

" None therefore are excluded but the impeni-
tent, the unbelieving transgressor, and the profane.
Believers, however weak, have a right to come;
and the strongest in faith need the grace of this
ordinance. Penitents should come, as all the pro-
mises of pardon mentioned in the Bible are made
to such. None are ivorthy of the entertainment
(though all these will partake of it worthily,) but
it is freely provided by him, who is the Lamb of
God, who was slain for us, and who alone is
ivorthy to receive glory, majesty, dominion, and
power, for ever and ever."*

*' But," says another excellent writer,t " we may

* Discourse on the Eucharist, page 88.
t Dr. Duncan's Devout Communicant.

THE lord's supper. 89

affirm with the greatest certainty, that no serious
person who sincerely wished and endeavoured to
communicate worthily, could communicate un-
worthily. For God accepteth a man according to
what he hath. For even when one who hath been
a stranger to religion, comes to the table of the
Lord with sorrow and contrition for sin, sincere
purposes of amendment, and of being answerable
to the death of Christ ; though his religion go no
further at present than honest purpose and inten-
tion, he communicates worthily. Every one who
sincerely repents of his past transgressions, and
carefully endeavours to bring his heart and life in
conformity to the gospel, is within the terms of
mercy ; and when he comes to the holy Sacrament,
in obedience to the command of Christ, as a mean
of improvement in holiness, though he be not puri-
fied to that degree he could wish, yet may he be
perfectly secure, that he cannot in any sense be
said to eat and drink unworthily, so as to ' be
guilty of the body and blood of the Lord, or to ' eat
and drink condemnation to himself.'"

*' Unworthy communicating must have been a
deliberate sin, not a sin of infirmity, otherwise it
would not have been so severely punished as it
was among the Corinthians, with bodily diseases
and death. Nor should it ever be forgotten, that
whatever was meant by recording the guilt and
danger of unworthy communicating, the apostle
could not have intended by it to terrify any person
from coming to the Lord's Supper, but only to
make Christians more circumspect in their ap-
proaches to it ; for in the very next words after
speaking of being ' guilty of the body and blood of
the Lord,' he adds, ' but let a man examine him-
self, and so let him eat of that bread and drink of
that cup.'"

Combining together the substance of what has
7

90 THE SACRAMENT OF

been stated above, it cannot be difficult for any one
who is truly desirous of becoming a communicant,
to ascertain whether he is in a state that will autho-
rize his partaking M-ith propriety of this ordinance.
Let him ask himself as in the presence of God,
with reference to a final judgment, whether he sin-
cerely believes in the Lord Jesus Christ, as the
great sacrifice for human guilt, and trusts in his
righteousness and atonement for salvation; whether
he feels the love of Christ constraining him to
depart from what is evil, and to practice what is
good ; whether he sincerely repents of past offences
against God and man, whether he resolves, ( divine
grace assisting him) that he will conform in his
life and temper with the principles of the gospel ;
whether he believes the sacred Scriptures to be
given by divine inspiration, and regards them as
the infallible rule of his faith and practice.

Having these few plain principles for his guide,
and having resolved to pursue a conduct that will
correspond with them, he need not hesitate on the
question of enlisting under the banner of the
cross, assured that he will receive all that aid from
above, which will be necessary to " fight the good
fight of faith," and to " come off more than con-
queror through him that loved us." (Rom. viii.
37.) I remain as ever, respectfully yours, &c.

LETTER XVL

My Dear Friend — I rejoice that your difficulties
begin to vanish ; that your scruples are in a mea-
sure removed, and that you have no longer those
appalling fears in relation to the consequences of
partaking of the Sacrament of the Lord's Supper,
without having attained that imaginary perfection,

THE lord's supper. 91

which you once thought indispensable to the
worthy receiving of it. I am glad to find that
those expressions in the epistles of the apostle
Paul to the Corinthian and Hebrew converts no
longer make you " shudder ivith horror at the
bare contemplation of the penalties of an un-
worthy communion." Believe it, this ordinance
was never intended to be a stumbling block, or an
object of terror. It is a feast of love, it is a com-
munion of Christian sympathy. Like Jacob's
ladder, it is a delightful medium of intercourse
between heaven and earth. It often raises the
affections above terrestrial objects, and gives the
believer a foretaste of the joys of paradise.

Why then longer delay an approach to this sa-
cred ordinance ? You answer, that you cannot
venture in your present state of ignorance re-
specting this holy Sacrament ; that you doubt
whether you have that knoivledge of it, which
will enable you to " discern the Lord's body,"
and you express an " anxious desire" to be better
informed respecting the nature, design, and bene-
Jits of this ordinance. On this subject, my dear
friend, much has been written, and there are many
excellent treatises, containing information far more
extensive than any thing I can pretend to offer. I
cannot however refuse the request you make, but
will cheerfully assist you by abridging within as
short a compass as I can, what I regard as most
important on this interesting subject, in those
books I have at hand.

In order fully to comprehend the nature and de-
sign of the sacred ordinance, the first inquiry to
which our attention should be directed is, the true
meaning of the highly figurative language which
our Lord uses in relation to it.

When he had "taken bread," says the evange-
list Mark, " he blessed, and brake it, and gave to

^ THE SACRAMENT OP

them (the apostles) and said, take, eat, this is my
body. And he took the cup, and when he had
given thanks, he gave it to them, and they all
drank of it ; and he said unto them, this is my
blood of the Neiv Testament, (covenant,) which
is shed for many."

About a year prior to the institution of this Sa-
crament, our Lord addressing himself to a mixed
assembly of Jews, referring no doubt to his ap-
proaching death on the cross, says, " I am the
bread of life. He that cometh to me shall never
hunger, and he that believeth on me shall never
thirsty And immediately after he says, *' verily,
verily, 1 say unto you, he that believeth on me,
hcUh everlasting life. I am that bread of life ; T
am the living bread that came down from heaven.
If a man eat of this bread, he shall live for ever,
and the bread that I will give him is my flesh,
which I will give for the life of the world. The
Jews therefore strove among themselves saying,
how can this man give us his flesh to eat ? Then
Jesus said to them, verily, I say unto you, except
ye eat the flesh of the Son of man, and drink his
blood, ye have no life in you. \Yhoso eateth my
flesh and drinketh my blood, hath eternal life;
not as your fathers did eat manna in the wilder-
ness and are dead : he that eateth this bread
shall live for ever."

This language is highly figurative ; but it is
deeply interesting. Literally to eat the flesh and
drink the blood of the Saviour, we know is an
impossibility. When he brake the bread before
his apostles and said, " this is my body," they
could not have misunderstood him. His body
was then before their eyes unbroken, and entire.
When he took the cup and said, " this is my
blood of the New Testament, which is shed for
many," it was most evident to the senses of the

THE lord's supper. 93

apostles, that not a drop of his blood had then
been shed. They must have considered these
emblems as signifying events that were to happen.

In like manner when he said to his disciples,
*' I am the door ;" "I am the good Shepherd;"
" I am the vine ; ye are the branches ;" he spoke
according to the figurative style of speech, then
so common throuorhout the East. On some occa-
sions this language appears to have been too am-
biguous for the apprehension of his hearers. As
when he said, (probably pointing to his own
body,) " Destroy this temple, and in three days I
will raise it up." The .Tews mistaking his mean-
ing replied, " Forty and six years was this temple
in building, and wilt thou raise it up in three
days ?" " But he spake," says the evangelist,
*' of the temple of his body." In like manner he
was misapprehended by the woman of Samaria,
when he conversed with her respecting the living
water which he should give, of which whoever
should drink, would never thirst again. So also,
after the remarkable discourse recorded in the 6th
chapter of St. John's gospel, many of his disci-
ples are said to have gone back, and walked no
more with him. Happily for believers at subse-
quent periods, the meaning of our Lord needs not
to be misunderstood, where he discourses of " eat-
ing his flesh, and drinking his blood."

By this metaphorical language, he designed no
doubt, to instruct us, that hy faith we are to feed
on him ; that by meditating devoutly on his death
and resurrection, we should thence derive that
knowledge, and kindle those affections, which
are necessary for the life and nourishment of our
souls ; that in his death we are to contemplate the
sacrifice made for our guilt, and the means of re-
conciliation, and peace with our heavenly Father ;
that here we have a 'pledge of our own resurrec-

94 THE SACRAMENT Of

tion, and of our admission to the paradise of God,
when removed from this scene of temptation, of
suffering, and sin ; that from the contemplation of
his atoning death, our souls are to be nourished
with that hope and faith, that will enable us to
overcome the world, and tliat will continue till the
close of life, a never-failing source of the most
precious, and heart-soothing consolations. Such
are the views which Christians in the first ages of
the church had of these memorable words of our
Lord.

Tertullian thus explains them : — " In order,"
says he, " to have life, we must seek the word
that was made flesh. We must feed on it by
hearing, we must masticate it by meditation, and
digest it by/<:n7/i."

Origen says, that the words above quoted from
the evangelist John, are " the letter that kills, if
taken in a literal sense ;" and St. Augustine ob-
serves, " that whenever the words of our Lord
appear to enjoin the commission of a crime, when
taken in a literal sense, we should understand
them figuratively ;'' and brings as an example,
the words already referred to.

An ingenious author, who published a few years
since a treatise* on the Lord's Supper, has endea-
voured to illustrate this figurative language of our
Lord, in two dialogues between a father and his
son. He maintains that by "eating the flesh, and
drinking the blood of the Lord Jesus Christ," is
meant " the soul's subsisting on his divine love,
and divine ivisdom; and that these divine prin-
ciples are intended to be received by man, who
for that end is endowed with the two receptive

* See a Tract entitled the " The True End and Design
of the Holy Sacrament of the Lord's Supper." By John
Clowe, Rector of St. John's Church, Manchester.

95

faculties, the ivill and the understanding; the will
to receive love^ and the understanding to receive
vjisdom; and that whoever thus receives love and
wisdom^ at the same time, receives Jesus Christ
and his lifs, and together therewith all the bles-
sings of redemption."

In support of this opinion he states that God is
declared by an inspired apostle, to be "/ot'e," and
that our Lord proclaimed himself to be, " the light
of the world ; that we are taught that " man
shall not live by bread alone, but by every word
that proceedeth out of the mouth of God';" that
we are instructed, " to labour not for the meat that
perisheth, but for that which endureth to everlast-
ing life;" that our Lord pronounced a blessing on
those who '■'"hunger and thirst after righteousness,"
and declared that it was "Azs ineat to do the will
of him who sent him :" that in these words we are
taught plainly what those good and substantial ob-
jects are, that yield wholesome nourishment to the
spirit ; that they are the divine love and divine
ivisdom of Jesus Christ and his word. All the
good7iess and truth of God, therefore, whether
manifested in his word, or in his works, is the
proper and wholesome food of man's spirit."*

The preceding observations I trust will be con-
sidered as sufficiently explanatory of our Lord's
meaning, at the first institution of his Supper,
when he said of the bread, " this is my body; take,
eat;" and of the wine, "this is the New Testa-
ment in my blood; drink ye all of it:" or as he else-
where declares, " my flesh is meat indeed, and my
blood is drink indeed." These material emblems
were certainly intended to signify that spiritual
food, which when received by faith, nourishes the
soul to everlasting life. I am yours, very truly.

*^ee Clowe's Treatise on the Sacrament, p. 30, 34.

96 THE SACRAMENT OF

LETTER XVII.

Mr Dear Friend — Having in a former letter col-
lected within as short a compass as I could, con-
sistently with perspicuity, the account of the origi-
nal institution of the Lord's Supper, as recorded by
three evangelists, and the apostle Paul; and having
in my last letter endeavoured to explain the figura-
tive language used by our Lord himself, in relation
to this ordinance, I proceed, in conformity with
your request, to illustrate more fully its nature and
design.

As this sacrament was instituted on the very
night on which the Jewish Passover was annually
observed ; as it resembles it in many striking par-
ticulars; and as it appears evidenUy to have been
designed as a substitute, in place of the Mosaic
rite, we shall find it instructive and useful, to re-
►view the circumstances and design of this ancient
ceremony.

Four hundred and thirty years had now elapsed
from the calling of Abraham, and two hundred
and fifteen from the migration of the children of
Israel, to the land of Egypt. Within this period,
the memory of Joseph and of his services had no
doubt been lost. Tlie descendants of himself and
of his brethren, remained a distinct people. Their
occupation was principally grazing, which was
held in great contempt by the Egyptians. The
Israelites were accordingly treated witii great cruelty
by their masters. But though oppressed, they in-
creased in number with such astonishing rapidity,
that the king of Egypt became fearful, lest in case
of war between him and any of the neighbouring
kings, these strangers might join his enemies ; and
" so get them up out of the land." He therefore,
** set task masters over them, to afflict them with

THE lord's supper. 97

burdens ; and made them serve with rigour." He
*'made their lives bitter with hard bondage, in
mortar and in brick, and in all manner of service
in the field — all their service was with rigour."
(Exod. i. 14.) But as these despised strangers
continued to multiply notwithstanding the oppres-
sion they underwent ; the king of Egypt proceeded
one step further in crueUy, and passed an edict,
directing all the male Hebrew children to be put
to death. To give effect to this law, he ordered
all his own people saying, " Every (Jewish) son
that is born, ye shall cast into the river; but every
daughter ye shall save alive." (Exod. i. 22.)

Under circumstances of such enormous cruelty
on the part of the oppressors, and of intolerable
misery on the part of the oppressed, Jehovah
took compassion on the children of Israel, and de-
termined to deliver them by the agency of his
servant Moses. Accordingly he appeared to this
chosen instrument, saying, I have surely seen the
affliction of my people which are in Egypt, and
have heard their cry by reason of their task-masters,
for I know their sorrows, and I am come down to
deliver them from the hands of the Egyptians, and
to bring them up out of that land, unto a good land,
and a large ; unto a land flowing with milk and
honey. Come now therefore, and I will send thee
unto Pharaoh that thou mayest bring forth my
people, the children of Israel, out of Egypt."
(Exod. iii. 7, 10.)

Moses, at the command of God, went accord-
ingly to Pharaoh, to persuade him to let the chil-
dren of Israel depart peaceably from his territory.
But the king's heart was hardened by avarice. He
had found the service of the Israelites too profitable
to be gratuitously surrendered. He accordingly re-
fused to let them go. But the measure was al-
ready determined by unerring wisdom, and almighty

99 THE SACRAMENT OF

power insured its accomplishtxient. Various plagues
were miraculously inflicted on him and on his peo^
pie, to subdue their opposition. They still how-
ever resisted, till finally at the command of God,
his own, and the first-born of the whole nation of
the Egyptians, were slain in one night by a de-
stroying messenger from heaven. When this tre-
mendous blow was struck, the children of Israel
were specially exempted from its effects. While
the first-born of their oppressors were destroyed,
theirs were continued in life. In commemoration
of so signal a deliverance, the feast of the Passover
was instituted.

This rite was to be perpetual. " Thou shalt
therefore keep this ordinance," says the almighty-
Lawgiver, to Moses, " in his season from year to
year," " thou shalt observe this thing as an ordi-
nance to thee and to thy ^ons forever; and it shall
be for a sipi unto thee, upon thy hand, and for a
memorial between thine eyes, that the Lord's law
may be in thy mouth ; for with a strong hand hath
the Lord brought thee out of Egypt."

The manner in which this ordinance was kept,
was as follows. " On* the tenth of the month
Nisan, (which answers to our March) every family
in Israel, (or if the family was too small, two
neighbouring families joined together,) was di-
rected to take a male lamb, or kid (for the origi-
nal signifies either,) under a year old, and ivithout
blemish. This was to be shut up until the four-
teenth day of the month, when it was to be killed
in the evening."

" They were then to take a bunch of hyssop,
and dipping it in the blood, they were to strike it
on the two side posts, and the upper door posts,
of every house where they ate it ; and so not stir

* See Stackhouse, p. 375,

THE lord's supper, 99

out till morning. This lamb was to be dressed
vj/wle; roasted, not boiled, because roasting was a
speedier way of dressing it. But it was to be
roasted thoroughly, because it was all to be eaten;
not a bone of it was to be broken ; and if any
remained it was to be burned ; for it was forbid-
den to suffer this sacred victim to putrefy. It
was to be eaten standing, and in haste; to repre-
sent the circumstances of persons just beginning
a journey ; with hitter herbs, to recall the bitter
servitude of Egypt; with unleavened bread, in
memory of their deliverance being so sudden that
they had not time to leaven their bread for their
journey. It was necessary that not less than ten,
(as Josephus informs us) nor more than twenty
should celebrate this feast together."

By some of the early fathers of the Christian
church, the very form of benediction and praise
which was anciently used in the celebration of this
solemnity, has been preserved. " Blessed,"* said
the observers of this rite, " be the Lord, the Sove-
reign of the world, who has redeemed us from
Egypt — us, and our fathers ; and who has com-
manded us this night to eat a lamb and unleav-
ened bread."

It was their practice during the days of unleav-
ened bread, to invite the nearest relations to the
feast, and at the close of the same, the best bread
was brought, which the master of the family
broke, and distributed to each of his guests. In
doing this he said, " This is the bread of affliction
which our fathers ate in Egypt." He then took
the cup of v/ine, of which after he had drunk, all
the company who had been circumcised, drank
also. He then returned thanks, after which he
recalled to their remembrance the circumstances of

* See Durand sur la Sainte Cene. p. 150.

100 THE SACRAMENT OF

their deliverance from Egyptian servitude ; and
they closed the ceremony with a hymn, or psalm.

Justin Martyr has preserved the ancient for-
mula of the Passover as used by the Jews in
the time of Esdras. " This pas sover,^^ said they,
*' is our Saviour and Refuge — sio^nifying without
doubt, that these were the symbols of their servi-
tude and deliverance — and not literally, that the
bread of affliction was their Saviour and Refuge."

I am yours, &c.

LETTER XVIII.

My Dear Friend — Having taken a view of the
leadino; circumstances connected with the Jewish
Passover, let us view it in connexion with those
that accompanied the institution of the Lord's
Supper. That our Lord intended this ordinance
to be a substitute for the Mosaic rite, there can be
little doubt ; and that there are many striking points
of resemblance between the two institutions, seems
to be equally clear.

The apostle Paul in his first epistle to the Co-
rinthians (ch. V. 7, 8.) says, " purge out therefore
the old leaven^ that ye may be a new lump, as ye
are unleavened. For even Christ our passover is
sacrificed for us ; therefore let us keep \\\q feast ,
not with the leaven of malice and wickedness ;
but with the unleavened bread of sincerity and
truth." And the apostle Peter in his first epistle,
speaks of " the sprinkling of the blood of Christ,"
and again, of our being " redeemed by the pre-
cious blood of Christ, as of a lamb without blem-
ish, and without spot." (1 Pet. i. 19.)

It will be at once gratifying and instructive to

THE LORD S SUPPER.

101

recapitulate some of the most striking coincidences
between the Jewish and the Christian passover.

1. The Jewish passover
was first celebrated on the
night previous to the depar-
ture of the children of Is-
rael, from Egypt.

They were both instituted on the same day of
the month and the year.

The Lord's Supper was
first celebrated on the very
eve of his crucifixion and
departure from this world,
to his native Heaven.

2. The paschal lamb,
used on these occasions was
to be without " blemish or
spot."

3. This lamb was to be
slain on the 14th day of the
month Nisan, about the be-
ginning of the evening sac-
rifice, (namely from three
to five o'clock, agreeably to
our reckoning of time.)

4. The blood of the pas-
chal lamb was to be sprin-
kled on the door posts, of
the houses of the Israelites.

5. Every member of a
Jewish family was com-
manded to eat the flesh of
the paschal lamb.

6. No part of the pas-
chal lamb was suffered to
become putrid ; what was
not eaten was to be consu-
med with fire.

7. The paschal lamb was
roasted entire — not a bone
of it was to be broken.

Our Lord is referred to,
as such a lamb, by St. Peter
in the passage cited above.

Our Lord expired about
the 9th hour, says the evan-
gelist— that is about three
o'clock, according to our
time.

Thus our Lord's blood is
styled by an apostle, " the
blood of sprinklings that
speaketh better things than
that of Abel," and again
he says, " having our hearts
sprinkled from an evil con-
science." (Heb. X. 22. xii.
24.)

So our Lord directs all
his followers spiritually to
eat his flesh, as a condition
of inheriting eternal life.

So our Lord's body, agree-
ably to prophecy, was not
permitted to see corruption.

So not a bone of our Lord
was broken on the cross;
while tlie limbs of both of
those who were crucified
with him, were broken.

102

THE SACRAMENT OF

8. The Jews did not cele-
brate the passover as a com-
mon meal. Ten or more
always assembled for the
purpose, and partook of it
with solemnity, as a me-
morial of their deliverance
from the servitude of Eg-ypt.

9. The Jews celebrated
their passover with unlea-
vened bread.

10. The symbols used in
tlie passover were bread and
wine, and bitter herbs.

11. No person could par-
take of the paschal lamb,
unless he had first been cir-
cumcised.

12. The Jews were di-
rected to observe the pass-
over "forever " that is, so
long as their economy should
last.

13. It always was, and
still is the practice of the
Jews, before and after the
celebration of this rite, to
give thanks.

So also it has been the
constant practice of Chris-
tians to celebrate this ordi-
nance together, in memory
of their deliverance from
the greater servitude of sin.

Christians are admonish-
ed to " keep their feast, not
wath the old leaven of ma-
lice or hypocrisy ; but with
the unleavened bread of sin-
cerity and truth.''''

Christians use the same
emblems, but their bitter
herbs are penitence and hu-
mility.

So among Christians no
person can be properly ad-
mitted to the Lord's Sup-
per, unless subsequently to
being baptised.

Christians are directed to
celebrate the Lord's Supper,
as a memorial of Christ's
death, "until lie shall come
again'''' to judgment,

So our Saviour, Avhen he
had taken bread, blessed^
(not the bread, but) God :
hence this sacrament has
been called by Christians,
the Eucharist ; that is, an
ordinance in which God is
blessed, or praised.

*' The many resembling circumstances, real and
verbal, abundantly show, (says Dr. A. Clarke,)
thet the ho/y Eucharist was in a great measure
copied from the paschal feast, and was intended
lo supply its place, only heightening the design,
and improving the application."

The great object of both the institutions, is, to

THE lord's supper, 103

serve as a memorial of a great deliverance ; the
one from temporal, the other from spiritual and
eternal servitude.

The coincidences we have noticed above are
certainly very striking. But it is obvious how
much superior of the two, is the Christian ordi-
nance in simplicity, as well as in the objects it is
intended to commemorate.

Under the Mosaic dispensation, there were many
feasts and ceremonies ; but none were regarded as
so solemn, or so binding on the people, as those of
circumcision and the passover. In place of the
former, under the Christian dispensation, baptism
has been introduced, and in place of the latter, the
LonVs Supper. It is so called from being the last
meal our Saviour ate with his apostles, prior to
the termination of his ministry on earth. It is also
called a sacrament, from the Latin word sacra-
7nentum, which signifies the military oath taken
by the Roman soldiers, when they enlisted under
their commanders.

The \evyform and matter of this oath, (as taken
by the solders of Republican Rome) are both pre-
served in Polybius ; and a careful view of them
cannot fail to cast much light on the subject now
under consideration. In giving an account of the
manner of raising, embodying and enrolling the
Roman troops he observes, that when all the
arrangements were made, and the different compa-
nies formed, the Chiliarch, or military tribune,
selecting a proper person from all the rest, pro-
pounded to him the sacr amentum, or oath of fidelity
and obedience, by which he bound himself, " sub-
missively to obey and perform whatever was com-
manded by the officers, according to the uttermost
of his power." *'The rest all coming forward
one by one take successively the same oath, that

104 THE SACRAMENT OP

they would perform every thing according to what
the first had sworn."*

*' Under the Imperial form of government, the
Roman soldier," (says Mr. Gibbon,) " in his first
entrance into service, had an oath (sacramentu)n,)
administered to him with everv circumstance of
solemnity. He promised never to desert his stand-
ard, to submit his own will to the commands of
his leaders, and to sacrifice his life for the safety
of the emperor and the empire."! So also the
Roman historian Pliny, in his letter to the emperor
Trajan states, that the Christians in his province
[Bilhynia,J " when they came together on a set
and solemn day, (probably the Lord's day,) having
sung a hymn, bound themselves by an oath, (se ob-
stringere Sacramento,) not to commit any wicked-
ness," &c.

When Cataline, the famous Roman conspirator,
was making his arrangements to usurp the supreme
authority of Rome ; having assembled his asso-
ciates and made a speech to them, he is said to
have bound his fellow conspirators by an oath,X
and to have obliged them to drink wine, mingled
with human blood, handed round in bowls ; which
when they had done, as was the practice at sacred
solemnities, he disclosed his plans to them ; that
so, conscious to themselves of so foul a fact, they
might be more faithful to each other.'' It seems
from this allusion to the practice at sacred solemni-
ties, that it was customary on some occasions, for
the people to mingle the blood of the victim, with
the wine then used.

As an emblem of the blood of the " Lamb that

* Dr. A. Clarke on the Eucharist, page 77.
t See Gibbon's Decline and Full of the Roman Empire,
Vol. 1, page 16.

X Sallust Bel. Cat. Sect. 3.

THE lord's supper. 105

taketh away the sins of the world," Christians take
the sacramental wine, as directed by their Master,
and all drink of it, as a sacred pledge of their attach-
ment and fidelity to him, and to each other.

This ordinance is also called the communion,
inasmuch as it is the medium of communion be-
tween God and the soul ; and of that intimate and
affectionate communion, which ought to subsist
between fellow Christians. "The cup of blessing
which we bless," says the apostle Paul, " is it not
the communion of the blood of Christ? the bread
which we break, is it not the communion of the
body of Christ?" (1 Cor. x. 16.)

" In celebrating this ordinance," says an eloquent
divine,* " we are not only more closely cementing
the ties of nature and the bands of friendship among
ourselves, but we are extending our cominunion to
the church of Christ universal; we are stretching
out the hand of fellov/ship over continents, over
oceans, to give the salutation of brotherly love, to
all who love our Lord Jesus : and to invite men of
all colours, and of all languages, to cast in their lot
among us, and to take shelter with us, under the
shadow of this 'great rock in a weary land;' to
repose with us amidst the ' trees of life, whose
leaves are for the healing of the nations.' ' But
is not our communion also with the Father, and
with his Son Jesus Christ?' Is it not with them
who are drinking new wine in our Father's king-
dom ; with the spirits of just men made perfect;
with those whom on earth we have loved ; with
those who have often eaten and drunk with us at
the table of the Lord ; and with whom we hope to
eat and drink at the table that is above, sitting
down with them, and with Abraham, Isaac, and
Jacob, in the kingdom of heaven? Delightful re-

* See Hunter's Sacred Biography, vol. iv. page 166.

106 THE SACRAMENT OF

flection ! The employments of earth and heaven
are the same; the animating principle, the spirit of
love, the subject of their praise, and the source of
their joys are the same."

It is also styled a covenant. Thus our Lord
when he instituted the ordinance says, " This cup
is the new Testament — (or more properly the new
covenant,) in my blood." (Matt. xxvi. 29.) In like
manner baptism is denominated by the apostle
Peter, "The answer (that is, the engagement, or
pledge,) of a good conscience towards God." (I
Pet. iii. 21.)

By theologians, this sacrament is generally styled
a sign^ or seal of the covenant between God and
the believer. " On our part," says Bishop Gib-
son, "it is pleading before God the merits and
efficacy of Christ's death for the pardon of our past
sins, and for grace to avoid them for the time to
come ; and on God's part, it is a conveying and
sealing of those benefits to every penitent and faith-
ful receiver." •" " The Lord's Supper," says Mr.
Willison,t " is called a seal of the covenant of
grace, because like a sealed charter it confirms and
assures to us the certainty of the covenant and all
its promised blessings — that God, in and through
Christ is willing to be a God to us, and to take us
for his people."

Perhaps it may more correctly be viewed as a
permanent memorial of the ratification of that new
alliance — (as it is uniformly called in the French
translation of the New Testament,) between God
and man, to which the apostle Paul refers in his
epistle to the Hebrews, as having been promised
by God to the Jews at the advent of the Messiah.
" This is the covenant, (the alliance ov agreement)

* See Gibson on the Sacrament, &c. p. 26.
tSee Young Communicant's Catechism, p. 21;

THE lord's supper. 107

I will make with them, after those days, saith the
Lord. I will put my laws into their hearts ; and
in their minds I will write them, and their sins and
iniquities will I remember no more." (Heb. x. 16.)
Such is the substance of the new covenant, (or
alliance,) of which the apostle has given merely
an epitome, and which you will find more fully
stated by the prophet Jeremiah, (chapter xxxi.
31 — 35.) Of this new covenant, the Lord's Sup-
per may properly be considered as a token, or me-
morial.

Thus when God made a covenant with Noah,
that he would no more deluge the earth with water,
he appointed the rainbow as a " token," or memo-
rial, of this agreement ; so that whenever after-
wards beheld, it might remind Noah and his pos-
terity, of the Creator's promise." (Gen viii. 8 —
18.) So also when God instituted the rite of cir-
cumcision, he declared to Abraham that it should
be a token, (or memorial,) of his covenant, that he
should be " the father of many nations ; that he
would be a God to him, and to his seed after him ;
and that he would give them the land of Canaan
for an everlasting possession." (Gen. xvii. 1 — 9.)

But this subject requires further illustration. I
will discuss it at greater length, when I come more
particularly to consider the nature of this ordi-
dance, as the memorial of a propitiatory sacrifice
made by the Lord Jesus Christ for human guilt.

I remain as ever, vours trulv.

LETTER XIX.

My Dear Friend — In order truly to " discern the
Lord's body" in this sacrament, it is indispensably
necessary to comprehend its nature and design.

108 THE SACRAMENT OF

One excellent writer* thus describes it : " The
Lord's Supper is an ordinance of the gospel, ap-
pointed by Jesus Christ, to preserve in Christians
a perpetual remembrance of his death, and to make
us partakers of the benefits of it." Another di-
vinet says, " It is a religious eating of bread and
drinking of wine, according to Christ's institution
and example, in remembrance of his death and
sufferings for us." Professor Osterwald defines it
to be " a holy institution, in which Christians eat
bread, and drink wine, in remembrance of Jesus
Christ, and of his death." And Mr. Stackhouse
on this point, observes, " That we do therein
gratefully commemorate the sacrifice of Christ's
death, and by renewed acts of faith, present that
to God as our sacrifice, in the memorial of it,
which he himself hath appointed ; hereby con-
firming our covenant with God, and sharing in the
blessed effects of that death which our Lord suf-
fered for us. " 77^15," says our author, " is the
whole intention of the institution.^ ^X

In our inquiry into the nature of this ordinance,
it is obvious then that we must go one step higher,
and inquire into the origin of sacrifices. The
impression, which seems to have so generally ex-
isted, and which still exists, among mankind, that
the blood of victims must be shed to propitiate an
offended Deity, can be only rationally accounted
for, on the ground of its having been transmitted
by tradition from Noah, and his descendants.

The sacrifice of animals, as substitutes for hu-
man offenders, has been practised from the most
remote antiquity, and among the most enlightened
heathen nations, as well as among the Jews. This
is no matter of doubt. All nations seemed to have

* Bishop Gibson. t Mr. Willison's Catechism, p. 23.

t Stackhouse's Body of Divinity, p. 619.

THE lord's supper. 109

acted on the principle staled by the apostle Paul,
that " without shedding of blood," there was " no
remission" (of sin.) But you w'\\\ ask, ivhence
this universal impression, this uninterrupted prac-
tice ? Setting aside the light of divine revelation,
this problem is not to be solved by the utmost
stretch of human reason or ingenuity. The ex-
istence and the continuance of sacrifices among
the Jews, we know, had a plain reference to the
great sacrifice of the Lord Jesus on the cross ;
and unconnected with that, they appear to be no-
thing but unmeaning ceremony, and cruel super-
stition.

Instead of resorting to commentators or to sys-
tematic treatises on theology, for the illustration
of the origin and meaning of sacrifices, I will
transcribe for your information some very striking
remarks on this subject, by the late pious and vene-
rable Dr. Boudinot. They are contained in a loose
manuscript, which I met with among his papers,
and which appears to be the substance of a letter
designed for the information of some friend, or re-
lative, who was desirous of joining in the com-
munion of the church. His remarks are as fol-
lows :

*' The whole plan of salvation for fallen man,
being founded on the sacrifice and atonement of
the Lord Jesus Christ, the second Person in the
adorable Trinity, it is necessary that the practical
nature of sacrifices before the incarnation, as used
by Jew and Gentile, should be understood.

" No sooner had man fallen, and become sepa-
rated from his Creator by wicked works, than the
glad tidings of a Saviour, to come in the flesh,
were revealed to him by the infinite mercy of
God. This was attended with the intimation of
the divine will, in what manner the promise should
be continued in the world, till verified by the ac-

110 THE SACRAMENT OF

lual coming of the Messiah. This was to be, by
the blood of a victim offered on the altar, in their
public M'orship ; thus holding up to all mankind a
type of the sufferings and death of the incarnate
Messiah for the sins of man ; and thus, from the
exclusion of Adam from Paradise, establishing the
doctrine that ' without shedding of blood there was
no remission of sin.'

" This is apparent from Adam and Eve being
clothed in the skins of beasts, which could only
have been obtained from the beasts offered in
sacrifice. Shortly after we find Cain and Abel
offering their sacrifices at set times, or on the Sab-
bath. At this early period we find the perverse-
ness of the human heart, refusing obedience to the
will of God, and submission to his positive ordi-
nance. AVhile Abel, obedient to the divine com-
mand, and in full confidence of the promised
Saviour, offered a bloody victim, a lamb or a kid ;
Cain could not see why the labours of his hands
should not be equally acceptable with the firstlings
of Abel's flock ; and therefore refusing a compli-
ance with the positive ordinance of the Creator,
brought of the fruits of the earth, a bloodless
offering, merely of gratitude to God.

"It pleased God to make known his pleasure
by accepting Abel's offering, probably by fire from
heaven, consuming it; and to reject Cain's offer-
ing by taking no notice of it. Cain still obsti-
nately bent in opposition to the divine will, instead
of turning his vengeance on himself, and repenting
of his sins, revenged himself, by the murder of
his brother. Hence the apostle says, ' by faith
Abel offered a more acceptable sacrifice than Cain.'
From that time all nations, however ignorant of
their design, continued to offer daily sacrifices for
the forgiveness of sins.

"The Jewish nation alone preserved the spiri-

THE lord's supper. Ill

tual meaning of this rite, and kept up the know-
ledge of the thing signified thereby. By this they
held up to view the coming of the promised Mes-
siah in the flesh ; that great sacrifice by which
' life and immortality were to be brought to light,'
and repentance, and forgiveness of sins, granted to
all who should believe on him. In order there-
fore to understand the nature and design of the
Lord's Supper, it is necessary to know something
of the true object, prefigured by the sacrifice of
animals. We may learn the Jewish practice from
tlie Scriptures of the Old Testament. I shall cite
but a few texts. When Moses's father-in-law
came to him, ♦ he took a burnt-offering, and sacri-
fices for God.' ' And Aaron came, and all the
elders of Israel, to eat bread before the Lord.''
(Exod. xviii. 12.) Saul and his servant met some
young women going to draw water, who told them
that Samuel was come to the city, and they asked
the maidens, ' is the Seer here ? And they an-
swered them and said, Behold he is before you,
make haste now, for he came to day to the city ;
for there is a sacrifice of the people to-day, in the
high-place. As soon as ye be come into the city,
ye shall straitway find him, before he go up to the
high-place to eat; for the people will not eat till
he come, because he doth bless the sacrifice.^
(1 Sam. ix. 11, 12, 13.)

" While the Jews were in the wilderness, they
were not allowed to eat any meat at their private
tables, unless they had first sacrificed it to God at
the tabernacle. (Lev. xvii. 4, 5.) ' Whatsoever
man there be of the house of Israel, that killeth a
lamb or a goat, or an ox, within the camp, or
without the camp, and bringeth it not to the door
of the tabernacle, to offer an offering to the Lord,
blood shall be imputed to him.' So it is observed
by many of the Jewish authors, that God com"

112. THE SACRAMENT OF

manded at first that all which the Israelites did
eat, should be peace-offerings ; but when they
came into the land of Canaan, and were dispersed
to great distances, this was altered, (as in Deut.
xii. 21.) St Paul confirms this doctrine, " We
have an altar whereof they have no right to eat,
that serve the tabernacle," (or Jewish temple.)
(Heb. xiii. 10.)

The heathens in the worship of their deities did
the same. A learned Rabbi says, in speaking of
the heathen sacrifices, " In those ancient times,
whosoever sacrificed to idols, made ^ feast iqoon
the sacrifice.''^ This custom is often referred to,
in the New Testament. " For if any man see thee,''^
says St. Paul, " which hast knowledge, sit at meat
in the idol's temple, shall not the conscience of
him which is weak, be emboldened to eat those
things which are off'ered to idols ?" (1 Cor. viii.
10.) In another place, he says, *' Our fathers
were all baptized unto Moses in the cloud and
in the sea ; (a type of our Christian baptism) and
did eat the same spiritual meat, (the manna,) and
did all drink the same spiritual drink;" (the water
that followed them from the rock,) typical of the
bread and wine in the Lord's Supper. These
feasts then were the proper sacraments, joined
with sacrifices. Thus it appears that both with
Pagans and .Tews, it was among their most solemn
rites to ']om feasting with sacrifices; and to eat
of those things that had been ofi'ered up.

This being the case, what infinite love does the
Saviour manifest to his people, in remembering
them in the midst of the agonies of the cross ; in
making such a glorious provision for their necessi-
ties, that, as he had offered himself once for all, a
sacrifice and oblation not to be repeated ; he should
permit them as it were, to feast continually on that
sacrifice in a spiritual manner, by adopting bread

THE lord's supper. 113

and wine, not as his body and blood, which in
itself would have been impossible, but as striking
memorials of them ; that being spiritually receiv-
ed, they should have all the efficacy connected
with actually eating the sacrifice, and thereby
should become a blessed " feast of fat things," to
the nourishment and growth in grace of all his
servants in this vale of tears ; and moreover should
show forth his death to a guilty world, till his
second coming in glory.

The apostle assures us, (1 Cor. v. 7.) that
" Christ our Passover is sacrificed for us : there-
fore let us keep the feast with the unleavened
bread of sincerity and truth." So that by this we
are taught that the eating and drinking of the me-
morials of the body and blood of Christ, who was
offered up to God on the cross for us, is a real
commiunication in his death and sufl'erings. And
again, as all who ate of the sacrifice among both
Jews and Heathens were accounted partakers of
the altar, that is, of the sacrifice offered on the
altar; we are hence fully taught, that to eat and
drink the memorials of his body and blood, which
Christ has appointed by this positive institution, is
to be made partakers of his sacrifice oflfered up to
God for us ; in like manner as to eat of the Jew-
ish sacrifices under the law, was to partake in the
legal sacrifices themselves. So to eat of things
offered up in sacrifice to idols, in the apostle's
opinion, was, to be made partakers of the idol sac-
rifices, and therefore unlawful. For the things
which the Gentiles sacrifice, they sacrifice to de-
vils, but ChrisVs body and blood were offered up
in sacrifice unto God ; and therefore they could
not partake of both together (innocently). *' Ye
cannot drink the cup of the Lord, and the cup of
devils ; ye cannot be partakers of the Lord's table,
and the table of devils."

114 THE SACRAMENT OF

The conclusion is therefore strong, that the
Lord's Slipper is the same thing among Christians,
in relation to the Christian sacrifice, that {he feasts
upon the legal sacrifices were among the Jews. It
is not a sacrifice or oblation renewed from time to
time ; but ,1 feast upon a sacrifice, already ofTered
up, and according to Tertullian, " not the offering
of something on an altar ; but the eating of some-
thing which comes from God's altar, and is set on
our tables." So St. Paul calls that of the Pagan,
instead of the altar of devils, the " table of de-
vils."

Wherefore we conclude, that the Lord's Supper
is an ordinance of the gospel, the same as bap-
tism, hearing the word, offering public homage
and adoration to the great Jehovah at the ap-
pointed time, and singing his praises ; calculated
to lead us to Jesus Christ, and make us partakers
in his atonement and intercession, being actually
thereby considered as his disciples; fighting under
his banner, and participating of himself in the sac-
rifice once ofi'ered up, for the sins of all men. By
this we become united to him through faith, and
live to his glory.

But it may be said, " who is sufficient for these
things?" and is there not danger of coming under
the condemnation mentioned by St. Paul ? This
depends on the spirit and temper of the worship-
per. If he comes with an hypocritical temper, in
order " to be seen of men," or allows himself in
the practice of any known and habitual sin ; if he
does not seek after the life of Christ in his soul,
and cherish a desire to be joined to the Lord; he
is not only in danger of, but certainly will incur
that guilt, in like manner as he would have done
in case of the like conduct in any other ordinance
of the gospel. We are expressly commanded
" whether we eat or drink, or whatever we do, to

THE LORD S SUPPER. 115

do all to the glory of God," If then we wilfully
neglect our duty, and instead of living agreeably
to the commands of our Lord, seek to live only
for ourselves, to gratify our pride, our sensuality,
or our covetousness ; our exclusion from heaven
is certain. But if we sin reluctantly, through
infirmity, or extreme temptation, and sincerely
repent of our sins, and do what we can, to avoid
future offences ; we are assured that " we have an
advocate with the Father, even Jesus Christ the
righteous;" and that " there is no condemnation to
them who are in Christ Jesus, who walk not after
the flesh, but after the Spirit."
I am yours trulv.

LETTER XX.

My Dear Friend — After the foregoing interest-
ing article from the pen of the late venerable Pre-
sident of the American Bible Society, I know not
whether you will ask for further information on
the subject of the last letter.

As this is a matter of vital importance, lying, as
it certainly does, at the very foundation of the
Christian faith, and explanatory of the most solemn
ordinance of our religion; without carrying my
remarks to such an extent as might exhaust your
patience, I will present you with some further
illustrations of this interesting subject.

*' As the doctrine of the atonement and sacrifice
of Jesus Christ," says an elegant author,^ " is one
of the fundamental articles of our holy faith ; God

* Logan, vol. ii. p. 399.

116 THE SACRAMENT OF

in the course of his wise providence had prepared
the world for its belief and reception. A sense of
guilt lying upon the mind, and the fear of punish-
ment from that Judge who will render to every
man according to his works, drove the sinner to
some expedient for atoning the wrath of an offend-
ed Deity.

**It is very extraordinary that among all the
people of the world, the method of making atone-
ment for sin was invariably the same. All the
nations of antiquity that are to be found in the
records of history, all the modern nations whom
recent discoveries have brought within the sphere
of our knowledge, however they may have differed
in customs and manners, have universally and
invariably agreed in making atonement for sin, by
offering sacrifices to the Deity. This fact is the
more extraordinary, as such a method of propitia-
tion is not founded in nature, is not the dictate of
reason, nor the result of any feelings of the human
frame. If we consult with reason, she v/ill tell us
that the Deity can never take pleasure in the tor-
tures, or in the blood of innocent animals ; reason
will tell us that it is impossible that the blood of
goats or of bulls, or the ashes of a heifer can avail
to satisfy divme justice, or purify the soul from
sin. A practice therefore so universal, not founded
in nature, nor deducible from reason, can be ac-
counted for no otherwise, than by considering it
as the remains of those ancient traditions delivered
to the descendants of Noah, and by them handed
down to succeeding ages. Here we cannot but
see the wisdom and watchful care of providence,
that whilst many other traditions perished in the
course of time, and are in the gulf of oblivion, this
was kept up entire, all over the world, in order to
prepare the nations for the reception of Chris-

THE lord's stjpper. 117

tianity; which establishes the capital doctrine of
an atonement for sin, upon a sacrifice.

" Not only were sacrifices in general use among
the heathen ; but also among the most celebrated
nations of antiquity, illustrious personages had
arisen, who, inspired with generous patriotism,
had in cases of danger and calamity devoted them-
selves to certain death to save their country. These
self-devoted heroes, these martyrs to the good of
mankind, were held in admiration by their coun-
trymen, first in the song of praise, and highest in
the temple of fame.

*' After the publication of Christianity, it was no
difficult task to transfer the praise and veneration
which was paid to these temporal deliverers, to
that Divine Lover of mankind, and Redeemer of
our race ; who offered up himself a sacrifice for
our sins, and died for the happiness of the world.
Hence the atonement requisite for the sins of the
world was finished.

" More than seven hundred years before our
Lord's appearance on earth, the evangelical pro-
phet Isaiah had foretold his sufi'erings and death,
as well as the purposes for which they were
intended, that ' his soul [or life] was to be made
an offering for sin,' that he was ' to bear the sin of
many,' that he was to be ' wounded for our trans-
gressions and bruised for our iniquities,' and that
' with his stripes we were to be healed ;' that he
was to be ' brought as a lamb to the slaughter,'
that he was to be 'cut off, out of the land of the
living,' and to be ' stricken for our transgressions.'
So that if we would form just ideas respecting the
great sacrifice thus offered by the Son of God, we
should endeavour fully to understand the nature
and design of the sacrifices which the ancient Jews
offered to God for the sins they might commit.

118 THE SA.CRAMENT OF

" The sacrifices of this description were styled
sacrifices either of expiation, or of propitiation;
at once to cancel past offences, and to render the
Deity propitious to the oflfender.

" Such seems to have been the aim of the dif-
ferent ceremonies prescribed to the Jews. They
brought the victim to the altar. He who presented
the offering, put his hand on its head, thus to sig-
nify, that it took his place, that, so to speak, it
bore his sins, which he then confessed. The vic-
tim was then slain, and its blood sprinkled on the
altar. This was intended as a most impressive
emblem, and an authentic confirmation of the
acknowledgment of the person making the offer-
ing, (or of the priest in his name,) that he deserv-
ed the severest punishment, that of death itself,
which an innocent victim suffered in his place.
These sacrifices were then solemn acts of humilia-
tion, by which the offenders expected to deprecate
the indignation of God, and once more obtain his
favour ; intimating at the same time that they were
pledged to evince the sincerity of their repentance,
by a life of piety and virtue. Hence it is clear,
that the intention of these services was, to impress
on the mind of the worshipper those truths which
form the basis of all true religion ; namely, that
God in his nature is just and holy, that sin exposes
the offender to his just displeasure, and that the
only means of averting this, is by sincere repen-
tance, by a humble confession of our offences, and
by ardently imploring the Divine forgiveness and
compassion."

After this explanation we cannot be much at a
loss in regard to the meaning of the sacred authors
when they speak of the death of Jesus Christ for
our sins. It is in substance, that God, who was
willing to receive into favour our oflending race,

THE lord's supper. 119

in his"infinite wisdom, in order to show them that
he would receive only those who should return to
him with all their heart, sent his own Son into
this rebellious province of his empire, to suffer,
and to die on the cross, for the expiation of their
sins, and as the medium of reconciliation between
offending man, and his offended Creator; and that
our Divine Master having graciously agreed to
suffer and to die in our behalf, has thus become
an all-sufficient sacrifice for the salvation of the
human race. In this view, liave the writers of the
New Testament invariably presented this subject;
and if this be not decidedly their meaning, the
clear, unequivocal import of these sacred records,
then human language has no signification, and can-
not be relied on, as the expression of thought, or
the means of conveying knowledge to the human
intellect.

When the holy Baptist, the predicted " fore-
runner" of the long expected Messiah, first beheld
hitn, " whose shoes' latchet" he thought himself
" unworthy to unloose," he exclaimed, "Behold
the Lamb of God, who taketh away the sins of*
the world." (John i. 29.)

And St. Paul declares that " we are justified
freely by his grace through the redemption that is
in Christ Jesus, whom God hath set forth as a
propitiation, through faith in his blood, to declare
his righteousness for the remission of sins that are
past, through the forbearance of God ; that he
might be just, and the justifier of him M'ho believ-
eth in Jesus." (Rom. iii. 23— 26.j " For the law
of the spirit of life in Christ Jesus hath made me
free from the lavv^ of sin and death ; for what the
law could not do, in that it was weak through the
fle^sh ; God sending his own Son, in the likeness
of sinful flesh, and for sin condemned sin in the

120 THE SACRAMENT OF

flesh." (Rom. viii. 2, 3.) "In whom (Jesus
Christ) we have redemption through his bloody
the forgiveness of sins, according to the riches of
his grace." (Eph. i. 7.) " Who his own self,"
says the apostle Peter, " bare our sins, in his own
body on the tree, that we being dead to sins,
should live unto righteousness : by whose stripes
ye were healed." (1 Pet. ii. 24.) In like man-
ner the apostle John declares, " The blood of
Christ cleanseth us from all sin." (1 John i. 7.)
"And he is the propitiation for our sins, and not
for ours only, but also for the sins of the whole
world." (1 John ii. 2.)

These passages from the New Testament, show
us, not only why the death of Christ is exhibited
as a sacrifice, but why he is represented as our
atoning Priest, who has once for all, offered him-
self as a ivhole burnt-offering, for the sins of man-
kind.

" I am the good Shepherd," says our Divine
Teacher. " The good shepherd giveth his life for
the sheep ; therefore doth my Father love me, be-
. cause I lay down my life, that I might take it
ao-ain. No man taketh it from me, but I lay it
down of myself; I have power to lay it down, and
I have power to take it again. This command-
ment I have received of my Father." (John x.
11 — 17.) " The Son of man," he says on another
occasion, " came not to be ministered unto, but to
minister, and to give his life a ransom for many."
(Matt. XX. 28.) So the apostle Paul exhorts his
Ephesian converts, " Walk in love, as Christ also
hath loved us, and hath given himself for us, an
offering and a sacrifice to God, for a sweet smel-
ling savour." (Eph. v. 2.)

1 remain as ever, very truly yours.

THE lord's supper. 121

PARAPHRASE

Of Hebrews, chap. iv. 14, to the end.

Where high the heavenly temple stand?,
The house of God, not made with hands,
A great High-Priest our nature wears,
The guardian of mankind appears.

He who for men, their surety stood,
And poured on earth his precious blood,
Pursues in Heaven his mighty plan ;
The Saviour and the friend of man.

Tho' now ascended up on high,
He bends on earth a Brother's eye.
Partaker of the human name.
He knows the frailty of our frame.

Our fellow sufferer yet retains
A fellow feeling of our pains.
And still remembers in tlje skies
His tears, his agonies, and cries.

In every pang that rends the heart.
The man of sorrows had a part ;
He sympathizes with our grief.
And to the sufferer sends relief

With boldness therefore at the throne.
Let us make all our sorrows known,
And ask the aids of heavenly power
To help us in the evil hour.

LETTER XXL

My Dear Friend — I trust from what has now
been slated, you will consider yourself as suffi-
ciently informed, in regard to the nature and de-

9

122 THE SACRAMENT OF

sign of the Lord's Supper. Let us next bestow a
few thoughts on the necessity of this sacrament,
and on the peculiar suitableness of the emblems
used in its celebration.

Its necessity arises from the constitution of our
nature. We are a compound of matter and of
spirit. The union between these is so close, that
the one cannot be affected without a sensible in-
fluence on the other. If the bodily system in
general be enfeebled by disease, or the nerves de-
ranged by fever, or any other cause, the mind par-
takes of the effects, and loses the full exercise of
its powers. So if the mind be agitated by any
violent passion, or the faculties be applied too
long, and too intensely, to any subject, the health
of the body is impaired, or prostrated. It is diffi-
cult to estimate aright the power of sympathy.
Our feelings are affected most powerfully, by the
occurrence of circumstances which remind us of
past events, in which we have taken a deep in-
terest.

After losing a very dear friend, the sight of
other friends, with whom that friend has been ac-
customed to associate, of the books read, or of
letters written, by the deceased, naturally brings
back the image of the friend whose loss we mourn,
strongly to our recollection ; and awakens all the
grief we have felt at the first moments of sepa-
ration.

" There is in souls a sympathy with sounds,
And as the mind is pitched, the ear is pleased.
Some chord in unison with what we hear
Is touched within us, and the iieart replies.
Wherever I have heard
A kindred melody, the scene recurs,
And with it, all its pleasures and its pains."*

* Cowper's Task, Book VI.

THE lord's supper. 123

The same is the law of our nature in regard to
sights. The recurrence of a scene similar to one
we have before witnessed, will restore the re-
membrance of the first, with all its minutest cir-
cumstances. Such is the case also where some
apposite and striking memento has been left, that
is calculated to awaken in the memory, or heart,
ideas or feelings, which it was thought useful to
cherish.

" We are so formed by the author of our exist-
ence, that the memorial of a friend who is no
more, and the token of love that is past, has a won-
derful power over our affections. The sliglitest
circumstance that recalls a departed friend, awakens
the sensibility of the soul. The smallest relic ac-
quires a value. A robe, a book, a ring, or a por-
trait, calls up a history on which the heart delights
to dwell."*

Considerations like these show us the impor-
tance of enlisting the senses, the sympathies and
the affections of the heart, all on the side of piety.
The great mass of mankind are governed more by
their feelings, than their judgment. And our all-
wise Creator " knowing our frame," and remem-
bering that we are not pure intelligences, but com-
posed of an animal, as well as a spiritual nature,
most mercifully has accommodated his instruc-
tions and his institutions to our actual condition.
Without doubt he might have communicated by
intuition, or by inspiration, whatever knowledge
lie might have thought needful for our present
state. But facts show us that such was not his
will. He has left us to the direction of our own
minds, enlightened by his word and his Spirit,
and subject to all the influence which our senses,
or our affections, may have on our deportment.

* Logan, vol. ii. page 354.

124 THE SACRAMEXT OF

The symbols used in the celebration of the
Lord's Supper, are of that description which is
calculated to affect our senses, and through them,
our hearts and our lives. Hence we infer the
necessity of using material emblems in the cele-
bration of this ordinance. These symbols in many
respects, are peculiarly suitable, and signiticant.
They are simple, and they are easy of acquisition
in almost every part of the globe. They are not
so costly, as to be beyond the reach of the poorest
of the flock of Christ. They are higlily expres-
sive, and admirably calculated to serve as the
memorials of what they were designed to recall to
the remembrance of believers.

Although there appears to be no natural resem-
blance between broken bread, and a lacerated
human body, or between wine and human blood;
yet by associating the circumstances under which
the Lord's Supper was instituted, with the sym-
bols which w^ere then used, and have ever since
been used, in its celebration, the heart will neces-
sarily be much aff'ected through the senses, the
memory, and imagination.

The simple elements used in this ordinance, are
impressive from the relation they exhibit between
our bodily and spiritual wants. As bread and wine
nourish and strengthen the animal system, when
used in moderation; as they sustain life, and give
energy to all the powers and faculties of our nature ;
so the atoninof sacrifice of the Lord Jesus, when
viewed aright, nourishes our souls with heaven-
ly food. It becomes "meat indeed, and drink
indeed," to our spiritual nature. It strengthens
our faith, it animates our hope; " for we are saved
by hope," (Rom. viii. 24.) It confers present
peace of conscience and joy in the Holy Ghost ; fills
the heart with the most elevating sensations, and

THE lord's supper. 125

prepares it for the pure and permanent enjoyments
of heaven.

These simple emblems are not intended to re-
fresh the body, but to nourish the soul. The feast
to which we are invited is altogether of a spiritual
nature. It is a feast on a sacrifice. It is a feast
of love. By the influence of memory and imagi-
nation, the soul is carried back to the first era of
Christianity. Like a monument of marble or of
brass, this ordinance exhibits to the senses of the
believer, the deeply tragical and interesting cir-
cumstance of its first institution. Looking back
through the telescope of faith, which brings these
distant objects near to our contemplation, we see
our Divine Master surrounded with his litde group
of affectionate, but timid disciples, apprising them
of his approaching sufferings, but mingling conso-
lations with his afflicting predictions ; and when
he gave them the broken bread, and handed them
the sacramental cup, solemnly, but kindly charg-
ing them, *' Do this in remembrance of me." We
can almost imagine we hear him thus addressing
his disciples; "Behold me, who in a few hours
will be suspended on a cross, dying a death of
shame and of agony, the peculiar punishment
of wicked slaves, or of abandoned malefactors.
Behold me the jest of the insulting priest; in
punishment associated with the outcasts of society;
rejected of men, and forsaken of God. All this I
suffer innocendy, to expiate the sins of the world,
and to renew the alliance between my Father and
his offending creatures. Of this great sacrifice, let
these simple emblems be constant memorials, until
I come again in all the glory of my Father, and
with the holy angels to judge the universe." Let
then all the true disciples of this Divine Teacher,
to the end of time, " do this in remembrance of

126 TKE SACRAMENT OF

him;" for '< so oft as they eat this bread, and drink
this cup, they do show forth their Lord's death
till he come."

We can form some faint idea of the reasonable-
ness of complying with this injunction, by imagin-
ing how deeply we should feel indebted to a fel-
low mortal who at the hazard only of his own,
should have saved the life of a beloved friend or
relative of ours. What deep and lasting gratitude
should we feel for such an exertion ? What suit-
able returns could we ever make to such a bene-
factor? Yet in the case of our Redeemer, it is not
a fellow mortal; it is the Sovereign of men and of
angels, for whom and by whom all things were
made ; who, leaving the glories of heaven, con-
descended to assume a human form, to bear our
sins in his own body on the tree, to lead a life of
poverty, neglect and suffering, and to die the death
of a malefactor in order to atone for human guilt,
and to give all who believe on him, an assured title
lo everlasting happiness. It is this august per-
sonage who says, " Do this in remembrance of
me." Christians, in celebrating this ordinance,
should remember not only what our blessed Lord
has already done for them, but what he has also
promised to do. " Whosoever shall eat my flesh,
and drink my blood," says the Divine Teacher,
*' I will raise him up at the last day." (John vi.
54.) Wliile the bread and the wine are presented
to our view in this sacrament, we should recollect
the promise of our Lord, just recited. His resur-
rection is a sure pledge of our own. " Those who
sleep in Jesus, God will surely bring with him,"
when he comes to judge the world.

How precious is this hope to the true believer!
When he looks around, and sees one friend after
another dropping into the grave ; when he calls to
mind how many fellow communicants, with whom

THE lord's supper. 127

he has surrounded the table of his Master, have
gone to their eternal home; and in connexion with
these mournful recollections, when he realizes the
certainty of his own decease, and the total uncer-
tainty of the period of this event, he is consoled
with the promise of his Divine Master, with the
certain prospect of soon rising to life, under cir-
cumstances infinitely more delightful, than those
in which he is now placed. He may indeed say
with the patriarch Jacob, " I die;" but he knows
that he does not die for ever; and wiih Job he can
exclaim, " I know that my Redeemer liveth, and
that he shall stand on the earth at the latter day."
(Job xix. 25.)

Let corruption then be my portion, let this frail
tent sink into ruins. It will not continue so long.
After a short repose in the gi'ave, it will rise again,
arrayed in imperishable beauty, and assimilated to
the glorified body of the Son of God. " This cor-
ruptible shall put on incorruption ; and this mor-
tal shall put on immortality." Death will be dis-
armed of his sting, and be " swallowed up in vic-
tory." How soothing are thoughts like these to
the humble Christian, who feels the extreme pre-
cariousness of human life, and realizes his certain,
and perhaps speedy departure, from the present
life ! His heart is a stranger to anxiety, he has
made his peace with God ; and through that great
sacrifice, offered once for all by the Lord Jesus, he
hopes for happiness without measure, and without
end.

Although our Divine Master has submitted to
death for our sakes, yet "now is Christ risen
from the dead, and become the first fruits of them
that slept." (I Cor. xv. 20.) He rose as the
representative of his people, as the leader of an
innumerable multitude who shall follow him into
the heavens. Hence we are said to " be begotten

128 THE SACRAMENT OF

again by the resurrection of Christ from the dead,"
to be made alive with Christ, to be risen with
him, and to sit with him in heavenly places.

" Our salvation is every where ascribed in
Scripture to the death and sufTerings of our Sa-
viour ; but his resurrection was proof that the
sacrifice which he offered was accepted by God,
and that the price he paid was available for our
recovery. By his suffering unto death, we were
freed from condemnation ; but our freedom was
not made manifest, till he arose from the grave.
His resurrection then is the basis of the whole
Christian institution, and the ground of our faith,
and hope in him."

" Although he had declared that he was offered
up as a sacrifice, and to give his life a ransom for
many ; if he had never appeared again, how should
we have known that the sacrifice was accepted, or
that the ransom was paid? But when he burst
the bands of death and rose victorious from the
tomb, then it was manifest he had finished the
work, which the Father gave him to do. When
he arose, and brought back with him the pardon
which he had sealed with his blood; when, instead
of executing wrath upon his enemies, he sent
again the offer of peace and reconciliation, and
took upon himself to be their chief intercessor, as
he already had been their sacrifice ; what room
was there to doubt the efficacy of his death, the
efficacy of which had been so undeniably con-
firmed by his resurrection ?

"Here then we may hail the completion of that
plan, by which the world was to be redeemed.
Our great High-Priesl has now offered up the sac-
rifice that was requisite for the salvation of the
world. The wrath of God is atoned, the guilt of
sin is taken away, peace is ratified, and sealed be-
tween God and man ; and there is joy in heaven

THE lord's SL'PPER. 129

over the redeemed upon earth. That this sacri-
fice was acceptable and meritorious in the sight of
God, he hath testified unto all men by raising his
Son from the dead ; by exalting him to his own
right hand, and committing to him the sceptre of
Providence, for the government of the universe."*
Thrice happy then are those who when they
surround the table of their Lord, and receive there
the emblems of his death, remember his resurrec-
tion also, and in that, the certain assurance of
their own. " Happy those who live here with an
eye raised to immortality, and whose principal
business in this world is to lay up a sure treasure
for that which is to come. Such souls are supe-
rior to the events of this uncertain state, their prize
is beyond time, and their views are habitually di-
rected to it. That day which shall bring despair
to those who have forgotten the end of their being,
and the grandeur of their destination, shall be to
them a day of humble, but complete triumph.
Then shall they see Jesus, the faithful, and the
true witness, and shall enjoy the glor}' he has pro-
mised to his followers. Then transformed into
the likeness of their Divine Redeemer, in soul and
in body, they shall shine throughout eternity, like
the brightness of the firmament, and like the stars
for ever and ever."t I am yours very truly.

LETTER XXIL

My Dear Friend — Having contemplated the na-
ture and design of the Lord's Supper, let us next
turn our attention to the benefits which ought to
follow, and which usually do accompany its cele-

* Logan. t McClaine.

130 THE SACRAMENT OF

bration. That it is one of the most effectual
means of grace, that it is the seal of adoption into
the family of Christ, that it unites us to him by
the strongest ties, and promotes sanctity of heart
and life, is not a matter of doubt or of contro-
versy. But on the other hand, that in many in-
stances it is observed rather under erroneous and
superstitious views, than conformably to its true
design, cannot be questioned.

It has been maintained by some learned men,
that " the present remission of sins is annexed to
this Sacrament." " This," Mr. Knox contends,
" is the doctrine of the English Church and of
every church which has received the apostles' and
the Nicene creeds ; that it was the doctrine of the
primitive churches, even of the churches over
which St. Paul presided; that it is the express lan-
guage of Scripture ; that St. Paul and his con-
verts actually did obtain present pardon ; that it is
implied in the notion of justification ; that it is
supposed in the daily use of the Lord's prayer;
that it is expressly the annexed benefit of one Sa-
crament tints to wash for the present remission of
sins, and therefore, if in the other we drink the
* blood shed for the remission of sins,' we do in
that also receive the same benefit."* And hence
says Mr. Knox.t "I have no reluctance in declar-
ing, that when a poor dying mortal humbly de-
sires to receive the holy Sacrament, the minister
may administer it without scruple or strlct7iess of
examination, (which time and circumstances hardly
will permit): and if he is in an error, he will be
pardoned by the God of mercy."

* He refers to three Sermon?, preached by Bishop
Cleaveland, at Oxford, which he says prove these points
satisfactorily.

+ See Knox on the Lord's Supper, page 117.

THE lord's supper. 131

This is a doctrine which the members of Re-
formed Protestant churches, will but in few in-
stances admit at the present day.* That this rite
is a 7nemorial of the death of Jesus Christ, and if
received hy faith, will have a tendency to exalt the
Christian character, and to promote the happiness
of the recipient, here and hereafter, no well in-
formed believer will deny. But in this case it is
not the ordinance, but the antecedent graces, faith,
repentance and love, to which remission of sins is
annexed.

As ihis sacrament is an institution of divine
appointment, there can be no question of its effi-
cacy, as a mean of grace. It is a memorial ad-
dressed to our senses, intended powerfully to re-
call to our minds a crucified Saviour, with all his
countless benefits. When the Israelites, in their
journey through the wilderness, murmured and
rebelled against the authority of their Almighty-
Sovereign, he sent fiery t serpents among them to
punish their rebellion. For such as were humbled
and confessed their guilt and folly, he provided a
mean of relief, intended at once for the restoration
of health, and for the trial of their faith. He direct-
ed a brazen serpent to be made, and set up to view.

* Chatelain on Spiritual Healing, vol. ii. p. 89. — This
" healing," he says, " is universal. Every kind of crime
and offence is pardoned in this holy ordinance.'''' After
cautioning his hearers against an abuse of this doctrine,
the preaclier adds : " I then repeat, the pardon which Jesus
Christ offers in this holy sacrament, to the worthy commu-
nicant, is an vniversal pardon, which extends to every de-
scription of crime and offence." " There is then, I say,
no sinwhich Jesus Clirist is not disposed to forgive, on re-
pentance— none that is beyond the limits of the mercy of
God."

t Probably so termed from their appearance, or from
the inflammation, and sensation of burning, which may
have attended their bite.

132 THE SACRAMENT OF

Every person after having been bitten by one of
those venomous reptiles, however near to death,
who should look to the brazen emblem set up by
Moses, was instantly restored to health.

This type of a crucified Saviour, is expressly
referred to by our Lord, and applied to himself, in
his conversation with Nicodemus. "And as Mo-
ses," says he " lifted up the serpent in the wilder-
ness, even so must the Son of man be lifted up,
that whosoever believeth in him, should not perish,
but have everlasting life." (John iii. 14, 15.) Here
it was not the mere circumstance of lookiiiQ- on this
emblem, but the principle within; — it was that
faitli, that trusted in the appointed mean of safety.
So the Lord's Supper, though not of itself the
immediate instrument of a sinner's salvation, is
nevertheless a memorial and pledge of that cove-
nant between the Creator and the creature, which
secures to the latter ail the blessings promised in
the gospel. Its immediate tendency, when rightly
received, is to increase and strengthen the great
principles of faith, repentance and charity.

1. It is the appointed mean for increasing our
faith. It holds up to our view, the " Lamb of
God, slain from the foundation of the world." It
exhibits to our senses " the evidence of things not
seen," and strengthens in our bosoms that Divine
principle, which is " the substance of things hoped
for."

We are naturally incredulous of whatever has
not come within the scope of our own observation
or experience. Our faith often requires the as-
sistance of our senses. Aided by these, we obtain
a clear and more impressive view of spiritual ob-
jects, than when seen abstractedly from sense.
When therefore the soul, in this ordinance sees
through the simple emblems of bread and wine,
the broken body and shed blood of a Saviour, it

THE lord's supper. 133

beholds in a more lively manner the unbounded
love and compassion of God. " Hungering and
thirsting after righteousness," it there feeds on the
*' bread of life," it drinks the life-giving blood of
the Redeemer, and is strengthened and nourished
by the blessed repast. These simple elements
become the means of imparting spiritual health
and vigour. The mind, the affections, and the
conscience, all feel their influence. Then anxieties
are relieved, fears are dissipated, and the mind is
composed. The world is overcome, with all its
attractions, its honours, its wealth, and its plea-
sures. These illusive objects lose their influence
on the heart. They are no longer regarded as the
portion of the soul. The worthy communicant
having his eye intenfly fixed on " a crown of
righteousness" in the heavens, "fights the good
fight of faith," with unshaken firmness. He holds
up the shield of faith to protect him from the
envenomed darts of sin, and going on from strength
to strength, he looks forward to the close of his
warfare, in the assured hope of victory through
him who "loved us, and gave himself for us."

2. This ordinance has a tendency to strengthen
our repentance. Faith and repentance are said to
be " twin graces, and can never be separated.
True faith leads to repentance, and true repentance
includes faith." The Sacrament of the I^ord's
Supper has a powerful influence, on both of these
Christian graces. The devout communicant, when
he beholds " evidently set before him," the em-
blems of the dying love of his Redeemer, not only
realizes, and firmly believes in the great sacrifice
once oflTered up for human guilt; but he is led to
inquire the cause. " Was it to expiate my sins,
as well as the sins of the world," he exclaims,
"that the Son of God came down from heaven,
and died on a cross ? Was a price of such infinite

134 THE SACRAMENT OF

value, paid for the redemption of my soul? Oh
how shoukl I then abhor every description of sin
against God ; how sincerely ought I to repent of
past transgressions; and how cautiously should I
abstain in future from every 'appearance of evil,'
that would lead me again to offend the best of
benefactors, and to ' crucify afresh the Son of
God!'"

3. Another benefit resulting from this ordinance,
is the tendency it has to promote mutual affection
among professing Cliristians. It is a feast of love,
a communion of kindness and affection; and is
calculated to unite Christians by the strong ties of
undissembled friendship. " See how these Chris-
tians love each other," was the remark of heathens,
in the first ages of Christianity. " By this,'' says
our Divine Master, " shall all men know that ye
are my disciples, if ye have love one to another."
(John xvi. 34, 35.) " This is my commandment,
that ye love one another, as I have loved you."
(John XV. 12 — 17.) "Let all bitterness," says
an inspired apostle, " and wrath, and anger, and
clamour, and evil speaking, be put away from
you, with all malice; and be ye kind one to an-
other, tender hearted, forgiving one another, even
as God for Christ's sake, hath forgiven you."
(Eph. iv. 31, 32.) And in another epistle he
enjoins on his converts, " Let love be without dis-
simulation. Be kindly affectioned one to another,
with brotherly love; in honour preferring one an-
other." (Rom. xii. 9, 10.)

This mutual affection so strictly enjoined by
our Divine Master, and his apostles, is not an im-
practicable duty. It is enforced, not merely by
commandments or exhortation, but by example.
Our Lord might well in this respect, as in all
others, charge us " to follow him," for he loved us
while we were yet enemies. His incarnation, his

THE lord's supper. 135

instructions, his sufferings, his miracles, and his
death, all are evidence of a transcendant, an un-
paralleled love ; as far beyond all precedent, as it
is beyond the reach of complete imitation.

So among the first converts to Christianity,
what love and harmony, what confidence and union
prevailed ! Although " not many wise men after
the flesh, not many mighty, not many noble," were
at first called, (1 Cor. i. 26.) yet so rich were
those primitive Christians in faith, so "kindly
affectioned," that they sympathized with each
other in all their sufferings. All distinctions ari-
sing from rank, from talents, and from wealth, dis-
appeared among them. Alihough " being many,"
they considered themselves as "one body in Christ
Jesus, and every one, members one of another."
(Rom. xii. 5.) " All that believed were together,
and had all things common ; and sold their pos-
sessions and goods, and parted them to all men,
as every man had need; and they continuing daily
with one accord in the temple, and in breaking
bread, from house to house ; (that is, celebrating
this ordinance in their religious assemblies, then
only held in private houses,) did eat their meat
(food) with gladness, and singleness of heart,
praising God, and having favour with all the peo-
ple." (Acts ii. 44, 45, 46, 47.) What a picture
of mutual kindness, of union, of sympathy, of
compassion and social enjoyment, does this short
account of the first Jewish converts give to the
reader ! Such also were the blessed effects of
Christianity among those early heathen disciples,
to whom the gospel was first preached.

Pliny* the Roman governor of Bithynia, in his
famous letter to the Emperor Trajan respecting
the Christians in his province, says, "They were

* See Plin. Epist. Lib. x. Epist. 97.

136 THE SACRAMENT OF

accustomed on a set, solemn day, (probably the
Lord's day) to meet together, and oblige them-
selves by a sacrament (an oath) not to commit any
wickedness, but to love each other as brethren,
and to live together as friends."

And how admirably calculated is the Lord's
Supper to produce these effects among professing
Christians ! Sitting around the same table, join-
ing in the same solemn covenant, enlisting under
the same great Captain of their salvation, having
one faith, seeking the same inheritance above ;
their aims, their hopes, their exercises being the
same ; how can they regard eacli other with any
sentiment but that of affection ? And much to be
pitied is that communicant, who can sit down at
tliis feast, with sentiments of hatred, of malice, or
revenge toward a fellow believer. This would
indeed be to partake very unworthily of this sa-
cred ordinance. I remain as ever, yours truly.

LETTER XXIIL

My Dear Friend — A fourth benefit resulting from
the participation of this Sacrament is, its tendency
to give a decided, and a favourable cast to the cha-
racter of the communicant. So long as the mmd
is halting between two opinions ; so long as the
affections are divided between two objects ; so long
as God and Mammon alternately govern the heart;
so long the character will be wavering and un-
steady. But when once the resolution is taken in
favour of religion, and an open profession of it
is made ; then the very fear of bringing a blot on
the Christian character, the very regard to con-
sistency of profession and deportment, has a pow-
erful influence on every well regulated mind. The

THE lord's supper. 137

believer will naturally reflect, that after enlisting
under the banner of the cross ; after entering into
a solemu covenant with his Saviour; after having
publicly taken an oath of allegiance to his Sove-
reign ; then to prove unfaithful to his cause, to dis-
obey his commands, and to be cold or unfriendly to
his fellow soldiers, in this sacred warfare, would
exhibit at once impiety to God, and subject him to
disgrace and contempt, in the eyes of every intel-
ligent spectator.

5. Another very important benefit resulting from
the worthy participation of this ordinance is, a
sense of pardoned sin, and an exemption from the
pangs of remorse.

The Deity has implanted in man a principle,
which we term conscience, and which sits in the
bosom of the largest portion of mankind, as a
judge over the thoughts of the heart, and the ac-
tions of the life. It is that sense, which not only
(with the assistance of the understanding) decides
on what is right or wrong, but in the one case, it
approves and promotes happiness, and in the other,
disapproves, and makes the ofl'ender wretched. It
is that sense, by which we apprehend the nature
and the pleasures of holiness, by which we per-
ceive and abhor moral turpitude or evil. It is the
helm that guides our frail bark through the stormy
ocean of life.

It is either an angel of light, guiding us and
cheering us, in our passage to the shores of im-
mortality; or it is an avenging demon, armed with
a whip of scorpions, to punish our aberrations
from duty, and to show us the inseparable con-
nexion that subsists between crime and misery.
Frail and fallen as we arejiwe can no more com-
mit moral evil without suffering, than we can re-
ceive a wound, or have a limb dislocated, without
pain. Sin is as deadly a poison to the soul, as the

10

138 THE SACRAMENT OF

Sting of the most venomous insect, or the bite of
a serpent is to the human body. No man can
commit a crime, without inflicting a wound on his
conscience that will leave a durable pain. The
impression on the moral faculty, will remain like
a scar on the body, often till the close of life. It
is true that conscience may sometimes be lulled to
sleep by the opiates of infidel principles, or by the
ingenuity of perverted reasoning ; but it will not
sleep for ever. It will awake sometimes w^hen
least expected, in the hour of adversity or afflic-
tion; and it will " bite like a serpent, and sting
like an adder." It will pursue the criminal like a
spectre. It v/ill haunt his thoughts by day, and
his dreams by night. It wfll often destroy his
relish for every pleasure, and make life itself an
intolerable burden. Look at the first murderer,
Cain. Sensible of his crime, he imagined that
*' every one who found him, would slay him."
Look at Belshazzar amongst his wives, his princes,
and his guards. While quaffing wine, in honour
of his gods, in the consecrated vessels pillaged
from the temple of the living God, he sees a hand,
unconnected with any visible body, writing his
sentence on the wall. His spirit sinks within
him, his countenance is changed, his knees trem-
ble, conscience upbraids him ; and while the pro-
phet denounces his doom, he believes, and trem-
bles, and despairs.

It is true indeed that amidst health and pros-
perity, while surrounded with honours, or when
immersed in business, the voice of conscience may
for a while be stifled ; but on the bed of sickness
or of death, it will often, exert a tremendous en-
ergy. " The spjrit -of>a:,man may sustain his
infirmities (of ■ body) ,v,hutT -a wounded spirit, (a
heart lacerated. by->remocs&) who can bear?"
"There is no escaping from a guilty mind. You

THE lord's supper. 139

can escape some evils by mingling in society, you
can avoid others by retiring into solitude ; but this
enemy, this tormentor within is never to be avoi-
ded. If you retire into solitude, it will meet you
there. If you mingle in society, it will go with
you there. It will mar the entertainment, and dash
the untasted cup from your trembling hand. The
Almighty appointed it his vicegerent in the world.
He invested it with his own authority, and said,
* Be thou a God over man.' Hence it has power
over the course of time. It can recal the past, it
can anticipate the future. It reaches beyond the
limits of the globe. It visits the chambers of the
grave. It reanimates the bodies of the dead, ex-
erts a dominion over the invisible regions, and
summons the inhabitants of the eternal world, to
haunt the slumbers, and shake the hearts of the
wicked."*

Of what infinite importance is it then, that every
one should be at peace with conscience ! How
dreadful, to have this impartial judge, converted
into an avenging foe, to have it like a devouring
vulture, without intermission preying on our vitals,
and destroying the very elements of life and joy!

But how is the guilty offender to escape the
pangs of an accusing conscience ? The gospel
unfolds the plan. It directs the guilty soul to " the
blood of sprinkling, that speaketh better things
than the blood of Abel." It points to the cross,
to the great sacrifice made once for all, to expiate
the guilt of the world. The penitent believer is
assured of pardon, and that his peace is ratified
with his offended Sovereign. His mind lately
agonized with remorse, nov/ obtains a calm and
uninterrupted repose. Assured that " there is joy
in heaven over one sinner that repenteth," he

* Logan.

140 THE SACRAMENT OP

abandons his sins and his fears together, and hears
his Divine Master addressing him in words like
tJiese, " Son be of good cheer, thy sins be forgiven
thee." This inestimable boon, this sense of par-
doned sin, this release from the corrosion of re-
morse, is one of the delightful benefits resulting
from a worthy participation of the Lord's Supper.
6. The last benefit I shall mention, to be derived
from this Sacrament, when properly received is,
the consolation it affords to believers, at the close
of life.

Great caution however should be used here to
avoid relying on it as any thing more than an ap-
'pointed mean, as an institution calculated to im-
press the mind with suitable dispositions, and to
call forth into lively exercise those graces which
are inseparably connected with future happiness.
There is nothing in the Scriptures that can justify
the belief, that independently of this influence,
there is any peculiar efficacy in the ordinance
itself, or merit in the persons by whom it is ad-
ministered, which should induce the ^^ present
remission of sin." At the same time, it is ad-
milted to be a very solemn, and most consolatory
ordinance, especially in the prospect of our ap-
proaching dissolution.

When this Sacrament was first instituted by our
blessed Lord, it was with immediate reference to
his own death, " He knew," says the beloved
disciple, " that his hour was come, and that he
should depart out of this world unto the Father."
(John xiii. I.) " With desire," said our Lord him-
self, " have I desired to eat this passover with
you before I suffer." (Luke xxii. 15.) So com-
municants, while they celebrate the death of their
divine leader, are powerfully reminded of their
own decease. Looking back to the ases that have
elapsed since the appearance of their Lord in the

THE lord's supper. 141

flesh, they recal the many generations of believers
that have passed away. Even within the short
compass of their own lives, they perhaps recollect
many beloved friends with whom they once were
accustomed to surround the table of their Divine
Master. Their bodies are now sleeping in the
dust; but their spirits it is hoped, at this moment,
are feasting with angels, and with the Redeemer
himself, around a heavenly table. Communicants
are thus reminded of their own dissolution; they
are detached from the world ; they feel its vanity.
They rise superior to its amusements, its cares, its
temptations, and its trials. A holy calm, a secret
thrill of joy, a delightful anticipation of future
bliss, occupy the bosoms of devout communicants,
while thoughts like these arise in their minds.
*' What a privilege is this blessed Sacrament!
Here we commemorate the death of our Divine
Redeemer. By this, he made atonement for our
sins. By this he has taken away ' the sting of
death' from all his followers. We now celebrate
this feast of love, perhaps for the last time. Be-
fore the return of another season, some of us may
be numbered widi the dead. If so, ought we not
to regard this sacred ordinance as our Saviour's
pledge, that on quitting this communion on earth,
we shall hold a nearer communion with him above?
Is not this an earnest of the joy he has in reserve
for his followers in heaven? And can we, ought
we, with these views, to dread the approach of our
last hour? Will not that hour which breaks the
tie that binds the soul to earth, release it, so that
it may rise, and reach the beatific vision of the
adorable Redeemer?"

By reflections like these, the devout and worthy
communicant finds how admirably calculated the
celebration of the Lord's Supper is, to prepare the
goul for quitting its tenement of clay with dignity

142 THE SACRAMENT OF

and composure; nay, for triumphing over death
and the grave. In the anticipated joys of heaven,
he may exclaim with the apostle Paul, " Oh death
where is thy sting? Oh grave where is thy victory!
The sting of death is sin, and the strength of sin is
the law; but thanks be to God, who giveth us the
victory through our Lord Jesus Christ." (1 Cor.
XV. 55, 56, 57.)

I am with much regard Yours, &c.

LETTER XXIV.

My Dear Friend — I rejoice to hear that after
much serious reflection, and after humbly soliciting
divine aid in a matter of so much importance, you
have concluded finally to make an open profession
of your faith in Christ, by partaking of the Sacra-
ment of the Lord's Supper. In this resolution
may you be supported ; and when the approaching
solemnity is past, may you enjoy the fruits of this
act of obedience, not merely in the present life,
but throughout the ages of an immortal existence.

You wish to know however, " if there are not
some peculiar duties to which your attention should
be directed, prior to the celebration of this sacra-
ment?" Without doubt there are. The apostle
Paul in his First Episde to the Corinthians, re-
commends to those who are desirous of partaking
worthily of this ordinance, that they should " ex-
amine themselves, and so eat of that bread and
drink of that cup." Hence the duty of self-
examination preparatory to an admission to the
Lord's Supper.

The Westminster Assembly of Divines in their
Shorter Catechism, thus state the qualifications
respecting which, all persons who offer themselves

THE lord's supper. 143

as candidates for the holy communion, should ex-
amine themselves closely and impartially. " It is
required of them that would worthily partake of
the Lord's Supper, that they examine themselves
of their knowledge to discern the Lord's body; of
their faith to feed upon him; of their repentance,
faith, and new obedience; lest coming unworthily,
they eat and drink judgment to themselves."

In the Catechism of the Reformed Dutch Church,
the preparatory questions on which communicants
should satisfy themselves are these: 1. " Whether
they abhor themselves for their sins, and humble
themselves before God on account of them. 2.
Whether they believe and trust that all their sins
will be forgiven for Christ's sake. 3. W^hether
they have a sincere resolution henceforward to
walk in all good works."

In the Catechism of the Protestant Episcopal
Church what is required of those who come to
the Lord's Supper, is thus slated : " That they
examine themselves whether they repent them
truly of their former sins; steadfastly purposing to
lead a new life; have a lively faith in God's mercy
through Christ, with a thankful remembrance of
his death, and be in charity with all men."

"I pretend not," says a learned French divine,*
" to repeat all the apostle has said on this subject,
(the Lord's Supper) but shall content myself with
remarking that these words, ' let a man examine
himself^ signify not merely the exercise of me-
mory, in recalling the past and present state of his
heart and life ; but it directs (as the original im-
ports,) such a trial of the character, as that which
is made of metals, by which the dross is separated
from the ore. The meaning of the apostle must
then be, that every one should cultivate those dis-

* Mallet,

144 THE SACRAMENT OF

positions of mind and heart, which would fit him
for the solemn transaction in which he is about to
engage. This is without doubt the duty of every
communicant, w^io wishes to draw closer those
ties that unite him to his God and Saviour.'*

One of the most interesting moralists of the
present day, (Mrs. Hannah More,) in her admira-
ble treatise on Practical Piety, has an essay on
self-examination, every sentence of which con-
veys instruction ; but as it would be tedious to
copy the whole, I shall select a few of the most
striking passages for your perusal and edification.

" We should examine" she says, " not only
our conduct, but our opinions ; not only our faults
but our prejudices; not only our propensities, but
our judgments. Our actions will be obvious
enough; it is our intentions which require the
scrutiny. These we should follow to their re-
motest springs; scrutinize to their deepest recess-
es ; and trace through their most perplexing wind-
ings : and lest we should in our pursuit, wander
in uncertainty and blindness, let us make use of
that guiding clew, which the Almighty has fur-
nished by his word, and by his Spirit, for conduct-
ing us through this labyrinth. ' What I know not,
teach thou me,' should be our constant petition in
all our researches."

" Nor must this examination be occasional, but
regular. Let us not run into long arrears, but
settle our accounts frequently. Little articles will
run up to a large amount if they are not cleared
off. Our deadness in devotion, our eagerness for
human applause, our care to conceal our faults
rather than correct them ; our negligent perform-
ance of some relative duty, our inconsideration,
our driving to the extreme limits of permitted in-
dulgences; let us keep these, and all our numerous
items in small sums. Let us examine them while

THE lord's supper. 145

the particulars are fresh in our memory ; otherwise
however we may flatter ourselves that lesser evils
will be swallowed up by the greater, we may find
when we come to settle the grand account, that
they will not be less remembered for not having
been recorded."

In order rightly to practise this duty, our author
insists that " no principle, short of Christianity, is
strong enough to impel us to a study so disagree-
able as that of our faults. Our corruptions foster
this ignorance. To this, they owe their undis-
puted possession of our hearts. Of Christianity,
humility is the prime grace; and this grace can
never take root and flourish in a heart that lives in
ignorance of itself, if we do not know the great-
ness and extent of our sins; if we do not know the
imperfection of our virtues; the fallibility of our
best resolutions ; the infirmity of our purest pur-
poses; we cannot be humble; and if we are not
humble, we cannot be Christians."

*' Self-examination" (says Huet,) " should be
directed by the solid principles of religion. The
word of God is the rule wliich must decide on the
conformity of our thoughts, our afiections, and
our actions with our duty. The study of the heart
should extend to all those secret motives, which,
however they may elude the public eye, can be
known only by close and impartial inspection.
Self-examination embraces all those determinations
of the will, all those aff'eclions of the heart, and all
those motives to action, M'hich give a complexion
to the life and character. We should reflect often
and with immediate application to ourselves, on
the various relations we sustain to God, and to our
fellow creatures, and on the duties which these re-
lations enjoin, as well as on what regards our own
selves."

^' One who would obey the precept of St. Paul

146 THE SACRAMENT OF

on this subject, and who would obtain an assur-
ance, that he had a right to apply to himself all
those promises, of which the Sacrament of the
Lord's Supper is a pledge, should often review
his life and bring his heart to a strict account for
all he had done or said, from the first dawn of rea-
son, and of moral agency. A Christian, who feels
deeply the importance of the apostle's injunction,
will often be led to inquire, Why has God placed
me in the world, and in his church ? Is it not that
I might consecrate to him all the powers of my
mind, and all the affections of my heart? And
how have I fulfilled the object of my creation? Do
I cherish that love to my Redeemer which should
ever characterize his followers? Do I study /ws
will rather than my ov;n? Do I aim at following
his example, and in all things study to obey his
commands? Are my motives pure? Do I seek his
glory as my chief object? Have I made the cir-
cumstances in which I have been placed, the
means of moral improvement and of further ad-
vancement in holiness ? If wealthy, have I contri-
buted as I ought to the relief of the worthy and
suffering poor, or have I expended my riches only
in sensual indulgence, in luxury and ostentation?
If in moderate, or indigent circumstances, have I
murmured and repined ? Have I been tempted to
arraign the dispensations of heaven, and to com-
plain of the lot assigned me ? Or on the other
hand, have I with humble resignation looked up
to my beneficent Creator, even under his severest
frowns, and thankful for the commonest bounties
of his providence, cast all my cares on him, as-
sured of his constant protection here, and of finally
obtaining admittance to his kingdom above?"

Such are some of the subjects on which every
person, who has in contemplation, an approach to
the table of the Lord, should often, and very closely

THE lord's supper. 147

interrogate himself. The duty of self-examination
is one that can never be safely neglected. Its ad-
vantages are many and great. It leads to vigilance,
to true knowledge of ourselves, to purity of heart
and manners, to peace of mind, to the favour of
God, to the purest happiness in the present life,
and to the firm persuasion, of inheriting, through
the grace of the Lord Jesus, endless felicity, in
that which is to come. I remain yours truly.

LETTER XXV.

My Dear Friend — The gratitude you express for
the feeble assistance I have been enabled to afford,
is far beyond my desert, and expectation. From
the views you have been enabled to take of the
nature and design of the Lord's Supper, of the
obligations under which all real Christians lie, to
partake of this sacrament, and of the weakness of
those objections that so often prevent sincere be-
lievers from coming to this ordinance, it is truly
gratifying to learn that you have derived light, en-
couragement, and relief.

T rejoice to hear, that after having endeavoured
faithfully to examine yourself, and to ascertain
your duty, (heaven permitting) it is your intention
on the next Lord's day, to unite with the church,
in commemorating the dying love of your gracious
Redeemer. If *' there is joy in heaven over one
sinner that repenteth," there cannot be less joy
above, over one lamb that has long kept aloof from
the fold of Christ, being restored, and brought
under the more immediate care of the great Shep-
herd of souls. Go my Christian brother, go to
the home of this good Shepherd. There you will
find safety and comfort. Ilad you been the vilest

148 THE SACRAMENT OF

prodigal that ever left a kind father's embrace; had
you reveled with swine, and fed on the husks of
iniquity ; still you might in the exercise of faith,
repentance, and love, calculate en a cordial wel-
come to his table on earth, and throusfh his inter-
cession, to his Father's temple on high. But
when you go to this sacred feast you ask, " are
there not duties peculiar to that occasion ? are
there not meditations and recollections, appro-
priate to this solemn ordinance?" I grant there
are. But on this subject, difTerent communicants
indulge very different views. As you very mo-
destly ask assistance here, I can only suggest some
hints in regard to the train of thought, which I
should think it profitable to pursue.

I would then recommend to you as far as you
possibly can, to abstract your mind from all the
cares and solicitudes of life ; to collect your wan-
dering thoughts, and fixing them intently on the
objects represented by the material emblems pre-
sented to your senses, endeavour to hold a close
communion with the Father of your spirit, through
the mediation of the Lord Jesus Christ.

Remember the love of God, that transcendent
love which prompted him to send his well beloved
Son into the world, to die for sinners such as
yourself; that, as if nothing less would awaken
our love and gratitude to him, he adopts ns as
children, he receives us, all worthless, and pollu-
ted as we are, into communion with himself, he
pardons our offences, he sends his Holy Spirit into
our hearts to sanctify our affections, to communi-
cate peace, and consolation, and joy, as an earnest
of belter joys above. Wiien surrounded with
trials, he supports us; in affliction he sustains us;
in darkness and doubt, he enlightens our path.
He illumines before us even the valley of the
ghadow of death, and directs our hopes to that

THE lord's supper. 149

imperishable bliss in the heavens, which is beyond
the reach of accident or change.

While at the table of your Divine Master, you
will also recollect his infinite grace and conde-
scension; that "though he was rich, yet for our
sakes he became poor ; that we througli his pov-
erty might be rich:" (2 Cor. viii. 9,) that he "so
loved us, as to give himself for us an offering and
a sacrifice to God, for a sweet smelling savour."
(Eph. V. 2.) Looking back to the birth of time,
to the fall of our first parents, and the promise of
the great Deliverer, your mind can retrace the
various types and figures, under which he was
presented to the faith, and hope of ancient be-
lievers, prior to the Mosaic dispensation. Follow-
ing the course of lime, you will call to remem-
brance the brazen serpent in the wilderness ; the
sacrifices of the law; the manna from heaven; the
living water from the rock ; the predictions of the
prophets, becoming clearer and more distinct, until
after an interval of more than five hundred years,
the Baptist, the morning star of the gospel dis-
pensation, appeared to awaken the attention of the
world to the rising of the Sun of righteousness.
Then there was joy among the angels of God.
They hailed the advent of the promised INIessiah.
They proclaimed " Glory to God in the highest;
on earth peace, and good will to men." Then
good old Simeon was heard to exclaim, "Lord,
now lettest thou thy servant depart in peace, for
mine eyes have seen thy salvation."

Next, your eye will be more pointedly fixed on
the " Lamb of God who taketh away the sins of
the world." You will trace him from his man-
ger, through a life of poverty, of suffering, and
neglect, to that mournful night, when he first in-
stituted the ordinance you so shorUy expect to
celebrate. You will listen to his last exhortations

150 THE SACRAMENT OF

and prayers ; you will follow him to the garden
of Gethsemane ; there you will behold his tears
and his bloody sweat; you will recall his agony
and his resignation ; you will trace him to the
Jewish Sanhedrim, to the bar of Pilate, and finally
to his cross. Behold he bleeds ! he cries, " It is
finished." He expires ! For three hours univer-
sal darkness prevails. The veil of the temple is
rent, the earth is convulsed, while the spectators
of this awful scene return to Jerusalem, smiting
their breasts with horror and consternation. But
soon a brighter scene appears ; you behold the
great Redeemer bursting the bands of death, re-
viving the hopes of his dejected disciples, ascend-
ing in their presence to heaven; leaving them an
assurance of sending down the Holy Spirit, as
their comforter and guide.

You will naturally, my friend, after dwelling on
these scenes, pursue the history of the Church of
Christ, through subsequent ages to the present
day, and mark the care of the Lord Jesus in al-
ways preserving a chosen few, who have held his
doctrines, maintained his institutions, and endea-
voured closely to follow his example.

From the present period of general light, and of
evangelic eflbrt, let your viev/s be extended to the
time when " the heathen shall be given to the Sa-
viour as an inheritance, and the uttermost parts of
the earth for a possession." And looking still
further you will soon reach the age of millennial
glory, and the final consummation of all things.
You will, in the exercise of faith, behold " the
heavens passing away as a scroll, and the elements
melting with fervent heat." You will see the
once crucified Redeemer, coming on the clouds of
heaven, surrounded by innumerable hosts of an-
gels. You will see the dead arise, the universe
assembled, the tribunal of the Judge, the books

THE lord's supper. 151

opened, and the final separation of the righteous
and the wicked. You will meditate on the solemn
sentence of eternal justice, to be passed on each
son and daughter of Adam. To those on his right
hand, " Come ye blessed of my Father, inherit
the kingdom prepared for you, from the founda-
tion of the world." To those on the other,
" Depart from me ye cursed, into everlasting fire,
prepared for the devil and his angels."

In the anticipation of this solemn scene, you
will naturally ask yourself, '*what will then be
tny destiny ? Shall I be on the right hand of my
Judge, shall I hear his approving sentence ? or
shall I forever be excluded from his presence and
kingdom ?" Oh how solemn the thought ! — how
deeply interesting this final scene !

But while with your fellow Christians, you are
surrounding the table of your Divine Master;
while the emblems of his broken body, and shed
blood, are presented to view; while recalling the
perfect example of the blessed Saviour, with all
those instructive lessons, and rich consolations he
has bequeathed to his disciples; Avhile you feel
that you are now admitted to a more intimate com-
munion with this " King of kings," and like the
beloved apostle, are reposing on his bosom ; or
like the penitent Mary, bathing his feet with your
tears ; then is the moment for presenting those
petitions which are nearest to your heart. " My
faith is weak," you will say; " Lord, help my
unbelief. My repentance is transient, it is super-
ficial. Oh that my head were waters, and mine
eyes a fountain of tears. My heart is hard, my
temper unchastened. I love the world, its plea-
sures, its honours, or its vanities, too much. Oh
for purer affections, for greater love to God, and to
my fellow men ! Oh for a greater detachment
from the world, for more ardent desires of increas-

152 THE SACRAMENT OF

ed holiness, and a nearer conformity to the exam-
ple of my Redeemer."

Or have you some dear friends or relations,
parents, brothers, sisters, or more distant kindred,
who have never been brought to right views on
the subject of religion? Now is the time to inter-
cede for such. Say to your Divine Master, " Sa-
viour of my soul ! Oh hear me in behalf of these
precious friends. Let these objects of my ten-
derest affection, experience the efficacy of thy
love. Penetrate their hearts by thy grace, call
them from the world, unite them to thyself, show
them in what true happiness consists, convince
them that separate from thee, it were better they
had never been born. Oh sanctify them by thy
Spirit, and make them fellow-heirs with thy true
disciples, of that inheritance in the heavens, which
thou hast in reserve for all who love thee truly,
and prove their love by their obedience."

Think too, my Christian brother, while at your
Master's table, of that better feast above, to which
the hopes of behevers should constantly be direct-
ed. Say to yourself, " the present is a communion
of love ; but it is a faint emblem of that more inti-
mate communion which the ' spirits of the just
made perfect,' enjoy with their Redeemer on high.
Here I am a stranger, and a sojourner. I am in a
state of exile from my Father's house. But soon
the ' earthly house of this tabernacle will be dis-
solved.' May I then rise to ' a house not made
with hands, eternal in the heavens.' At the close
of my present existence, may I be able to say
with the great apostle, ' I am now ready to be
offered, and the time of my departure is at hand.
I have fought the good fight, 1 have finished my
course, I have kept the faith. Henceforth there is
laid up for me a crown of righteousness, which
the Lord the righteous Judge will grant me at that

THE lord's supper. 153

day; and not to me only, but to all them also that
love his appearing.' "

I remain as ever, very truly yours.

LETTER XXVI.

My Dear Friend — I do most sincerely congratu-
late you on the step you have taken, on the choice
you have made, on the covenant you have now
publicly sealed, and acknowledged. Having par-
taken of the emblems of a dying Saviour's love,
having enlisted under his standard, and taken him
as the Captain of your salvation, never hereafter
for an instant forget that the vows of God are upon
you, and that you have by a solemn sacrament,
professed your allegiance to the Lord Jesus Christ.

Among the ancient Romans, " after their troops
were levied/' says a celebrated French historian,*^
" every soldier took an oath to the consuls, or tri-
bunes, by which they engaged, to assemble at the
consuVs order, and not to quit the service ivithout
his permission ; to obey the orders of the officers^
and to do their utmost to execute them; not to
retire either through fear, or to fly from the
enemy ; and not to quit their rank.'" " This,"
adds the historian, " was not a mere formality, nor
a ceremony purely external. It w^as a very seri-
ous act of religion, sometimes attended with terri-
ble imprecations, which made a strong impression
on the mind ; and was judged absolutely and indis-
pensably necessary, and without which the soldiers
could not fight against the enemy."

In like manner, Christians, who come to the
Sacrament of the. Lord's Supper, should oonsider

* Rcllin's Ai'ts and Sciences, vol. i. page 310.
11

154 THE SACRAMEiNT OF

themselves as soldiers of the cross. They have
chosen their leader, under whose guidance they
hope to pass through the wilderness of the present
life, in their march to the heavenly Canaan. They
owe him unreserved confidence, devoted attach-
ment, and unlimited obedience. Having taken
" the sword of the Spirit," having put on the " hel-
met of salvation," having received " the shield of
faith," and being shod with " the preparation of
the gospel," they have one plain path of duty
prescribed; to march forward, not in their own
strength, but sustained, and guided, by their great
leader, to that victory of which they are assured,
through the resisdess energy of their Almighty
Sovereign.

In this w^arfare, my friend, you are not to expect
a perfect exemption from all " hardship." This
you are " to endure as a good soldier of Christ."
You have " taken his yoke upon you ;" but even-
tually you will find it "easy;" "his burden,"
will by habit, become more and more "light."
Though called to take up your cross daily, and to
crucify the flesh with the affections and lusts ; yet
with every act of self-denial, or mortification, you
will find an attending consolation, that will more
than compensate for every sacrifice you are called
to make.

In pursuing your journey, you may be scorched
by the burning rays of passion, or temptation ; but
while passing over this sterile region, you may
calculate on a supply of heavenly manna to satisfy
your hunger, and on a refreshing stream from the
" Rock" Christ Jesus, to allay your thirst. You
may often be lost and bewildered in your march,
but you will have your Saviour " as a pillar of
cloud by day, and a pillar of fire by night," to
guide your v/anderings. You may be annoyed
by fiery serpents ; but rememher the *' brazen ser-

THE lord's Supper. 155

pent," and through this type, look to him who
was "lifted up" on the cross, to expiate the sins
of the world.

Do not expect because you have taken the livery
of Christ, that you are to be exempt from trials
or afflictions. These are often sent in kindness.
" Whom the Lord loveth, he chastenelh." But
amid your severest sufferings, remember that you
have a compassionate Friend above, who will not
suffer you to be tried beyond what you are able to
bear, and with every trial, will grant you the con-
solation of his grace. Having nov/ made a public
profession of your faith in Christ, you ask whether
there is any test by means of which you can obtain
satisfactory assurance of your having partaken
worthily of the Lord's Supper?

On this subject the most perfect Christian on
earth may sometimes entertain doubts : for he feels
himself to be imperfect; constantly liable to sin,
whenever exposed to temptation. He is sensible
of much indwelling corruption, and comparing
himself with the perfect standard of the law of
God, he has daily something to repent of. Still,
however, possessing an honest and ardent desire
to overcome every temptation, if he finds his love
to God, and to his fellow creatures strengthened,
and that he is making some progress in the path
of holiness ; he may conclude that he has not com-
muned unworthily.

When our blessed Lord was cautioning his dis-
ciples to beware of those false teachers, " who
came in sheep's clothing, but were inwardly,
ravening wolves," he gave a sure criterion by
which to distinguish a true disciple from a false
one. " Ye shall know them," said he, " by their
fruits. Do men gather grapes of thorns, or figs of
thisdes ? Even so every good tree bringeth forth
good fruit; but a corrupt tree bringeth forth evil

156 THE SACRAMENT OF

fruit. A good tree cannot bring forth evil fruit,
neither can a corrupt tree bring forth good fruit.
By their fruits ye shall know them." (iNIatt. vii.
12 — 23. John xv. 36.) To these fruits, the apos-
tles of our Lord, in the episdes addressed to the
churches which they had planted, make frequent
allusion. " The fruit of the Spirit,^' says the apos-
tle Paul, " is love, joy, peace, long-suffering, gen-
tleness, goodness, faith, meekness, temperance.
Against such there is no law." (Gal. v. 22.)
And again, " The fruit of the Spirit is in all good-
ness, righteousness and truth." (Eph. v. 9.) So
also, *' By him, (Jesus Christ,) let us offer the
sacrifice of praise to God continually, that is the
fruit of our lips, giving thanks to his name."
(Heb. xiii. 15.)

Let it then be your constant endeavour, after a
season of communion, 'very closely to compare
your conversation and deportment, with the per-
fect standard of the gospel. Although you cannot,
in this state of probation, attain to sinless perfec-
tion, yet if you are sensible of warmer zeal in the
service of God, of greater affection for your fellow
creatures, but more especially for those who are
of "the household of faith;" if you find Uiat the
power of evil propensities is subdued; that pride,
anger, revenge, covetousness, vanity, with every
unlawful desire, are brought under the controul of
conscience and the judgment; if you find yourself
more indifferent about those concerns of time,
which in any degree interfere with the interests of
eternity; that you have "all peace and joy in
believing;" then rest assured that fruits like these,
can only spring from the soil of a "good and
honest heart," animated by true faith.

Remember too, from the warfare in which you
have engaged there is no desertion, without dis-
grace. It will be expected of you always to be

THE lord's supper. 157

pressing forward. The life of a Christian is a
conliniml ascent. Having " put his hand to the
plough, he is not to look back." Although every
Christian is not expected to hold the first rank in
the church of Christ, all are to press forward to-
wards perfection. In the rank and station in
which their Master has placed them, it is their
duty to remain, and there to fight manfully, until
he shall call them to another. Your resolution
should be the same with that of the apostle Paul :
*' I count not myself to have apprehended, (that
is, I have not reached the object of my pursuit;)
but this one thing I do, forgetting those things
which are behind, and reaching forward to those
things which are before, I press toward the mark,
for the prize of the high calling of God in Christ
Jesus."

There is no remaining stationary in the Chris-
tian life. We are on a stream that will bear us
rapidly down, if we indolently fold our arms,
through a false security, in our character and pro-
fession. Unless we vigorously exert our powers
to make advances in the Christian life, we shall
unquestionably recede. If we bury our talent in
the earth, we shall assuredly incur the censure of
our Judge at last, and the punishment allotted to
the " unprofitable servant." ** The path of the
just is as the light, v.hich shineth more and more
unto the perfect day." " Be thou faithful unto
death,'^ says the Alpha and Omega — " and I will
give thee a crown of life." (Rev. ii. 10.)

But you ask again my friend, " Whether there
are not certain renewed obligations^ under which
believers bring themselves, by an attendance on
the Lord's Supper?" That there are such, appears
to be the general opinion of Theologians; though
we find nothing very expressive on this point in
the New Testament. The duties resulting from a

158 THE SACRAMENT OF

participation of this ordinance are rather matters of
inference, than of positive commandment.

" Every person, however, who sits down at the
table of ths Lord, after a serious recollection of all
his past mercies, should devote and consecrate
himself unto God. Take him for your portion ;
place your happiness in his favour; receive your
daily bread from him as his gift; pay for every
mercy the tribute of praise ; live not upon the
creature without God, but endeavour to enrich and
sweeten created comforts, by communion with
God, Resolve to serve him with your body and
spirit which are his ; serve him sincerely, resolv-
ing that nothing shall have quiet possession of
your heart, or indulgence in your life, that is con-
trary to his will. Serve him with zeal, espouse
his interest, plead his cause, and esteem it your
honour, if by your authority, by your talents, by
your substance, you can promote his glory. Put
your trust in his providence. You are yet in the
body, liable to all the vicissitudes of this mortal
state. Be persuaded of the infinite wisdom, and
all sufficiency of God. Let him dispose of you
freely. Resist excessive anxiety and fear, and op-
pose to all the gloomy horrors of a fruitful appre-
hension, the shield of faith in Almighty strength,
which is able to bear you up superior to every trial
and to every enemy. Do in every state of difficulty,
as the prophet Isaiah, in the name of God, invites
tlie people of Israel to do on the approach of public
judgment, (Isaiah xxvi. 20:) 'Come, my people,
enter thou into thy chambers, and shut thy doors
about thee : hide thyself as it were for a little mo-
ment, until the indignation be overpast.' "*

In answer to the following question, viz.' —
*' Under what obligations do professing Christians

* Witherspoon.

THE lord's supper. 159

come, when they celebrate the Lord's Supper?"
Professor Osterwald in his Catechism, gives the
subjoined answer: " They solemnly declare them-
selves to be the disciples of Jesus Christ, they
engage to live and die in the profession of his reli-
gion, to be governed in all their principles and
conduct by the rules of the gospel, and ' denying
ungodliness and worldly lusts, to live soberly,
righteously, and godly, in the present world.' "
(Tit. ii. 12.)

It is not unusual with devout communicants, on
returning from this sacred ordinance to feel their
minds more elevated and composed, their faith
more lively, their hopes of future happiness more
confirmed, and their love to God, and their be-
nevolence to man, called into more vigorous exer-
cise. When Moses came down from mount Sinai,
after holding converse with the Deity, " The skin
of his face shone," so that he was obliged to veil
his countenance, in order to conceal its brightness
from the people. In like manner, when the first
martyr Stephen, stood before the Jewish Sanhe-
drim in defence of his faith, his visage glowed
with a splendour, more than human; "For all
that sat in the council looking steadfastly on him,
saw his face, as it had been the face of an angel."
(Acts vi. 15.) In the same manner, though in a
far inferior degree, will the aspect, the manners,
the whole deportment of those, who have been at
a sacramental feast, show, that " they have been
with Jesus;" that they have caught a portion of
his spirit, and are resolved, so far as human frailty
will permit, to obey his precepts, and follow his
commands.

Our blessed Saviour immediately after his re-
surrection, was pleased to make himself known to
two of his disciples returning from Jerusalem to
Emmaus, "in the breaking of bread." But no

160 THE SACRAMENT OF

sooner had he vanished from their sight, than they
exclaimed, " Did not our hearts burn within us,
while he talked with us by the way, and while he
opened to us the Scriptures?"

How often in like manner, is the Lord Jesus
made known, more clearly and delightfully to the
believing soul, in the broken bread exhibited at
the table of communion ! Although he is far re-
moved from human view, yet beheld through the
medium of faith, which brings heavenly objects,
otherwise invisible, distinctly before the vision of
the soul, he attracts the most perfect love, and in-
spires the most elevating and consolatory hopes.
Though raised " far above all principality and
power, and might, and dominion, and above every
name that is named, not only in this world, but in
that which is to come;" (Eph. i. 21.) yet as the
omniscient God, he knows every event, and every
thought that exists throughout the universe. Seat-
ed on his throne of unlimited power, he dispenses
the graces of his Spirit, and the blessings of his
gospel to the penitent, and the humble. In some
favoured moment, while the Christian is at the
table of his Lord, if he can catch but a solitary
glimpse of the Divine glory, if but a ray descends
on his heart from the splendours of the third hea-
ven, if in the exercise of an ardent love to his
Redeemer, he can feel that love reflected into his
own bosom, for " love,* and love only, is a loan
for love ;" to what a height will he feel himself
raised above the cares, and the vanities, the
frowns, and flatteries of the present state ! Buoy-
ant with the hope of a purer happiness than earth
can boast, he pursues his duty with cheerfulness,
and supports the pains and infirmities of nature
with resignation. " Justified by faith, he has peace

* Dr. Young.

THE lord's supper. 161

with God, through the Lord Jesns Christ." Grate-
ful for the smallest bounties of Providence, he en-
dures the privations of life with composure.
Having his eye always directed to the retributions
of eternity, his mind becomes ardently engaged in
** looking for that blessed hope, and the glorious
appearing of the great God, and our Saviour Jesus
Christ." I am trulv yours.

LETTER XXVIL

Mv Dear Friend — My last letter stated very
generally some of those renewed obligations under
■which every communicant is brought, by an ad-
mission to the sacrament of the Lord's Supper.
This subject is deeply interesting, and may be
advantageously pursued somewhat more in detail.
A venerable theologian,* states the following
as the duties subsequent to a participation of this
solemn ordinance : " An increase of all those pious
inclinations and affections, which were then kin-
dled at the altar of the Lord, a cherishing of those
influences of ^race, which descended on our hearts
in this communion, a watchful care and endeavour
in our lives, to approve ourselves in some mea-
sure worthy of the great honour and favour of
being admitted to so near an approach to God : a
pursuance of those resolutions, and a performance
of those vows and engajjemenls, which we made
on that solemn occasion ; and finally, a fixed and
permanent consideration that by the breach of such
resolutions, and the violation of such engagements,
our sins v/ill be aggravated, and our guilt in-
creased ; and that by the relapse of our souls into

* Stackhouse, p. 625,

162 THE SACRAMENT OF

SO grievous a distemper, our spiritual strength will
be sadly impaired ; and consequently our comforts
abated, shaken, and our eternal state very much
endancrered."

O

These views of duty are general; let us endea-
vour to state more precisely, the duties v/hich
appear to follovv^ an admission to the Lord's table.
The first I shall mention, is improvement in know-
ledge. In order to " discern the Lord's body,"
in this sacred ordinance, knowledge is indispen-
sable. That know^ledge can best be obtained by
a diligent perusal of the sacred Scriptures. These
should constitute a part of the daily reading of
every worthy communicant. Other books may be
read for amusement, for general instruction, and as
useful auxiliaries to the sacred volume, but this
should be like our daily bread. It is that which
must supply nourishment to the soul, and which
alone can give us just ideas of our duty, and of
the way to heaven.

"Formerly,'' says M. Durand,* "Christian
families were accustomed to draw riches both new
and old from this sacred repository. Believers
were anxious to enjoy the consolations of the
Bible. They read it daily, they read it with
attention, with humility and veneration. The
father rehearsed to his children the wonders of the
Most High. He conversed of his miracles, of his
testimonies, and of his goodness. And what pre-
cious fruits resulted from these exercises. The
children early learnt to know the God of their
father. The sweet fragrance of the gospel was
diffused through the family, and the church uni-
versally felt its influence. Oh happy days ! when
shall we have their return. If we but knev/ the
gift of God, if we knew what nourishment a hun-

* Vol. i. page 64,

THE lord's supper. 163

gr/ soul derives from an attentive perusal of the
sacred vokinie ; we siiould not then be substituting
in its place, those light and dangerous books, cal-
culated more to amuse, than to instruct, which are
the cause of so many miseries to individuals, and
to the Church."

But to a diligent study of the Scriptures, we
should add increased reflection on the important
matter they contain. " Search the Scriptures," was
the advice of our Lord to those incredulous Jews,
who doubted his mission, and adhered to the Mosaic
economy; but the precept is no less obligatory on his
professed followers. We are not however, merely
to search them, but to meditate (Tim. iv. 15.)
upon them. We are to reflect on them as the ap-
pointed means of conviction, of conversion, and
of progressive improvement, in every Christian
grace and virtue. The Jews at Berea to whom
Paul and Silas preached, were applauded as being
" more noble than those of Thessalonica, in that
they received the word with all readiness of mind,
and searched the Scriptures daily, whether these
things were so." (Acts xvii. 11.) And our Di-
vine Master, in his last intercessory prayer for his
disciples, says, "Sanctify them by thy truth; thy
word is truth'' That word is calculated to con-
vey light to the mind. It directs the conscience,
and furnishes the best motives to regulate the de-
portment of believers. It strengthens their faith,
nourishes their hope, enlarges their charity. In a
word, it is like their daily food, which must be
digested by frequent meditation, before it can in-
vigorate, and support the spiritual part of our
nature.

How express and solemn were the injunctions
of God by his servant Moses, on the Jewish na-
tion, to remember and obey the commandments he
had given them ; and how admirable were the

164 THE SACRAMENT OF

means ordered to produce this effect ! " Ye shall
diligently keep the commandments of the Lord
your God and his testimonies, and his statutes
which he hath commanded you. And thon shalt
teach them diligently to thy children, and shalt
talk of them when thou sittest in thine house, and
when thou walkest by the way, and when thou
liest down, and when thou risest up. And thou
shalt bind them for a sign on thine hand, and they
shall be as frontlets between thine eyes, and thou
shalt write them on the posts of thy house, and on
thy gates." (Deut. vi. 7, 8, 9—17.) Joshua is
directed by God, " to meditate upon the book of
the law, day and night." And the Psalmist says,
*' I will meditate in thy precepts, and have respect
to thy ways. I will meditate of all thy works,
and talk of thy doings." (Psalm cxix. 15: Ixxvii.
12.) Such were the injunctions of God, to Old
Testament saints, and such was their practice.
Happy were it for Christians in the present day,
if they more diligently read, and more profoundly
reflected on those sacred records, which are calcu-
lated to make those who study them aright, " wise
unto salvation."

But to reading and reflection we must add
•prayer to God, in order that his word may have
full efficacy on the heart and life.

The good seed although sown on good ground,
will not spring up and bear fruit abundantly, with-
out the dews of heavenly grace ; without the
animating influences of the Holy Spirit. Prayer
is the aj)pointed medium of intercourse with hea-
ven. It is the vital breath of devotion. It ascends
to God from the altar of a devout heart, as naturally
as incense from those altars that were eonsecr^ed
to his worship under the ancient dispensation.

It is a duty positively enjoined. " Ask," says
our Divine Lawgiver, " and ye shall receive ; seek

THE lord's supper. 165

and ye shall find ; knock and it shall be opened to
you." (Malt. vii. 7.) " Be careful for nothing,"
says an apostle, " but in every thing by prayer and
supplication, with thanksgiving let your requests
be made known to God." (Phil. iv. 61.) And for
our encouragement in prayer we are assured that
"all things whatsoever we shall ask in prayer,
believing, we shall receive." (Matt. xx. 21.)

" Prayer was appointed to convey

The blessings God designs to give ;
Long as they live, should Christians pray,
For only while they pray, they live.

'Tis prayer supports the soul that 's wealT,
Tho' thought be broken, language lame ;

Pray, if thou canst, or canst not speak ;
But pray with faith in Jesus' name.

Prayer makes the darkened cloud withdraw.

Prayer climbs the ladder Jacob saw ;
Gives exercise to faith and love.

Brings every blessing from above."

Private prayer in a peculiar manner is enjained
by our Lord. " When thou prayest," says he,
" enter into thy closet, and when thou hast shut
thy door, pray to thy Father which is in secret,
and thy Father which seeth in secret, shall reward
thee openly." (Matt. vi. 6.) These precepts were
supported by his own example. What he enjoin-
ed, he practised himself. On one occasion, " ris-
ing up a great while before day, he went out and
departed to a solitary place, and there prayed."
(Mark i. 35.) At another time, " when he had
sent the multitude away, he went up unto a moun-
tain to pray, and was there alone." (Luke vi. 12.)
And on another occasion, " he withdrew himself
into the wilderness, and prayed." (Luke v. 6.)

Prayer is at once a duty and a privilege. It is

166 THE SACRAMENT OF

the homage we render to God ; in which we ac-
knowledge our dependence on him, and the obli-
gations we owe him. It is an act of humiliation,
in which we confess our offences against his laws,
our subjection to his authority, our un worthiness
and depravity. It is the appointed mean of ma-
king known our wants to our Father in heaven,
not to inform him, but that we ourselves may be
suitably impressed with the sense of our depend-
ence on him, for every blessing we enjoy. It is
not to instruct him in the number and aggravation
of our sins; but that we ourselves may feel their
weight and malignity, and be induced to quit the
path of e'vil, for that of uprightness. It is, tliat in
confessing our transgressions, we may obtain par-
don for past offences, and strength to overcome
every subsequent temptation.

In approaching the throne of the Deity in
prayer, professing Christians should endeavour
always to remember that they cannot come with a
reverence too profound, or a humility too deep.
How august is that Being to whom our addresses
are made ! No less than the Creator and Sove-
reign of the universe. It is he who " walkelh in
the circuit of lieaven," and fills the immensity of
space.' " He laid the foundation of the eai'th ; and
the heavens are the work of his hands. The sea
is liis, he made it, and his hands formed the dry
land. He hath measured the waters in the hollow
of his hand, and meted out the heaven with a span,
and comprehended the dust of the earth in a mea-
sure." " In his hand is the soul of every living
thing." " Who is like unto thee," mighty Jeho-
vah ! " glorious in holiness, fearful in praises,
doing wonders." (Exod. xv. 11.)

On the other hand, what are we, wretched
worms of the dust ; frail, erring, and depraved
mortals, offending daily against the greatest of

THE lord's supper. 167

Beings, and the best of Fathers ; slaves of sin,
whose desires and aims all seem to be confined to
the transient and uncertain possessions, pleasures,
and honours of the present state ; the sport of evil
passions, and often the willing subjects of the arch
enemy of God and man !

In truth, by nature we are very frail, and con-
stantly exposed to error and suffering. Our exist-
ence, our enjoyments, our hopes of future happi-
ness, all depend on the Being we address. Let
him but withdraw his supporting hand for a mo-
ment, and we return to that state of non-existence,
from which, by his goodness, we first came into
beins. If his blessino- on our industry or enter-
prise is withheld, we are reduced to poverty and
want. His are our health, our friends, our repu-
tation, our social and domestic comforts. All are
his gift, and all are liable to be taken from us at
his pleasure. Can we then too humbly acknow-
ledge our dependence on him, especially when we
approach him in acts of worship ?

But our prayers in order to obtain the objects of
our desires, should be presented in the name, and
through the intercession of the Lord Jesus Christ;
they should be fervent, sincere, in a firm trust in
God, importunate, and for such things, as upon
the whole, are for our best interest, and agreeable
to the will of God. And if made willi dispositions
like these, we may rest assured that our prayers
will be answered. We may lawfully ask for pros-
perity, for health, for long life, as well for our-
selves, as for those whom we love ; but whether
all these, or any of them will be for our ultimate
good, is better known to God, than to ourselves.
They should therefore be asked, with entire sub-
mission to his unerring determination. " Thy
will, and not ours, Oh Father, be done on earth,
as it is in heaven."

168 THE SACRAMENT OF

Yet there are some things for which we may
ask with confidence and fervour ; knowing that
they are unquestionably in conformity with the
Divine will and perfections. We may importu-
nately ask for the enlightening and sanctifying
influences of his Holy Spirit ; for he has promised
to bestow these on all, who ask them with sin-
cerity. We may solicit the pardon of sin, the
increase of faith, and all the blessed fruits of righte-
ousness. We may ask for exemption from suffer-
ing, affliction, and temptation, beyond what we
are able to endure; and should we through igno-
rance or infirmity, be induced to ask for any thing
inconsistent with our highest interest here or here-
after, we should even pray that our requests may
be refused.

It is not necessary that we should be very mi-
nute and particular, in our petitions to God. "He
knoweth what we need before we ask him; and
we are not heard for our much speaking." One
fervent sigh, one repentant tear, a cordial acknow-
ledgment of our dependence, a firm trust in his
goodness, though breathed in the silence of the
closet, or the solitude of the desert, will not escape
the notice of him, to whom every thought of the
Immblest worshipper is known.

It is of no small importance that we should have
stated times assigned for the discharge of this
duty; for although we may pray with as much ac-
ceptance in the forest, or the field, as in our
closets, or in the church; yet unless we make it a
rule to observe this duty, at stated seasons, we
shall relax in our attention, and lose that fervour
of devotion, which from the constitution of our na-
ture is preserved only by subjecting our minds to
the discipline of stated rules.

Never then my dear friend, suffer any worldly
business, or amusements, to interfere with this

THE lord's supper. 169

sacred employment. Be fervent, be constant, be
sincere in this important duty, till it be exchanged
for the nobler exercise of praise in the temple
above, where, surrounded by angels and the spirits
of just men made perfect, you shall forever unite
with them in ascribing " blessing, and glory, and
wisdom, and thanksgiving, and power, and might,
unto our God for ever and ever."
I remain as ever, yours truly.

LETTER XXVIII.

My Dear Friend — That the professed disciples
of Christ stand on higher ground than mere nomi-
nal Christians, is a matter too obvious for contro-
versy or doubt. They are "like a city set on a
hill that cannot be hid." They are styled in
Scripture, the " salt of the earth,'' and " the light
of the world." True it is, their light is borrowed. ^,
It is but the reflected rays of the great Sun of
Righteousness. Still they are commanded " to
let their light,'' however faint it may be, " so shine
before men, that others seeing their good works,
may glorify their Father who is in heaven."
Hence results a most important duty, which is
peculiarly obligatory on believers, who have made
an open profession of their faith in Christ. They
come under renewed obligations " to walk circum-
spectly ;" not only to pray, but to watch, lest they
fall into temptation.

When the labourer, whose industry and care
have procured him a decent competency, is by
some unexpected misfortune, reduced to his for-
mer narrow circumstaVi<^^'F, we sympathize in his
sufferings, much le^s^^^filuV we do in the misfor-
tunes of one, who fror«'aMuence-aiid ease, is re-
duced to penury and disri-ess. Such is the differ-

12

170 THE SACRAMENT OF

ence between a Christian of high standing, who
has made a public avowal of his faith, at the table
of the Lord, and one who professes simply to be a
worshipper. When the former is guilty of any
departure from the strict rules of the gospel, his
conduct is censured with peculiar asperity, and the
inconsistency betw^een his profession and practice
is marked with shades more dark and offensive.
This conduct casts a Reproach on the Master
whom he has professed to follow. It induces a
suspicion on his fellow communicants. It con-
firms the unbelieving in their errors. " Wherein,"
they exultingly ask, " are these professed followers
of Christ, better than ourselves? and if making an
open profession of faith, does not exalt and purify
the character, is it not better to keep aloof from an
ordinance so solemn as that of the Lord's Supper?"
How cautious then should all those be, " who
have named the name of Christ," who have pub-
licly avowed themselves to be his disciples, care-
fully " to depart from all iniquity." They should
watch their own heart most diligendy, since " out
ofitarethe issues of life." They should watch their
temper, lest by any sudden indulgence of anger,
resentment, or any other dangerous passion, they
should wound the peace of others, and their own
reputation. They should in youth, watch against
the allurements of pleasure, against excess in
amusements, in dress, in mirth, and in the indul-
gence of their appetites. In more advanced life,
they should watch against a too ardent pursuit
of gain, against an excessive desire of fame and
distinction, and against an extreme indulgence of
ease. At all times professed Christians should
set a watch over their lips. They should aim at
keeping their tongue, 'Mhat unruly member," in
constant subjection. The discord that is so often
produced in families, in neighbourhoods, and

THE lord's supper. 171

among the most intelligent and exemplary mem-
bers of society, by indiscreet, or false reports and
surmises, should impress communicants with the
vast importance of watching against every " idle
word," that might injure the reputation, the peace,
or the usefulness of others.

Christians, who have made a profession of their
faith by partaking of the Lord's Supper, should
be extremely circumspect in the choice of their
society. The world very naturally forms its opi-
nion of individuals, by the character of their asso-
ciates. Persons of similar tastes and habits, are
known to be most fond of each other's society.
As the dissolute can take no pleasure in associating
with the virtuous, so there can be no congenial feel-
ing, no cordial union, between sincere believers,
and persons whose supreme affections are absorbed
by the present world. True it is, that the neces-
sary calls of business must and will render a daily
intercourse with worldly men indispensable ; but
this intercourse will usually cease with the busi-
ness that rendered it necessary. There will be no
close intimacy, no conformity of character, no
yielding of principle, on the part of the true Chris-
tian. Remembering the declaration of our Lord to
his disciples, " Ye are not of the world;" and the
advice of his apostle, " Be not conformed to this
world ;" he endeavours to keep himself aloof from
those snares and temptations, to which every be-
liever is exposed, who associates too intimately
with persons, whose habits or principles are very
dissimilar to his own.

Although conformity to the world, at the com-
mencement of Christianity, was a very different
matter from what it now is, in Christian countries;
yet the spirit of the precept is substantially the
same. Then indeed, to be " conformed to the
world" was to be the slave of idolatrv, and of the

172 THE SACRAMENT OF

most degrading vices ; it was to worship the imagi-
nary deities, whose very service consisted in the
indulgence of appetites, which reduced man to a
level with brutes. Now from the diflusion of the
light of revelation, the disgusting superstitions of
Paganism have disappeared in many regions of
the globe; yet from the depravity of our nature,
the majority of men are ivicked. What is called
the vjorld? That portion of our race who have not
been enlightened by the truths of the gospel, who
pursue the wealth, the honours, or pleasures of
life, as their chief object, who concentrate their
views, and devote their supreme regard, to present
pursuits; forgetful, or negligent of the great end of
their being. Between such persons, and sincere,
devoted followers of the Lord Jesus, there is such
a diversity of feeling and pursuit, as precludes all
close and unreserved attachment and intercourse.

It is lamentable to reflect, that even among pro-
fessing Christians so many. have been found, who,
forgetting their obligations " to live righteously,
soberly, and godly," have, to the disgrace of the
Christian name, allowed themselves to indulge in
sensual pleasures to a criminal excess. Instead of
" avoiding the appearance of evil," they boldly
venture beyond the bounds of strict temperance
and discretion, wound their own reputation, and
their own peace, bring a reproach on religion, and
" crucify afresh the Lord who bought them."

To prevent consequences so painful, and so
disgraceful, precepts like the following were left
on the records of inspired truth. " Let your mo-
deration be known unto all men." (Phil. iv. 5.)
" Be not drunk with wine, wherein is excess."
(Eph. V. 18.) "Take heed," said our Lord to his
apostles, "lest at anytime your hearts be over-
charged with surfeiting and drunkenness.^^ (Luke
xxi. 34.) " Let us walk honestly," said the apos-

THE lord's supper. 173

tie Paul, ** as in the day; not in rioting and drun-
kenness, not in chambering' and wantonness ; but
put ye on the Lord Jesus Christ, and make not
provision for the flesh, to fulfil the lusts thereof."
(Rom. xiii. 13, 14.)

To violate the precepts we have just transcribed,
would be clear evidence of a criminal conformity
to the world. But there are cases in regard to
which, intelligent Christians may differ in opin-
ion. Under such circumstances, we must be gov-
erned by general rules, taking care not to let our
judgments be unduly warped by our prejudices, or
inclinations. The following rules may be found
useful to professing Christians, who are doubtful
of the line of conduct they ought to pursue, under
circumstances of peculiar temptation.

1. When they are invited to partake of plea-
sures not forbidden by any law, divine or human,
(the abuse of which renders them criminal,) al-
ways to keep ivithin, rather than to exceed the
bounds of moderation.

2. They should studiously avoid those amuse-
ments and pleasures, the direct tendency of which
is to excite passions or desires of a dangerous or
unlawful nature.

3. They should always be ready to sacrifice
even innocent pleasures, to the performance of a
known and important duty.

4. Amusements should always be regarded as
a relaxation, and not as a business. They should
be used as a restorative, and not as food. When-
ever therefore, they are pursued to the injury
either of the health, estate, or character, they be-
come criminal, and deserve censure.

In order to fortify the mind in adhering to the
rules here laid down, it will be useful to remem-
ber, that all excess tends to impair the faculties of
the mind, and the health of the body. Pleasure

174 THE SACRAMENT OF

too frequently enjoyed, or pursued beyond the
bounds of moderation, enervates the whole sys-
tem, and degrades the character. Its efTects are,
to create a disgust for serious and useful pursuits.
By relaxing the nerves, it leaves the mind a prey
to melancholy, and in a state altogether unfit for
resisting the temptations of the world, unfit for en-
countering the inevitable pains and sorrows to
which human life is exposed, and more especially
for meeting the "last enemy, death," with com-
posure and triumph.

" A prevailing habit of dissipation," says Dr.
Maclaine, ■- " too great an attachment to the plea-
sures of sense, too frequent approaches to scenes
of luxury and frivolity, corrupt the taste for vir-
tuous enjoyment; for the pleasures of reason,
faith, and religious hope. They contract the mind,
and extinguish the mild flame of those pure and
elevated desires, which aspire after immortality,
and render its prospect delightful. There are, un-
happily, people in the world, who have scarce an
idea of any enjoyment beyond what the apostle
calls the " lust of the flesh, the lust of the eye,
and the pride of life." Talk to such of future
happiness, of the dignity of a well regulated mind,
of the pleasures of order, sanctity, and benevo-
lence ; you might as well talk of sounds to the
deaf, or of colours to the blind. This can never
be the case with true Christians; yet even they
ought to be on their guard against all approaches
to such a state of degradation. For there is al-
ways more or less caution necessary, in the enjoy-
ment of sensible objects, which though innocent
in its nature, may be dangerous in its measure ;
and is always dangerous, when it is not counter-
balanced by pleasures and enjoyments of a nobler
kind."

* Discourse VI. page 115.

THE lord's supper. 175

When urged by persons of a worldly character,
to engage in fashionable amusements, or in plea-
sures of a doubtful nature, professing Christians
should consider how far such indulgence would
consist with their religious character. Whether
acts of levity or dissipation would not prove a
stumbling block to others ; whether Christians are
not called to set an example of moderation and
self-denial, to a censorious world ; to cultivate pu-
rity of manners, to maintain a dignity, joined with
meekness of deportment, and by keeping aloof
from scenes of boisterous mirth, or intemperate
festivity, to be always prepared for those sudden
and serious changes in life, which fall to the lot of
the largest portion of the human race. Above all,
professing Christians should keep their eye in-
tently fixed on the Lord Jesus Christ, the only
perfect model of character, that ever appeared on
earth. By obedience to his precepts, and by fol-
lowing his example, so far as is consistent with
human frailty, they would always be safe, and
would be daily laying a sure foundation for pre-
sent enjoyment and for never ending bliss.

But in studying to avoid a criminal conformity
to the world, Christians should be careful not to
fall into the opposite extreme. Seclusion from so-
ciety and its innocent enjoyments may be indulged
to excess. Many pious professors, by interdicting
to tliemselves and others pleasures not forbidden
by the word of God, and which become censurable
and injurious only by abuse, have made a religion,
intended to console and rejoice the heart, a system
of gloom and terror, especially to the young; and
have thus thrown a most formidable bar across the
path of sincere but timid piety.

Youth is the spring time of life. It is the sea-
son of hilarity, sometimes of giddy joy. Its ardour
may be controlled and turned into a right channel,

176 THE SACRAMENT OF

but to extinguish it, would be like the extinction
of life. The adversary of souls never suggested a
more powerful, but delusive argument to the young
mind, against religion, than that it was adverse to
innocent pleasures. No sooner do young converts
begin to feel the hopes and joys of piety, than they
resign the inferior pleasures of sense, and retire
from the fascinating amusements of gay or fashion-
able life.

On this subject, an excellent author* before
quoted, remarks that, " as our Lord was so cau-
tious not to give his religion a disgusting appear-
ance, its true friends should follow his example:
not expecting in any man a deadness to human
society, and human enjoyments ; not exacting
austerities, which God has not commanded ; not
laying great stress on indifferent, or frivolous ob-
servances, which serve only to burden and disquiet
men ; not prescribing a particular kind of food, on
certain days, and at certain seasons, to all Chris-
tians, in all places ; but for the most part leaving
to general rules, and to private discretion, the total
and partial, the stated and occasional abstinence
from the law^ful gratification of our lav/ful appe-
tites."

Thus preserving a happy medium between the
levity of an unthinking world, and the solitude and
abstinence of a monastery; the prudent Christian
will hold the even tenor of his way, enjoying the
innocent pleasures of life without excess, and by
his moderation, temperance, and superiority to the
little passions which agitate the bustling sons of
earth, show that he has higher aims, more exalted
pleasures, and looks forward to the close of his
present career, as the commencement of more

* Dr. Newcombe's Observations on oiir Lord's conduct,
p. 885.

THE lord's supper. 177

transporting, and infinitely higher delights, than
those of time and sense.

We have now taken a very brief view of some
of the renewed obligations under which professing
Christians come, in consequence of their admission
to the table of the Lord. Under this head we
might go into a consideration of the various duties
which they owe to God, their neighbour, and
themselves. But this M'ould embrace too wide a
field of discussion. It will perhaps be sufiicient
to remark, that in the discharge of these duties,
professing Christians should always be pre-emi-
nent. These are sacred duties; they are enjoined
by the authority of a Divine Lawgiver; they should
be performed from the most exalted motives; and
they have the promise of a reward, perfect in its
nature, and interminable in its duration. Go then,
professing believer, go from the table of your Mas-
ter into the world, armed with the panoply of hea-
ven. Fight the good fight of faith, assured that
when your combat is over, you will receive a
crown of righteousness from the hand of him, who
is at once the author and finisher of your faith ; and
that you will be admitted to dwell for ever in his
presence, where is " fullness of joy, and pleasures
that never end." I am truly yours.

LETTER XXIX.

My Dear Friend — From the contemplation of
those peculiar obligations under which you have
recently come, by a participation of the Lord's
Supper, let me next lead you to a consideration of
some of the peculiar benefits and consolations
which ought always, and which do usually ac-
company the worthy celebration of this sacred
ordinance,

178 THE SACRAMENT OF

Let the infidel and the devotee of the present
world allege with a like character of old, " It is
vain to serve the Lord ;" and contemptuously ask,
" what profit is there, that we have kept his ordi-
nances?" (Mai. iii. 14.) the sincere Christian
may reply in the words of the royal preacher;
" Happy is the man that findeth wisdom, (true
religion) and the man that getteth understanding;
for the merchandise of it is better than the mer-
chandise of silver, and the gain thereof than fine
gold." (Prov. iii. 14. &:c.) Or he can reply in the
words of an inspired apostle, " godliness is profit-
able unto all things ; having promise of the life that
now is, and of that which is to come." (1 Tim.
iv. 8.)

Yes! blessed be God, the religion of Christ
was not intended to make us wretched here, and
to compensate us with proinises only, of a happi-
ness to come. We are not supported by hope
alone, to the exclusion of present enjoyment.
Were this strictly the case, and did we gain no-
thing at present by the service of God, beside the
assured prospect of perfect and endless felicity
hereafter; to such a being as man, whose life is a
vapour, and whose duration is a span, this reward
would be cheaply earned. It would be an ample
recompense for the pain, and sorrow, and toil of
many such lives as we pass on earth. But the
advantages of piety are not confined to the mere
anticipation of future bliss. They are realized in
the daily experience of a countless multitude of
professed Christians. The religion of Christ is
calculated to render mortals happy //ere, as well
as hereafter. Its tendency is to restore them to
that state of purity and happiness from which our
first parents fell ; and to make earth what Eden
once was, the scene of perfect order, holiness, and

joy.

THE lord's supper. 179

" Godliness has promise of the life that now
is." It interdicts under the most awful sanctions,
all excess in the pursuit of pleasure, and every
abuse of those gifts of providence, that \yere in-
tended for our present support and comfort. It
forbids every departure from that moderate ex-
ercise of our faculties, and from that temperate use
of the blessings of providence, that are so essen-
tial to the true enjoyment of our existence on
earth. It commands us to *' put away all anger,
malice, revenge," and every other evil passion;
those inveterate enemies to substantial happiness.
It commands us to live peaceably with all men,
and by the exercise of universal benevolence, in
all the relations of life, to promote our own, while
we advance the felicity of others. It assures to
us the respect and esteem of the wise and good.
It extorts the approbation even of the irreligious.
Around all who are sincere and consistent in their
profession, and in the practice of the duties of re-
ligion, a protecting influence is cast, which turns
aside the shafts of envy and of slander.

True religion confers a solid peace of conscience.
It inspires a firm trust in God, a superiority over
the cares and anxieties of life, which no outward
circumstances can communicate. The melancholy
retrospect of a life spent in criminal pursuits, or
in the indulgence of every evil propensity; the
corrosion of remorse for time wasted, for talents
abused, for wealth prostituted, for opportunities of
improvement, or of doing good, irrecoverably lost,
do not rise up like spectres, to haunt the imagina-
tion, or disturb the repose of him, who has from
early life made religion his study and pursuit. No
appalling fears of death, or of future judgment, in
the hour of adversity, or on the bed of sickness,
torment him. Renouncing all trust in his own
merits, and confiding in the all-sufficient atone-

180 THE SACRAMENT OF

ment of his Saviour, the penitent offender is as-
sured of the pardon of his sins, however numerous,
or aggravated, and firmly confides in the promise
of eternal truth, that when he quits this tabernacle
of clay, he will have a " mansion above, a house
not made Avith hands, eternal in the heavens."

When the seeds of real piety take root in good
and honest hearts, they spring up like the flowers
of spring, and exhale and diffuse the most deli-
cious fragrance. They scatter benefits through
the domestic and the social circle. They bear
much precious fruit in the family, in the church,
and in the various relations of civil life. " In pu-
rity, temperance, and self-government," says Dr.
Blair, " there is found a satisfaction in the mind,
similar to what results from the enjoyment of per-
fect health in the body. A man is then conscious
that all is sound within ; there is nothinof that
gnaws his spirit, that makes him ashamed of him-
self, or discomposes his calm and orderly enjoy-
ment of life. His conscience testifies that he is
acting honourably. He enjoys the satisfaction of
being master of himself. He feels that no one
can accuse him of degrading his character by base
pleasures, or low pursuits; and he knows that he
will be honoured and esteemed by those whose
honour and esteem he would most desire ; all
which are sensations most pleasing and gratifying
to every human heart."

In regard to the acquisition of wealth, all other
things being equal, good men certainly have an
advantage over the wicked. They enjoy a more
general confidence. Important and lucrative trusts
are often confided to them, which are withheld
from others, who are not under the control of re-
ligious principle. Although as a genera/ principle,
*' time and chance happen alike to all men," yet
in many striking instances, do we see Providence

THE lord's supper. 181

directing the affairs of pious characters, and crown-
ing their industry and enterprise with remarkable
success.

But it is not so much in the acquisition, as in
the enjoyment of property, that the difference is
seen between the sincere Christian and the devo-
tee of the world. The one considers himself only
as a steward of the bounties of heaven. When
therefore, he sustains a loss, he submits to it with
cheerfulness, believing the property bestowed, to
have been but a temporary loan, which he who
made, had a right to resume at pleasure. On the
other hand, the son of earth, regarding himself as
absolute proprietor of his possessions, feels every
loss with ten fold acuteness, from inattention to
the tenure on which every earthly possession is
held, and the right of him who gave, to take it
away, at any moment.

The pious man suffers not wealth to become an
idol. If denied him, or if taken from him by mis-
fortune, he looks 'up to heaven with thankfulness,
for the most humble enjoyments he may be allow-
ed to retain ; and represses every sigh of dissatis-
faction or complaint, over casualties or privations,
beyond his control. Not so with the man desti-
tute of religious principles. Under misfortune, he
is depressed and discontented. His vanity, his
avarice, or his ambition is wounded. " His gods
are taken from him, and what has he more?" He
sees not a Father's hand, in these untoward events,
chastening him for his good. He has no trust in
Providence, and derives no support from the as-
surance, that "all things work for good to those
that love God." Nothing is more true, than that
"the little which a rigiiteous man hath, is better
than the wealth of many wicked." He enjoys
his mediocrity with gratitude to the Giver, with
trust in his future goodness, and shares it cheer-

182 THE SACRAMENT OF

fully and liberally, with those who have claims on
his care, or his benevolence.

But it is not on the deductions of his own rea-
son, or the flattery of his own illusive hope, that
the devout Christian rests. He has the sure word
of prophecy, the inspired oracles of divine truth,
as the foundation of his confidence. There he is
instructed, that " the Lord will not suffer the
righteous to famish;" (Prov. x. 3.") that "he that
walketh righteously, and speaketh uprightly, bread
shall be given him, and his water shall be sure."
(Isaiah xxxiii. 15, 16.) He is enjoined by his
Saviour, not to indulge any undue anxiety about
food or raiment, as his " heavenly Father knoweth
that he hath need of these things ;" and by an
inspired apostle, to " let his conversation be with-
out covetousness;" to be "content with such
things as he has, and having food and raiment,
therewith to be content." (1 Tim. vi. 8. Heb.
xiii. 5.)

Promises and injunctions like these, drawn from
the sacred volume, have an authority, a weight,
and energy on the understanding and the heart,
which make the balance of comfort preponderate
in favour of the man who fears God, beyond that
of him who neither reads, nor respects the precepts
and promises of Divine Revelation.

But " godliness has promise of the life that now
is," pre-eminently under severe afHiciion. There
are evils for which wealth can purchase no remedy,
and over which, the tenderest sympathy can only
shed the unavailing tear. There are pains of body,
and anxieties of mind, beyond the control of any
human agency. What a scene of trial and misery,
is the life of the greatest portion of the human
family! But our sufferings do not always origin-
ate with, nor are they confined to ourselves alone.
Our sympathy with the alHictions of others often

THE lord's supper. 183

becomes the source of our keenest angfuish. As
members of society, we feel for the sufferings of
the fatherless and the widow, for the destitute
and friendless children of poverty and want. As
Christians, we feel more acutely for the sufferings
of fellow Christians, v/ho are members of the same
household of faith.

But it is in our domestic circle, where our ten-
derest feelings are excited; it is here that the
deepest wounds are made on our hearts. Perhaps
a beloved and venerated parent, the stay, the guide
and solace of a large and affectionate family; per-
haps a dear, kind partner, who was the ornament
and support of the household ; a virtuous and pro-
mising son, or a lovely and dutiful daughter, is
torn from our affections, and hidden in the grave.
What a void is made in the family ! what a wound
is inflicted on the heart ! It is a wound which no
human physician can heal. Perhaps bv succes-
sive strokes, our earthly comforts are reft away,
till all the friends of our youth are gone, our early
attachments are dissolved, and we sojourn like
strangers on a foreign shore, amons" a new race of
beings, with whom we have no kindred feelings,
no attachments, no common interest. Life's best
joys seem to be extinct. Like weary travellers,
we long for repose, and we would prefer as our
highest boon, to lie down in the dust of death, till
the last trump shall summon ourselves and our
dear departed friends, from the slumbers of the
tomb to the tribunal of heaven.

Under such severe aiffictions, the hopes, and
promises of the gospel, are the only sources of
real consolation. While persons who have never
enjoyed these hopes, or rested on these promises,
are encompassed by a dark cloud of horror, or
despair, the true Christian is composed and cheer-
ful. Even when the waves of affliction threaten

184 THE SACRAMENT OF

to overwhelm him, he triumphs in the assured
prospect of endless bliss.

*' Godliness has the promise of the lite that now
is." It has still another and triumphant advan-
tage to real Christians. When every other sublu-
nary joy is vanishing from his grasp, when neither
wisdom, nor wealth, nor honours, nor power, can
any longer yield comfort, or support; when he
stands on the verge of eternity, even to that dread,
dividing line, religion attends the true disciple of
the cross. What a contrast then exists between a
libertine and a devout believer! The one looks
back with sad regret on the past, reluctant and
trembling at leaving a world, to which he was
supremely attached ; and awfully apprehensive of
that unknown region to which he is hastening:
while the other, considering this world as a state
of exile from his Father's house, longs for the
moment when " this mortal shall put on immorta-
lity." To the one, death is an enemy, who will
always come too soon, come when he may. To
the other, he is a welcome messenger, sent by his
Lord to convey him to " a heavenly inheritance,"
to joys that human language is too feeble to des-
cribe, and which the human mind is too narrow to
comprehend.

But " godliness has also promise of the life to
come." Its joys are not limited to the present life
only; they are commensurate with the being of
the soul. Nothing is more expressly, or more
certainly revealed, in the sacred Scriptures, than
the perfect and unchangeable happiness of the
truly pious, in a future world.

" Blessed," says our Divine Master, " are the
pure in heart, for theirs is the kingdom of hea-
ven." They are assured that they will in heaven
be considered, as " cliildren, and if children, then
heirs, heirs of God, and joint lieirs with Christ;"

THE lord's supper. 185

*' heirs of salvation," " heirs of a kingdom which
God hath prepared for them that love him." They
will " rest from their labours, and their works do
follow them." " Mansions are prepared for them
in heaven." Nay, more, " eye liath not seen, nor
ear heard, neither have entered into the heart of
man the things which God hath prepared for them
that love him." " Beyond the grave, where the
hopes and the works of sinners shall for ever be
consumed, the fruits of piety will only begin to
ripen, and attain their complete perfection. The
primitive beauties, and the innocent delights of
paradise shall be restored with boundless increase
in that celestial Eden, into which Christ shall
transplant his redeemed followers, when he shall
create the universe anew."*

I remain as ever, very truly yours.

LETTER XXX.

My Dear Friend — It is now time to bring these
letters to a close. I have stated and answered
several of those objections which are too apt to
influence the minds of young and timid coaverts,
when they are invited and urged to become par-
takers of the Lord's Supper. I have explained
the nature and benefits of this ordinance. I have
considered also some of the obligations, under
which all sincere believers in revelation lie, to
make an open profession of their faith, at the table
of the Lord. I have considered the duties to be
performed, prior to taking this important step; the
views that should be cherished, while partaking of
this ordinance of love; the renewed obligations

* Dr. S. S. Smith.
13

186 THE SACRA5fENT OF

under which communicants are brought to live
correspondentiy with the profession they have
made ; and the benefits and consolations which
usually accompany a worthy participation of this
holy sacrament. In bringing these letters to a
conclusion, it will be useful briefly to consider
and state some of the leading features of that dis-
pensation of infinite mercy, of which the Lord's
Supper is the most distinguished memorial.

When the birth of our blessed Lord was first
announced to the shepherds on the plains of
Bethlehem, the angel said to them, " fear not, for
behold, I bring you good tidings of great joy, which
shall be to all people." And how truly has the
gospel verified this angelic declaration ! It has
brought "life and immortality to light." When
the Saviour appeared to Saul on his way to Damas-
cus, part of the commission which he then gave to
this chosen apostle, whom he was about sending
to the Gentiles was, that he should " open their
eyes, and turn them, from darkness to light." And
the Evangelist Matthew, referring to a prophecy
of Isaiah, in relation to our Lord says, " the people
that sat in darkness saw a great light, and to them
which sat in the shadow of death, light is sprung
up."

Rightly to estimate the blessings of this light,
we should contemplate the deep, deplorable dark-
ness which rested on the whole earth, at the com-
mencement of our Saviour's ministry in Judea.
Let us turn to the records of antiquity at this period,
and what do we discover ? We see the light even
of natural religion almost extinct; the true God
among all nations (the Jews excepted,) altogether
unknown ; blind and abominable superstitions ; wor-
ship rendered to cruel, lascivious, and sanguinary
deities ; altars erected to beasts and reptiles, and
temples consecrated even to vice in various forms.

THE lord's SUPPERc 187

Instead of acknowleclging one God, Pagan theology-
spoke only of Fortune, of Destiny, and the Fates.
It was conversant with omens, enchantments, and
lots. The laws of nature were despised. The
most unbounded licentiousness of manners pre-
vailed. The most disgusting vices were publicly
practised. In a word universal profligacy reigned,
and men seemed to emulate the brutes, in what-
ever w^as sensual and degrading; and demons, in
the indulgence of cruel and ferocious passions.
This picture is not drawn from fancy. It is from
facts stated by some of the most autiientic authors
of pagan antiquity. And how just the representa-
tion is, may be collected from that given by an in-
spired apostle, when writing to converts who
themselves, from their own observation or expe-
rience, could bear testimony to the truth of his
statement.

Speaking of the heathen world, in his Epistle
to the Romans, the apostle Paul says, that " pro-
fessing themselves to be wise, they became fools,
and changed the glory of the incorruptible God,
into an image made like to corruptible man, and to
birds and four-footed beasts and creeping things;"
*' who changed the truth of God, into a lie ; and
worshipped the creature, more than the Creator."
Hence he continues, "God gave them up to a
reprobate mind, to do things which are not con-
venient. Being filled with all unrighteousness,
fornication, wickedness, covetousness, malicious-
ness ; full of envy, murder, debate, deceit, ma-
lignity : whisperers, backbiters, boasters, inventors
of evil things, disobedient to parents, without un-
derstanding, covenant-breakers, without natural
affection, implacable, unmerciful." What a de-
plorable, yet how just a picture of the state of the
world at the coming of our Lord !

It is true, the Jewish nation were not plunged

188 THE SACRAMENT OF

in a darkness equally deep and degrading. They
had a revelation from God. They had laws for
their government, consonant with the clearest rea-
son, and the purest morality, from this supreme
Legislator. They had prophets and judges, through
successive periods, sent to instruct them in their
duty, and to admonish them of their errors ; and
they had the book of the law, the written statutes
of Jehovah, as their monitor and guide. Still they
were in a state of great darkness, often breaking
the divine commandments, inclining to idolatry,
and to all the vices of their heathen neighbours ;
and so little enlightened in regard to a future state
of existence, that the whole Mosaic economy has
been viewed as a system of present rewards and
punishments, having no reference to the retribu-
tions of eternity. Its threats and promises, its
blessings and punishments, are all temporal. It
delighted the senses with the exhibitions of pomp-
ous ceremonies; and its stated ordinances, " pro-
fited little." It was only, to use the language of
the apostle Peter, " a light that shine th in a dark
place, until the day dawn, and the day-star arise
in your hearts." (2 Pet. i. 19.)

At length, however, the Sun of Righteousness
arose on a benighted world, to chase away the
" gross darkness," that had settled on the nations.
Truly did he say of himself, " I am the light of
the world." At his appearance, what moral splen-
dours broke on the human mind. He revealed a
God, 'the Father of spirits, who claimed to be
worshipped " in spirit and in truth." He pro-
claimed the reign of heaven on earth, the restora-
tion of sinful man, to a state of holiness. The
King of Glory comes himself like a good shepherd
to seek and to save poor helpless sheep, that had
strayed from their masters fold. He comes to
publish grace, pardon, and peace. " Great is the

THE lord's supper. 189

mystery of godliness ; God was manifest in the
flesh." The Lamb of God, by his own death ex-
piates the sins of the world. He gives his life a
ransom for the guilty. Heaven and earth are re-
conciled. The immortality of the soul is clearly
brought to light. The resurrection of the body,
the final judgment, the punishments of hell, and
the joys of heaven, are all unfolded and establish-
ed by the clearest evidence, on the basis of im-
mutable truth.

Such, in a very few words, is the nature of that
gospel, which the Son of God came to publish. Its
excellence consists in its tendency to enlighten the
mind, to purify the heart, to regulate the affections,
to give peace to the conscience, to prescribe just
rules of action, to inspire cogent motives for the
discharge of duty, to make us wiser, better, and
happier in the present world, and at the same time
to prepare us by the trials of life, for purer and
more permanent enjoyments in a future state of
being.

The excellence of the gospel consists not only
in its doctrines and its precepts, but in the record-
ed examples of wise and holy men, and above all,
in the finished example of the great Captain of
our salvation, who was made " perfect through
suffering," whose footsteps we are instructed to
follow, so far as the infirmity of our nature will
admit. It consists also in that assurance we have
of the influences of the Holy Spirit, to enable us
to discharge duties, which by our own unassisted
endeavours, we could never perform. And what
are the duties enjoined on the Christian disciple?
They are various, and are set forth in the gospel
of our Divine Master, clearly and fully. There
we are instructed in the duties we owe to God, to
our neighbours, and to ourselves. It supplies mo-
lives in abundance to guide us in our earthly pil-

190 THE SACRAMENT OF

grimage. We are " to live," says an apostle,
*' soberly, righteously, and godly in the present
world, looking for that blessed hope and the glo-
rious appearing of the great God and our Saviour
Jesus Christ." Thus will our hearts be a con-
tinual feast, and we shall sow our fruit in peace.
True believers will be sustained by the brightest
and loftiest hopes. They will quit this world
whenever the summons of Death shall come, to
rise at once to the " mansions" prepared by our
Lord in the third heavens, there to reign with him
through ages, without end. The blood of Christ,
shed for our offences, speaks better things than
that of Abel. His sacrifice has opened heaven to
all his true disciples, and He now holds in his
hands the crown he has reserved for all " who love
his appearing." Oh ! what sublimity, what gran-
deur ! What an ocean of kindness and love !

In whatever view vv^e regard the gospel, it is an
economy of reconciliation and of grace. It is God
who at first created man in his own likeness ; and
it is God, who, through the ministry of his Son,
has " brought life and immortality to light." It is
God, who through the agency of the Holy Spirit,
regenerates the human soul. It is God, who v/ould
reinstate man in his original purity and happiness,
and wdio will through everlasting asfes, be his
chief good.

In contemplating so many proofs of the aston-
ishing goodness of our heavenly Father, who does
not see that " God is love?'''' Who does not see
and confess the divinity of that religion which,
beyond all doubt, must have come from him, and
which, w^ilh magnetic attraction, draws the repent-
ant and believing sinner to the Supreme, Triune
God?

The last circumstance we shall mention in proof
of the excellence of the gospel, is its tendency to

THE lord's supper. 191

console the human heart under the strokes of ad-
versity, and at the termination of the present life.
The Grod of the gospel, is a God of compassion
and of love. " He is not willing that any one should
perish, but rather that sinners should return unto
him and live." Let a heart that has been formed
in the school of the gospel be subjected to the
trial of sickness, of persecution, adversity, de-
traction, or loss of friends; it will rise superior to
all these sufferings, and be able to say with the
apostle, " Yea, doubtless I count all things but
loss, for the excellency of the knowledge of Christ
Jesus my Lord."

The religion of Christ is then the richest pre-
sent that heaven could make to man. It is benig-
nant in all its aspects. It enlightens the mind, it
purifies the affections and desires, and calms the
irregular passions. It promotes our health, our
reputation, our temporal interests, our present
peace, and our eternal welfare. It seals the par-
don of our sins and opens the gates of everlasting
happiness to the believing and penitent soul.

And now, my friend, in the review of this whole
subject, what are the conclusions we ought to
draw ? That to know God, to believe in his Son
our Lord, to do what he has commanded, to hope
and trust in him, and to follow his example, are at
once our duty, our privilege, and our recompense.
And how many motives unite to confirm our alle-
giance to our heavenly Sovereign ! — the horrors of
sin, the vanity of the world, the emptiness of plea-
sure, the disgrace, the weight, and pain of that
yoke, which the world imposes on its votaries.
And on the other hand, the loveliness, the plea-
sures and advantages of true piety ; " the peace
of God, which passeth all understanding," the
harmony of our affections, the repose of con-
science, the consolations of grace, the delightful

192 THE SACRAMENT OF

prospects beyond the grave, the promise of end-
less glory, the opening gates of heaven, the splen-
dours of the new Jerusalem, its treasures, and its
joys; the everlasting presence of God himself, the
society of angels, and a re-union with those friends
whom on earth we have loved most dearly.

Such is the alternative presented to the choice
of intelligent, rational, immortal beings. Oh ! who
for a moment can hesitate which to choose — the
strait and narrow path that leads to heaven, or
the broad and downward road that conducts to the
abodes of despair, to " a night that never ends,"
and where hope never comes ?

Are not these, motives that should animate our
devotion, increase our faith, and make us willing,
at any moment, " to depart, and be with Christ,
which is far better ?

Were the Christian religion nothing but the
child of human invention ; still, its doctrines and
its hopes are so rational and consoling, that they
would be incomparably preferable to every system
which infidelity ever conceived, or human inge-
nuity devised. Were Christianity but a waking
dream, it is so pleasing a dream, that reasonable
beings would choose to indulge it, infinitely rather
than to embrace the " sober certainty" of annihi-
lation. We should say with the first of Roman
orators, " Yes, if I am deceived in believing my
soul to be immortal, I am agreeably deceived, and
while I live, I wish no one to deprive me of
an error, which now constitutes my chief hap-
piness."

Were our faith always in lively exercise, how
precious would the gospel appear, contrasted with
all that this world co\ild bestow ! Is there any
comparison between the two as the portion of the
soul ? On the one hand, heaven and immortality;
on the other, the world and destruction I On the

THE lord's supper. 193

one hand, pleasure without end, and happiness
beyond our present comprehension. On tlie other,
the extinction of being, and of hope, in the grave.
On the one hand, God in all his majesty, his glory,
and his grace. On the other, exclusion* from his
presence, "the blackness of darkness for ever;"
and confinement in that prison of despair, " where
the worm dieth not, and the fire is not quenched."

If such, then, be the nature and effects of the
Christian religion, what are we to think of those
men, who by their writings, their conversation
and example, endeavour to check the progress of
the gospel, and to promote the cause of infidelity ?
Unhappy men! By the false principles you are
disseminating, you are robbing society of its
greatest treasures. You are destroying that which
calms our anxieties, which wipes away our tears,
which, in the midst of the severest trials, sheds a
light that cheers and supports the heart, which
despoils death of its horrors, and opens to the
view of faith and hope, the joys and splendours of
a heavenly inheritance.

Were the foundation of this noble superstructure
once imdermined, what restraint could be opposed
to universal profligacy? Where would be the secu-
rity of our free systems of government? Where
any longer the purity of our judicial tribunals, or
the peace and happiness of domestic life ? Where
any relief to the afflicted, or any solid comfort to
the desponding and the dying?

To adopt the language of an eloquent living
minister* of Jesus Christ, in speaking of the
Bible, as containing a record of divine truth, as
a revelation of the will of God, to our fallen
race : — " Of all the boons which God has bestow-
ed on this apostate and orphaned creation, we are

* The Rev. Henry Melville, of London,

194 THE SACRAMENT OF

bound to say that the Bible, (viz. the religion of
Christ,) is the noblest and the best. We bring not
into comparison with this illustrious donation, the
glorious sun-light, nor the rich sustenance which
is poured forth from the store-houses of the earth;
nor that existence itself, which allows us, though
dust, to soar to a companionship with angels.
The Bible, (the Gospel,) is a developement of
man's immortality, the guide which informs him
how he may move off triumphantly, from a con-
tracted and temporary scene, and grasp destinies
of unbounded splendour — eternity his life-time,
and infinity his home.

" It is the record which tells us, that this rebel-
lious section of God's unlimited empire, is not
excluded from our jMaker's compassions ; but that
the creatures who move on its surface, though
they have basely sepulchred in sinfulness and cor-
ruption, the magnificence of their nature, are yet
so dear in their ruin, to him who first formed
them, that he hath bowed down the heavens in
order to open their graves. Oh ! you have only
to think, what a change would pass on the aspect
of our race, if the Bible were suddenly withdrawn,
and all remembrance of it swept away, and you
arrive at some faint notion of the worth of the
volume. Take from Christendom the Bible, and
you have taken the moral chart by which alone its
population can be guided. Ignorant of the nature
of God, and only guessing at their own immorta-
lity, the tens of thousands would be as mariners,
tossed on a wide ocean, without a pole star, and
without a compass.

" It were to mantle tire earth with more than
Egyptian darkness ; it were to take the tides from
the waters, and leave them stagnant — the stars
from our heavens and leave them in sackcloth, and
verdure from our vallies and leave them in barren-

THE lord's supper. 195

ness. It were, to make the present all reckless-
ness, and the future all hopelessness. It were to
make this world the maniac's revelry, and then
the fiend's imprisonment.

" Such would be the consequence of annihilating
that precious volume which tells us of God and
Christ, and which unveils immortality, instructs
in duty, and woos to glory. Such is the Bible.
Prize it, ye who possess it. Study it more and
more. Prize it, as ye are immortal beings, as ye
are intellectual beings, for it ' giveth understanding
to the simple; to the afflicted, consolation; and to
the dying, a hope that maketh not ashamed.' "

Whenever then, my Christian friend, you are
summoned to the table of the Lord, endeavour to
forget your cares, your trials, and your sorrows ;
think rather of the short duration of the present
life; think of the grace which sustains your infir-
mities, of the pardon of your sins, through the
atoning death of Christ, of the immense weight of
glory that will be revealed in you hereafter, of the
crown of glory, of the sceptre of rigliteousness,
and the kingdom you will inherit, in virtue of the
promise, and through the infinite merits of the
Son of God.

Saviour of the world! Author and Finisher of
our faiih ! Behold us in mercy. Impart to us thy
grace, and when we meet around thy table, to
commemorate thy death, let us feel the blessed
assurance that our sins are forgiven. Send down
the Comforter into our hearts. Break every tie
that binds us too strongly to the world. Triumph
over every obstacle which opposes thy reign in
our hearts. Subdue our reluctant wills, warm our
cold hearts, say to us, respectively, "thy soul is
mine, it is the purchase of my blood, I will
cleanse it, I will save it."

And may "the God of peace that brought again

196 THE SACRAMENT, &C.

from the dead, the Lord Jesus Christ, that great
Shepherd of the sheep, through the blood of the
everlasting covenant, make us perfect in every
good work, to do his will; working in us, that
which is well pleasing in his sight." " Blessing,
and glory, and wisdom, and thanksgiving, and
honour, and power, and might, be unto our God
for ever and ever. Amen."

197

A PRAYER.

Sovereign of the universe ! Source of life and
knowledge, and of happiness. Father, Son, and
Holy Spirit — the one eternal, incomprehensible,
unchangeable God, Thee we adore ! Thou art
justly entiUed to the homage, love, and obedience
of all thine intelligent creatures. In thee we live
and move and have our being. The heavens are
bright with thy glory, and every part of creation
proclaims thy wisdom, thy power, and thy good-
ness. Thou art light, and thou art love. There
is none like unto thee in Heaven above, or in the
earth beneath. Clouds and darkness are round
about thee, yet thou art seen in all the operations
of nature and of grace. Who by searching can
find out God — who can find out the Almighty to
perfection ? Thy greatness is unsearchable ; thy
throne is of old, and thou art the alpha and ome-
ga; from everlasting to everlasting, without varia-
bleness or shadow of turning. A thousand years
in thy sight, are but as yesterday when it is pass-
ed, and as a watch in the night. Thy knowledge
is infinite. Every thing in the universe is dis-
tinctly known to thee. Darkness hideth not from
thee ; the darkness and the light are both alike to
thee.

But Oh Heavenly Father, while we contemplate
and adore thy majesty, thy wisdom, and thy
power in the works of creation and providence,
we would with deep humiliation, confess our total
unworthiness of all the favours of thy beneficent
hand. We are the depraved children of apostate
parents. We depart from thee continually, the
fountain of living waters, and most ungratefully
hew out to ourselves cisterns — broken cisterns

198 A PRAYER.

that can hold no water. We idohze the present
world, its riches, its honours, and its pleasures,
and forget the worship that is due to thee, the only-
living and true God. Not a day of our lives passes
in which we do not come short of our duty to
thee; and there is no language that so becomes
us, in our approach to thee, as that of the humble
Publican — " God be merciful to us sinners." Yet
notwithstanding our unworthiness; our sins of
omission and of commission; our depravity of
heart ; our neglect and forgelfulness of thee ; our
daily violations of thy just and holy laws ; yet thy
goodness to us is never interrupted. Thou makest
thy sun to shine and thy rain to fall on the just
and on the unjust. Thou providest our daily
food, and raiment, and shelter. Thou makest all
nature beauty to the eye and music to the ear.
Thy goodness is unbounded and never ceasing.
But there is one gift for which we know not how
to be sufficiently thankful. It is ihe gift of thine
only and well beloved Son, whom in thy infinite
compassion, thou didst send to our rebellious and
wretched world, that we might have redemption
through his blood, even the forgiveness of our
sins, according to the riches of his grace. Glory
to thee for this unspeakable favour, by which thou
hast made so many of our ruined race heirs of
God, and joint heirs with our Redeemer of an in-
heritance incorruptible, undefiled, and that fadeth
not away. And, blessed Jesus, who art one with
the Father and the Holy Spirit; by whom all
things were created that are in heaven, and on
eartli, visible and invisible ; in whom all fullness
dwells ; to thee is given of the Father all power
and dominion throughout the universe. We adore
and bless thee, that although possessing a glory
beyond the comprehension of feeble mortals, thou
didst condescend to stoop so low, as to assume

A PRAYER. 199

our nature ; to live a life of suffering, of reproach,
of sorrow and persecution, and to die an igno-
minious and painful death on the cross, that thou
mightest by the sacrifice of thyself become the
propitiation for our sins, and not for our sins only,
but for the sins of the whole world.

We thank thee who art the light of the world,
for the rays of divine truth which have already been
diffused, and which are nov/ spreading throughout
the world; for having brought life and immortality
so clearly to light in thy gospel; for having given
ns the Holy Spirit in any measure, as our Com-
forter and our Guide to all truth; for having in
unspeakable compassion, borne our griefs and car-
ried our sorrows ; for having submitted to be
wounded for our transgressions and bruised for
our iniquities; for having poured out thy soul to
death for us sinners, having borne the sin of many
and made intercession for the transgressors.

We thank thee. Divine Teacher, for thy truly
instructive precepts and thy most perfect example;
but still more for the many precious promises thou
hast left on record, for the direction and consola-
tion of all who believe in thee ; for that peace
which passeih all understanding — thine own peace,,
such as the v\-orld can neitheir give nor take away,
and for the assurance that all things work to-
gether for good to them that love God, to them
who are called according to thy purpose. We
thank thee for the blessed prospect of inhabiting
those glorious mansions which thou hast gone to
prepare for tliy followers in the heavens, that
where thou art they may also be, and that the
dead who die in the Lord, shall rest from their
labours and their works shall follow them.

Thanks to thee also. Divine Lawgiver I for the
Sacraments of Baptism and the holy Eucharist—
the one typifying regeneration by the Holy Spirit,

200 A PRAYER.

and the other a commemoration of thine own ex-
emplary life, and of thy most meritorious death.
And having now contemplated in the preceding
pages, the nature, the duty, the privilege, the bene-
fi-ts, and consolations of that sacred ordinance, insti-
tuted the night before thy death, in which, by the
eating of bread, and the drinking of wine, in
obedience to thy command, we do show forth thy
death until thou come a second time to judge the
world in righteousness; help us we pray thee to
discharge this high and solemn duty, acceptably
to thee, and usefully to our souls. While we par-
take of these sensible emblems of thy broken body
and thy shed blood, we devoutly pray that our
hearts may glow with love and gratitude to thee,
and with love to our fellow mortals. We pray
that as often as we eat of this bread and drink of
this cup, we may not eat or drink unworthily, but in
all our life and conversation may by faitli feed on
thee and be nourished, and prove that we are truly
thy disciples, looking for that blessed hope and
glorious appearance of the great God and our
Saviour Jesus Christ. May we consider that we
are here sojourners and pilgrims, travelling to a
house not made with hands, eternal in the heavens,
a celestial mansion, where God shall wipe away all
tears; where there shall be no more pain, nor sor-
row, nor death ; where there is no night, and they
need not the light of the sun, for the Lord God giv-
eth them light, and the Lamb is the light thereof.

Being redeemed bythe blood of our crucified
Lord, as of a lamb without blemish and without
spot, may we give diligence to make our calling
and election sure; adding to our faith virtue, and
to virtue knowledge, and to knowledge, temper-
ance, and to temperance, patience, and to patience,
godliness, and to godliness, brotherly kindness, and
to brotherly kindness, charity ; may these heavenly

A PRAYER. 201

graces dwell in us richly that we be not barren,
nor unfruitful in the knowledge of our Lord Jesus
Christ.

And while we thus pray for ourselves, we would
not forget our brethren of mankind. We pray that
the knowledge of the true God may cover the
earth as the waters cover the channels of the great
deep; that the Bible may be universally diffused
and read; that thy kingdom, dearest Lord! may
come, and thy will be done on earth as it is in
heaven. All these petitions we offer in thine
adored name ; and now to the King immortal, in-
visible, the only wise God, be honour and glory
for ever and ever. Amen.

A PRAYER

By the late Rev. Mr. John Logan, minister of
Z>eith, in Scotland, after the administration of
the Lord's Supper.

Father Almighty ! we come again into thy
presence, with the voice of thanksgiving and of
praise, to worship at the footstool of thy throne.
May our prayers come up before thee, as the in-
cense of old ; and the lifting up of our hands, as
the evening sacrifice ! To all temples, thou pre-
ferrest the pure and humble heart; to all burnt-
offerings, t]ie sacrifice of prayer and of praise.

The heaven of heavens cannot contain thee.
Thou dwellest not in temples made with hands.
The universe is the altar of God. Thy worship-
pers are, wherever are thy works : every knee
bends, and every tongue utters thy praise. Thou
lookest down from the height of heaven, upon all
the works of thy hands. Thou art clothed with
majesty, and dwellest in light. Thou art a God

U

202 A PRAYER.

of pure eyes : Thou art glorious in holiness.
Thou lookest upon the sun, and it shineth not:
the heavens are not clean in thy sight. The
angels who surround thy throne continually wor-
ship thee, saying. Holy, holy, holy art thou, Lord
God Almighty ! the whole heavens, and the whole
earth are full of thy glory !

Thy throne, O God, is forever : Thy dominion
ruleth over all: the sceptre of thy kingdom is alto-
gether a right sceptre. Thy tender mercies are
over all thy works. Thy goodness falls every
where like the dew, and extends like the beams of
the sun. Order and beauty attend thy steps :
mercy and love direct the whole train of thine ad-
ministrations. Thou lookest down upon the high-
est and upon the lowest of thy works : Thou
carest for the raven of the desert : Thou feedest
the fowls of the air when they cry unto thee.
Thou adornest the grass with green, and deckest
the lilies of the field with beauty superior to the
glory of kings. Thou hast created all beings at
first with a father's care, and thou dost still watch
over them with a father's eye. Thou, the Lord
Jehovah, rejoicest in thy works: and thy works,
O Lord Jehovah, rejoice in thee. Whatever hath
being blesses thee : whatever hath life sings thy
praise. Who is like unto the Lord our God, that
dwelleth on high !

We, too, the children of men, desire to accord
with the rest of thy creation, to join in the joy of
universal nature, and to bear a part in the hymn
which the living world continually sings to thee.
Thou hast raised us above the animal creation :
Thou hast opened unto us the source of pure and
intellectual pleasure : Thou hast endowed us with
higher life than what pertains to the body ; and
set before us a better world than that which we
now inhabit. Thy goodness is new to us every

A PRAYER. 203

day of our lives. Thou leadest us to the green
pastures, and by the still waters : Thou guardest
us from the arrow that flieth in darkness, and from
the destruction which wasteth at noon-day. The
lines have fallen unto us in pleasant places : the
sun doth not smite us by day, nor the moon by
niffht. The Lord buildeth the house: the Lord
keepeth the city. Blessed for ever be the name ot
the Lord : Because the Lord God Omnipotent
reigneth, let the isles be glad, and the inhabitants
of the earth rejoice.

But alas ! what is man, O Lord, that thou art
mindful of him, and the son of man, that thou
shouldst visit him. The child of the dust, whose
strength is weakness, whose wisdom is folly,
whose goodness is imperfection, whose life is
altogether vanity ! We behold the heavens, but
discern not him who stretched them over our
heads : we hear the voice, and speech, and lan-
guage of universal nature proclaiming the great
Creator : we hear the night speaking unto the
night, and the day reporting unto the day, telling
of him that made them, and vet we learn not to
know thee as we might, nor become wise unto
salvation.

Have mercy upon us, O God; not for our own
sakes, but for the sake of him whom thou lovest
always, our Advocate and Intercessor with thee.
Help, Lord, or else we perish: extend thy power-
ful arm, and snatch us from the devouring deep.
Reconcile us unto thyself, through the blood of
Jesus, whom thou hast set forth to be a propitia-
tion for the sins of the world ; who suffered for us
on the accursed tree, that he might bring us to
God, and purify us unto himself, a peculiar peo-
ple, zealous of good works. For his sake forgive
all our iniquities: receive us graciously, and love
us freely. See, O God, the contrition and repent-

204 A PRAYER.

ance of our hearts. Hear the vows which this
day we have offered up at the table of a Redeem-
er. O our Father, receive again thy children unto
thee, who return with their whole heart, and
strength, and soul. Framer of the bodies which
now stand before thee ; Father of the spirits which
now ascend unto thee in prayer, take thine own
unto thyself. Our spirits magnify, and love, and
bless thee the Lord : as the hart panteth after the
water brooks, so pant our souls after thee, O God.
The desire of our hearts is unto thee, and to the
remembrance of thy name !

May our purposes of amendment, and sincere
endeavours after purity of heart and life, be not
like the early cloud and dew, which soon pass
away and are no more ; but like the morning light,
which shineth more and more unto the perfect
day. Teach us to shun every temptation to sin :
may we neither sit in the chair of the scorner, nor
stand in the way of sinners, nor walk after the
counsel of the ungodly. May we study the laws
and commandments of our God : make them our
meditation by night, and our practice by day; that
we may be like trees planted by the rivers of wa-
ter, which yield their fruit in their season, and
whose leaf is ever green. Let not the course of
days, and months, and years, which we enjoy,
pass over us in vain, to rise up against us in sad
remembrance at the evening of life, and to fill our
departing hours with terror and remorse. Let not
the time of our pilgrimage in this world be one
vast blank, barren of improvement, and blotted
with conscious guilt; but may we pass the time
of our sojourning here in thy fear, daily abound-
ing in the graces of Christianity, and the fruits of
holiness, adding to our faith virtue, and one grace
to another, till we arrive at full conformity to thy
blessed image, and be partakers with the saints in

A PRAYER. 205

light. May we be translated from the kingdom
of darkness, to the kingdom of thy Son, and be
entitled to all the privileges of the children of
God.

Bestow upon us that faith which purifieth the
heart and worketh by love. Grant unto us that
repentance from dead works to serve the living
God, which leadeth unto life, and is not to be re-
pented of. Fill our hearts with that charity which
is the bond of perfection, which suffereth long,
and is kind, which beareth all things, which hopeth
all things, and which endureth all things. Inspire
us with that wisdom which cometh from abov^e,
which is pure, peaceable, gentle, full of mercy and
of good fruits, without partiality, and without hy-
pocrisy. May we exercise at all times a con-
science void of offence towards God and towards
man, and have the testimony of our own hearts,
that in simplicity and godly sincerity we have had
our lives and conversation in the world.

For these purposes, O God, inspire us with thy
spirit, and strengthen us with all might in the
inner man, that we may press forward to perfec-
tion. May we acquire that humility which after-
wards shall be exalted ; that mourning which shall
be comforted ; those penitential tears which shall
be changed into eternal consolations ; that con-
tempt of the world to which belongs the kingdom
of heaven ; that purity of heart which shall fit us
to see God, and perform all those works of mercy,
and labours of love, for which the kingdom of our
Lord was prepared before the foundations of the
world were laid. Grant that neither the splendour
of any thing that is great, nor the conceit of any
thing that is good within us, may ever withdraw
our eyes from looking upon ourselves as sinful
dust and ashes ; but that we may persevere with
patience and humility, and zeal, unto the end.

206 A PRAYER.

Grant that when we shall depart from this life, we
may sleep in the Lord, and when the morning of
the resurrection dawns over the world, we may
lift up our heads with triumph, and rejoicing, re-
ceive the blessed sentence of those who having
done well are called upon to enter into their Mas-
ter's joy.

And now, our waiting eyes, O God, are to-
wards thee. May the words of our mouths, and
the meditations of our hearts, be acceptable in thy
sight, O Lord our strength and our Redeemer.
All these our humble prayers, we offer up in the
name, and through the intercession of Christ, to
whom with the Father and Holy Spirit be all
praise and glory. Amen.

APPENDIX.

BLASPHEMY AGAINST THE HOLY GHOST

AND

THE SIN UNTO DEATH.

The Christian Advocate, lately edited by the
Rev. Dr. Ashbel Green, formerly President of the
College of New Jersey, contains a review (see
vol. i. p. 180,) of " Letters on the Sacrament of
the Lord's Supper, by Samuel Bayard, a ruling
elder of the Presbyterian congregation at Prince-
ton." The Rev. Editor in his remarks on this
work, after some commendations, has also made
some strictures, which being just and proper have
not been overlooked or disregarded in the present
edition.

There is, however, one criticism, which if cor-
rect, is certainly contrary to the views of many
theologians ; some of whom are pre-eminently en-
titled to deference and attention.

The following passage in the Review is one in
which the reviewer and author do not agree. At
page 77, vol. i, of the Christian Advocate, the
reviewer says, "According to the doctrine con-
tained in the Letters on the Sacrament of the
Lord's Supper, you see that blasphemy against
the Holy Ghost is the only sin that has been de-
clared to be beyond the reach of pardon, and that

208 APPENDIX.

this offence could only be committed prior to lh€
cessation of miracles."

*' From the conclusion stated at the close of this
sentence," says the editor of the Christian Advo-
cate, " we very seriously dissent. ^Ve know that
the opinion, thus expressed, is not altogether
novel; but it is in opposition to the sentiments of
the best commentators and divines. There is no
need, for the relief of tender consciences, to have
recourse to the supposition, that ' the sin inito
death'' cannot be committed since the cessation of
miracles. Abundant guards may be and have been
provided to preserve despondent minds, from in-
jury by a perversion of the terrific texts which
relate to this subject; but we think, that as the
representation is not true, viz. ' that it is impos-
sible that this sin should now be committed,' so
that such a representation may be practically dan-
gerous."

From the conclusion stated as the deliberate
opinion of the learned editor of the Christian
Advocate, some of the best and latest commenta-
tors on the sacred Scriptures " very seriously dis-
sent." The current of authority on this subject
is obviously against the " terrific" doctrine of
there being now, any sin that is beyond the reach
of pardon. If the doctrine maintained by President
Green, be indeed that of the Scriptures, whatever
painful sensations it might occasion to humble and
timid penitents; whatever gloom it might cast
over their minds, when under severe conviction of
sin, we should say receive it, believe it as revealed
truth ; but if it have no real foundation in the
sacred records, which can be shown conclusively,
why then burden the tender conscience of the
simple-hearted, unlearned convert witli a doctrine,
the tendency of which is to excite alarm, and
which leads to despondency. Experience proves

APPENDIX. 209

that in very numerous instances, it " breaks the
bruised reed," and reduces minds already prostrate
under the conviction of past sins, to tlie borders of
despair; nay, on some occasions to partial insanity.
There is seldom a revival of religion in Protestant
congregations, in which there are not some cases
of persons, under deep conviction, who imagine
they have committed " the unpardonable sin."

It is not proposed in the present short discussion
to enter fully into this important subject. A few
extracts from the works of distinguished theolo-
gians, with some explanatory remarks will set this
matter in its true light.

The first remark that occurs, is, that there is no
such phrase in the Scriptures, as " the sin against
the Holy Ghost. ^^ There are several sins against
the Spirit. Such as "quenching the Spirit,"
" lying to the Holy Ghost, and blasphemy against
the Holy Ghost." But the unpardonable sin as
stated in Matt. v. 31, 32, is confined to the case of
imputing our Lord's miracles, or those of his dis-
ciples, to the agency of Satan. The " sin unto
death," spoken of by the apostle John, (see 1 John
V. 16,) is a very different offence from the one de-
clared to be irremissible, as we shall see when
the subject is considered more closely. Care
should be taken not to confound these offences,
with each other, as has been too often done, the
one relating to and involving punishment here and
hereafter, while the other extends to this life
only and induces the penalty merely of temporal
death.

The learned and judicious Dr. Campbell, in his
translation of the Gospels, thus renders our Lord's
words, as recorded in the several evangelists,
Matthew, Mark, and Luke.

Matt. xii. 31, 32.- — " Wherefore I say unto you,
though every other sin and detraction in men is

210 APPENDIX.

pardonable, their detraction from the Spirit is un-
pardonable, for whosoever shall inveigh against
the Son of man may obtain pardon ; but whosoever
shall speak against the Holy Spirit shall never be
pardoned, either in the present state or in the
future."

Again, in Mark iii. 28, 29, our Lord's words
are thus rendered, " Verily, I say unto you, that
though all other sins in the sons of men are par-
donable, and whatever detractions they shall utter,
whoever shall detract from the Holy Spirit shall
never be pardoned, but is liable to eternal punish-
ment." The evangelist adds, " He said this be-
cause they affirmed that he was leagued with an
unclean spirit."

Luke xii. 10: — "And whoso shall inveigh
against the Son of Man may obtain remission,
but to him that detracteth from the Holy Spirit
there is no remission."

Such is Dr. Campbell's version of the several
passages in the New Testament that relate to this
interesting subject.

The venerable Charles Thomson, secretary of
congress during our revolutionary war, who was
an eminent Greek scholar, and who for many
years devoted his time to the translation of the
sacred Scriptures, renders the twelfth chapter of
Matthew, verses 31, 32, as follows: "Therefore
I say unto you, that all manner of sin and slander
may be forgiven men, but this slanderous speak-
ing against the Spirit, is not to be forgiven men.
Even though one speak against the Son of Man,
it may be forgiven him, but whosoever shall speak
against the Holy Spirit, is not to be forgiven either
in the present age, or in that which is to come."
In a note, the translator adds, " That is, in the
age under the Mosaic law;" "or in that to come,'*
viz. the afre under the Messiah.

APPENDIX. 211

Archbishop Tillotson, who is admitted to be a
very eminent theologian, discusses this subject at
large in his Seventeenth Sermon, vol. i. He
states the various opinions of other authors, and
then gives what he apprehends to be the true
meaning of our Lord's words on this subject, as
recorded by St. Matthew. From a full view and
consideration of this matter, he draws the follow-
ing result: " So that," he says, " the true nature
of this sin (against the Holy Ghost,) did consist
in a most malicious opposition to the utmost evi-
dence that could be given to the truth of any reli-
gion. And herein lay the greatness of their sin,
in resisting the evidence of those miracles, which
were so plainly wrought by the Holy Spirit, and
which though themselves saw, yet they malicious-
ly imputed to the devil, rather than be convinced
by them. And if this be the nature of this sin, as
I have declared, as it seems very plain that it is,
then I cannot see how any person noiv, is likely
to be in circumstances so as to be capable of com-
mitting it ; and being a sin of so heinous a nature,
and declared by our Saviour to be absolutely un-
pardonable, there is no reason to extend it beyond
the case to which our Saviour applies it. And no
person hath warrant to extend this sin any further
than this case; and without good warrant, it would
be the most uncharitable thing in the world to
extend it further."

And yet how many learned theologians, by con-
struction, do this " most uncharitable thing."
They charge the sacred text with a meaning
against its plain, obvious import, lest a contrary
" representation might be practically dangerous.''^

Dr. Adam Clarke, one of the latest and most
distinguished commentators on the Bible, in a note
on the twelfth chapter of St. Matthew, verses 31,
32, has the following remarks:

212 APPENDIX.

" Blasphemy against the Holy Ghost. — Even
personal reproaches, revilings, persecutions against
Christ, were remissible, but blasphemy, or impi-
ous speaking against the Holy Spirit was to have
no forgiveness, i. e. when the person obstinately
imputed those works to the devil, which he had
the fullest evidence could be wrought only by the
Spirit of God. That this, and nothing else is the
sin against the Holy Spirit, is evident from the
connexion in this place ; and more particularly
from ^lark iii. 28, 29, 30. Here the matter is
made clear beyond the smallest doubt; the unpar-
donable sin, as some term it, is nether more nor
less than ascribing the miracles which Christ
wrought, by the power of God, to the spirit of
the devil. Many sincere people have been griev-
ously troubled with apprehensions that they had
committed the unpardonable sin; but let it be
observed, that no man who believes in the divine
mission of Jesus Christ, ever can commit this sin;
therefore let no man's heart fail because of it,
from henceforth and for ever."

The late Rev. Dr. Henry Kollock, for several
years Professor of Theology in the College of
New Jersey, in his sermon on " The sin against
the Holy Ghost," (vol. ii. serm. 52,) has the fol-
lowing very just and pertinent remarks:

*' This sin consists in ascribing the miracles
wrought by Jesus Christ through the power of the
Holy Ghost to the devil; while those who thus
blasphemed were actuated by envy, malice, pride,
and other malignant passions ; or spoke against
conviction, and the light of their conscience. This
definition is calculated to afford relief to those timid
consciences which are agitated with fear, lest they
have committed this crime. They form false no-
tions of it, and then give themselves up to despair.
Every gross sin committed against knowledge and

APPENDIX. 213

conscience is not this sin ; nor every denial of
Christ's miracles; nor every denial of the divinity
and the personality of the Holy Spirit; nor every
blasphemous suggestion of Salan ; nor every sin
against grace received ; nor every malicious per-
secution of Christianity; nor every resisting, op-
posing, quenching the motions of the Spirit; for
many thousand persons who have committed these
sins, have afterwards repented and been forgiven,
have become ornaments of the Church on earth,
and received the crown of glory beyond the grave."

But it will be asked, " does not the apostle John
in his first epistle, (v. 16,) expressly declare that
^ there is a sin iinto death?'' " And is not this the
sin against the Holy Ghost, which our Lord has
stated to be unpardonable? By no means. This
is a distinct and very different offence.

" To understand this," says Dr. Kollock, " you
must recall some circumstances in the history of
the primitive Church, which are frequently men-
tioned 'in the New Testament. At this period,
God frequently punislied with sickness and disor-
der, those who had violated their duty and fallen
into sin. I need produce no other example of this,
than the Corinthian Church, in which St. Paul
teaches us, there were many sick, and many dead,
because of their profanation of the Lord's Supper.
The case of Ananias and Sapphira is also di-
rectly in point. Here was a sin unto death, in
consequence of using deceit, in keeping back part
of the purchase money of an estate, professedly
sold for the purpose of aiding their fellow Chris-
tians, or as the apostle Peter styles the oflence,
' for lying to the Holy Ghost,' " " The sin unto
death," says Dr. K., " spoken of by St. John,
has a reference to sundry offences called ' presump-
tuous sins,' under the Mosaic dispensation, for
which there was no sacrifice, but which were pun-

214 APPENDIX.

ished with temporal deaths (See Num. xv. 30, 31:
Levit. XX. 10 : and 1 Sam. ii. 25. "1

Dr. Adam Clarke's comment on these words of
St. John, is as follows :

" The sin unto death means any case of trans-
gression, particularly of grievous backsliding from
the power and life of godliness which God deter-
mines to punish with temporal deaths while at the
same time he extends mercy to the penitent soul.
The case of the disobedient prophet (1 Kings xiii.
1 — 32) on this interpretation, is a case in point.
Many others occur in the history of the Church,
and of every religious denomination. The sin not
unto death, is every sin which God does not choose
thus to punish. I do not think this passage (in
St. John) has any thing to do with the sin against
the Holy Ghost. This we know, that any peni-
tent may find mercy through Jesus Christ, for
through him every kind of sin may be forgiven to
man, except the sin against the Holy Ghost, ivhich
I have proved that no man can now commit ^

Dr. Kollock in his sermon on " the sin against
the Holy Ghost," states ^few from many reasons,
which prove that the passage from St. John has no
relation whatever to " the unpardonable sin." To
these reasons are subjoined the following remarks:

"Finally, the phrase is thus used in several
parts of Scripture. In a variety of places in the
Pentateuch, which we have translated, ' a sin wor-
thy of death,' it is in the original, ' a sin unto
death;' and in these places, there can be no ques-
tion, but the death was a temporal one. The
phrase then was familiar with the Jews, and when
used by a Jew in the New Testament, we must
annex to it that sense which it uniformly bears in
the writings of his countrymen. -Laying aside then
this verse in St. John as of no moment in the pre-
sent inquiry, we find that the only passages in

APPENDIX. 215

Scripture which speak of the sin against the Holy
Ghost, are those contained in Matthew xii. 31, 32:
Mark iii. 23 : and Luke xiii. 10."

The following comment is taken from the lec-
tures of the excellent Dr. Porteus, late bishop of
London, on the gospel of St. Matthew. After
having given what he considers to be the true in-
terpretation of our Lord's words in regard to the
sin against the Holy Ghost, he goes on to say :
" From this interpretation, which I believe is
generally admitted to be the true one, it appears
that there is no just ground for the apprehensions
sometimes entertained by pious and scrupulous
minds, that they may themselves be guilty of the
sin here declared to be unpardonable — the sin
against tiie Holy Ghost ; for we see that it is con-
fined solely and exclusively, to the case before us ;
that is, to the crime of which the Pharisees had
just been guilty — the crime of attributing to the
agency of evil spirits those miracles which were
plainly wrought by the Spirit of God, and which
they saw with their own eyes."

The following is Dr. Doddridge's exposition of
Matt. xii. 31, 32:

" V/herefore I say unto you, (says our Lord)
that all their sins shall be forgiven to the children
of men, and even all the other blasphemies with
which they shall blaspheme ; but the blasphemy
against the Spirit of God, in this most glorious
dispensation of it, shall not be forgiven to those
impious and incorrigible men who shall dare to
impute to diabolical operation, those glorious works
of divine power and goodness.

*' And 1 add, that whosoever speaks a contemp-
tuous and impious word, even against the Son of
Man himself, while here on earth in this obscure
form, he may possibly be brought to repentance
for it, and so it shall be forgiven him ; and conse^

216 APPENDIX.

quently even your case, bad as it is, is not entirely
hopeless; but whosoever shall maliciously speak
any thing of this nature against the Holy Spirit,
when the grand dispensation of it shall open in
those miraculous gifts and operations that will be
attended with the most evident demonstrations of
this mighty power, it shall never be forgiven him
at all, either in this world or in that which is to
come, but he is obnoxious to eternal damnation,
and must irrevocably sink into it; nor will all the
grace of the gospel in its fullest display, afford a
remedy for so aggravated a crime, or furnish him
with means for his conviction and recovery. This
admonition he gives them with such repeated so-
lemnity, because they had maliciously said, ' He
has an unclean spirit, and performs these miracu-
lous works by the assistance of Beelzebub.' " (See
Mark iii. 30.)

The last quotation that will be made on this
subject, is from a late living author, a pious and
intellio^ent minister of the Church of England. '^

" As many,'''' he says, " have, from an inaccu-
rate conception of this offence, lived for years in a
state of trouble and despondency, for which they
believed that neither earth nor heaven, neither time
nor eternity, contained a remedy; which fact the
experience of most Christians will corroborate."
He therefore discusses the subject more fully than
he would otherwise have done. We are obliofed
to omit many of his remarks on this sin ; but after
stating several things in which it does not consist,
he sums up by observing: " Were we asked dis-
tinctly in what it does consist, we should reply,
from an examination of the context, simply in as-
cribing the miracles of our Lord to the power of

* See Blount's Lectures on the History of our Lord and
Saviour Jesus Christ, vol. ii. p. 3*^ — 5 — 7.

APPENDIX. 217

the Prince of darkness.''^ He adds however, " But
then we should gather from all the circumstances
of the case, this assurance — that although the sin
itsc/f probably may never be committed at the
present day;'' yet " the state of mind which led to
its committal, may not be so utterly unknown even
among ourselves, as men in the fullness of a spu-
rious charity are too apt to imagine."

" That this sin is unpardonable, we have the
authority of Christ himself. No sin can be for-
given without repentance; but repentance is the gift
of God, and for this, it will assuredly never be bes-
towed. The blasphemers of the Holy Ghost,
therefore by driving from them the only person
who could ' give repentance,' the only person who
conveys all the covenanted mercies of the God-
head, which are from the Father through the Son
and by the Holy Ghost, into the souls of his peo-
ple, seal themselves up under final and total apos-
tasy until the day of doom."

On a due consideration of the foregoing extracts
from the writings of some of the most learned
and judicious theologians, English and American,
not of one, but of various religious denominations,
the important question arises — Is the author of the
Letters on the Sacrament of the Lord's Supper, or
the reviewer of this work, most correct in his
sentiments on this interesting subject? Whose "re-
presentation" is most agreeable to Scripture, and
whose views are likely to be most " practically
dangerous ?"

Does not the doctrine of our Lord's words beinsf
applicable only to the offence of imputing the mir-
acles wrought by the agency of the Holy Spirit, to
the influence of the Uvil One, tend to relieve tender
consciences from the dreadful apprehension of
having committed the unpardonable sin ? Or on
the other hand, by a mistaken construction of our

15

218 APPENDIX.

Divine Legislator's words, shall any one venture
to assume the responsibrlity, of extending the
Tpeivdhy o( irremisslhillty^ to several other offences,
because of some imaginary resemblance in turpi-
tude, to that pronounced by our Lord to be unpar-
donable ? Are not the general spirit of the gospel,
many striking passages throughout the Bible, and
the obvious meaning of our Lord's words on this
subject, clearly adverse to such a construction?

On this point, the Rev. Editor of the Christian
Advocate, and the author of the Letters on the
Sacrament of the Lord's Supper, cannot both be
right. There is no middle ground. We must,
by adopting one opinion, reject the opposite.

How then shall the unlearned ascertain the
truth ? Let them recur to the Bible, read, medi-
tate, and determine, and if they do err, let it be
on the side of mercy. Those who are most ex-
posed to suffer, from an erroneous application of
our Lord's words, should be the most assiduous
in getting a right view of this matter.

Our Divine Master was meek and compassion-
ate. His chief employment, while on earth, was
*' going about doing good." He never rejected
the penitent and believing sinner, whatever his
former sins may have been. He received and
pardoned " the chief of sinners;" the proud Pha-
risee, and the covetous Publican; the persecuting
Saul, and the woman who had been a notorious
sinner. May we not then hope, that, if the Rev.
Editor of the Christian Advocate, on further con-
sideration shall find, with the pious Bishop Por-
teus, that the construction here given of the sin
against the Holy Ghost, is ** the one now gene-
ralli/ admitted to be the true one,^^ he will add
the weight of his opinion to that of the respect-
able authors above cited, and thus sanction the
doctrine maintained in " the Letters on the Sacra-

APPENDIX. 219

ment of the Lord's Snpper," on lliis important
point? Surely this construction is far less "prac-
tically dangerous," than the one which would
attach irremissibility to the many offences of
whicli weak mortals are capable, and which they
are often so strongly tempted to commit.

On further reflection, it is hoped, that the candid
Reviewer of the Letters on the Sacrament, will
yield to the conviction that the unpardonable sin
consists, " solely and exclusively," in imputing to
the agency of Satan those miracles which our
Lord and his disciples performed through the
power and influence of the Holy Spirit. As this
construction tends to convey peace and comfort to
mistaken, but timid penitents, to hearts of morbid
sensibility, labouring under the fearful apprehen-
sion of eternal reprobation, how desirable is it that
such hearts should be relieved from a dread, often
terminating in temporary insanity, and which is
not only "practically dangerous,'' but awfully so,
to numbers who have not access to those sources
of correct information, which would at once en-
lighten their minds, and calm their fears, on a sub-
ject of so deep interest, and such personal concern,
to every candidate for happiness here, and for
glory hereafter.

THE END.

DATE DUE

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