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RELIGIOUS THACTa
NO. vm.
PUBLISHED
BY THE SOCIETY FOR PROMOTING CHRISTIAN
KNOWLEDGE, PIETY, AND CHARITY.
BOSTON.
Printed and Sold by
MUNROE & FRANCIS, No. 4, Cornhill.
1816.
(Cu
^' BREAKING OF BREAD,'
REMEMBRA>JCE OF THE DYING LOVE OF CHRIST,
*■
A GOSPEL INSTITUTION.
FIVE
SERMONS,
IN WHICH
THE INSTITUTION IS EXPLAINED ; A GENERAL OBSERVANCE OF
. IT RECOMMENDED AND ENFORCED ; OBJECTIONS ANSWERED ;
AND SUCH DIFFICULTIES, DOUBTS, AND FEARS, RELATIVE TO IT,
PARTICULARLY MENTIONED, AND REMOVED, AVHICH HAVE TOO
COMMONLY DISCOURAGED SOME FROM AN ATTENDANCE AT IT,
AND PROVED TO OTHERS A SOURCE OF DISCOMFORT, IN THE RE-
GARD THEY HAVE ENDEAVOURED TO PAY TO IT.
BY
CHARLES CHAUNCY, D. D.
Pastor of the First Churcfi' of Christ, in Boston.
BOSTON :
PUBLISHED BY MUNROE & FRANCIS,
NO. 4, CORNHILL.
1816.
THE NEW YORK
PUBLIC LIBRARY
155098
A5TOR, LENOX AND
TILDEN F0UNC=AT10NS,
1899
SERMON I.
BREAKING OF BREAD, IN REMEMBRANCE
OF CHRIST, A GOSPEL DUTY.
ACTS ii. 42.
And ihei) continued steadfastly — in ureaJcing of bread,
JL HE preceding verses contain an ac-
count of the sermon, which the apostle Peter
preached to a great auditory of Jews, by de-
scent, or proselytism, collected at Jerusalem
on the day of Pentecost. By means of this
sermon, multitudes had awakened in them
such a sense of sin and guilt, as, in good ear-
nest, to make that inquiry, *' Men and breth-
ren, what shall we do?" Upon which, the
apostle Peter directed them to *' repent, and
be baptised, every one of them, in the name
of Jesus Christ, for the remission of sins."
We are then told, that no less than *' three
A 2
6 Sacramental " hrcakitig of Bread^^
thousand persons gladly received the word,
were baptised, and added to the number of
disciples." It follows, in the words of my
text, that they *' continued steadfastly — in
breaking of bread."
The *' bread," which they are said to
*' break," undoubtedly means the sacramen-
tal dread ; that bread, which is an instituted
sign or symbol of the " body of Christ, which
was broken for us." Some indeed seem to
think it was only common bread ; but to me
it appears strange, they should give it this
sense. It is true, " the bread," these chris-
tians are spoken of, ver. 46, as " daily breaking
from house to house," may mean common
bread ; for it is joined with their *' eating
meat" for their bodily refreshment. And if
it is natural, from the things conjoined in this
verse, to understand, by the " bread they
break," common bread ; it is equally natural,
in the verse we are upon, to understand the
same plirase in a different sense ; not as mean-
ing coiTinion, but sacramental bread. For the
other actions here mentioned are sacred ones.
And as this of '' breaking bread" is joined
with a ** continuance in the apostle's doctrine
and prayers," v»'hich are instances of com-
a Christian Duty. 7
munion in " things pertaining to the kingdom
of God, and of Jesus Christ," it would be un-
reasonable to interpret it as signifying, in this
place, nothing more than that " breaking of
bread," which is common and ordinary : Espe-
cially if it be remembered, that "breaking of
bread," meaning hereby celebratingthe Lord's-
Supper, was a religious exercise, in which
christians, in apostolick times, joined together
every Lord's-day, with like steadiness as in
their attendance on the word preached, or
prayer.
It is accordingly not only said, in my text,
thatthey "break bread ;" but that they " stead-
flistly continued" to do so. The meaning is,
it was a constant part of their publick worship ;
one of their stated religious exercises ; a duty
which they went on in the practice of; perse-
vering therein with the same steadiness, with
which they observed the other instituted ser-
vices of piety,*
* As " breaking of bread," in apostolick times, was
one of the known christian exercises on Lord's-davs,
it may be asked, is not this a duty now as truly, as it
was then ? And are not christian churches to blame
that they do not " break bread" every Lord's-day, in
remembrance of their Lord ? In answer hereto, it is
8 Sacramental " breaking of Bread'''
From the words, as they have beeir ex-
plained, I ani obviously led to urge upon
readily allowed, that on Lord's-days, it was the prac-
tice of chriaaans, in the age of the apostles, to "break
bread," as well as to attend on other parts of gospel
worship. But I dare not venture to say, it will fol-
low from hence, that christian churches are all bound
lo do, as they did. A distinction ought always to be
made betwixt that, which is esse fi rial, and that which
is circumstantial^ in any article of duty. To " break
bread,'* in remembrance of Christ, is essentially a
christian duty ; the sjiecial frequency of doing this is
a circumstance only, which it may be proper should
be varied, according to the state of christian churches.
Our Lord has said, " This do in remembrance of
me ;" but neither he, nor any of his apostles have
said, this do every Lord\^-day. The practice of chris-
tian churches in the days of the apostles, especially
with them joining in it, is, it is acknowledged, a
weighty consideration, and every way sufficient to
put it beyond all doubt, that the supper of the Lord
ought to be attended with frequency ; and those
churches are herefrom justly, and strongly rebuked,
who '' break bread" not oftener than once^ or twice,
or thrice in a whole year. But to argue from this
practice of the primitive christians, that it is an indis-
pensable duty to have the sacramental supper every
Lord's-day, may be carrying the argument beyond
what it will fairly, or justly bear. Perhaps, no prac-
tice of any church, or of any apostle, or of all the apos-
tles united, separate from a divine command^ direct
a Christian Duty, 9
christian professors the duty of " breaking
bread" at the Lord's table ; and this I shall
the more readily engage in, as it is a duty, to
whatever cause it may be owing, that is great-
ly neglected in these days. Multitudes of
or implicit, is absolutely binding upon any society of
christians whatever. It may be of great service in
guiding their conduct, but not certainly obligatory in
point of conscience ; to be sure, not so in all cases,
and at all times. There may be such a variety, yea,
contrariety, in the state and circumstances of church-
es, as not to make that expedient, which is not com-
manded, though it should have been a primitive
practice, and a commendable one too. And it is, be-
yond all dispute, true, that the command^ respecting
the sacramental supper, relates to doing the duty it-
self, prescribing nothing in /larticular, as to the /re-
quency of its being performed ; whether every day,
or week, or month, or year. In general, it may be
justly collected, from the practice of the first chris-
tians, especially when compared with those words of
the apostle Paul, " as oft as ye do this," that the sup-
per of the Lord ought to be celebrated with such
frequency^ as that it may with propriety be said, it is
done often. I judge no christian church for" break-
ing bread" every Lord*s-day : Neither ought they to
judge other churches, who think, if they often do
this, it is all they are obliged to, in virtue of any
PRECEPT in the religion of Jesus.
10 Sacvmental " breaking of BreacV^
those, who call themselves christians, instead
of celebrating the sacramental supper, go from
it as though they had no concern in it, or as
if it were a trifling institution, not worth their
regard. The neglect of " eating bread, and
drinking wine," in remembrance of him, who
died for our sins, is indeed grown a general
ftiult, and justly chargeable upon baptised
persons, arrived at a maturity of age and un-
derstanding. It is a shame it should be thus,
a reproach upon christians, a dishonour to the
religion they profess, and an open and scanda-
lous affront to him, whom they own to be their
Master and Lord. How different is the prac'
tice of disciples now, from what is was in the
days of the apostles ! An attendance at the
sacramental table was then universal among
those, who professed faith in Jesus Christ.
Among the three thousand persons, spoken
of, in the context, as admitted to baptism, there
was not one, that did not communicate also at
the Lord's-Supper ; and it was their constant
practice to do so. This noble example of the
primitive christians, recorded to their honour
by an inspired pen, may, with all reason, be
esteemed a solemn rebuke of that negligence,
in regard of the Lord's-Supper, which is now
a Christian Duty. 1 1
become almost universal. And I may prop-
erly, and not unseasonably, take occasion
from it to represent to all that "name the
name of Christ," the sinfuhiess of such neg-
lect, by opening to their view, in the plainest
and strongest manner I am able, the solemn
bonds they are under to attend as guests at
the sacramental table.
They are obliged to this by the positive
command of Jesus Christ, the founder of our
religion, and the author of salvation. He has
solemnly enjoined it on all, who own them-
selves his disciples, to *' break bread" in hon-
our of him. This do in remembrance
OF ME, are the words of his command: Nor
could he have expressed his pleasure upon
this head in terms more plain and explicit.
They lie level to the lowest capacity, and may
readily be understood by all, that do not shut
their eyes against the light.
Should it be said here, the mind of Christ,
it is true, was plainly enough signified to his
apostles, making it their duty to '' break bread
and eat it, to pour out wine and drink it, in re-
membrance of him ;" but it is not so evident,
that this comiTiand to them was, in the design
12 Sacramental *' hrealcing of Bread^"*
of Christ, an obligation upon disciples in gen-
eral.
It is readily acknowledged, the words of
institution were originally spoken to the twelve
"apostles only ; for which reason, it cannot be
certainly argued, from the words themselves,
simply considered, that christians in general
are obliged to celebrate this memorial of
Christ's death. The apostles might be applied
to in their proper character as such, or as dis-
ciples only ; and whether it was in the former,
or latter of these senses, cannot be determined
by the mere force of our Lord's words, as they
were delivered by him. But this notwith-
standing, it is not, in any degree, uncertain,
whether our Saviour intended, by the words he
spake to his apostles, to oblige christians in
common, as well as his apostles in particular,
to attend at the sacramental supper. For it is
to be remembered, the apostles were infallible
interpreters of our Lord's words ; insomuch
that we may, with entire confidence, depend
on the truth they construe them in. And
nothing in all the bible is more clearly and
indubitably evident than this, that they ac-
counted the Lord's- Supper an established rite
of gospel- worship, an institution of Christ, that
« Christian Duty. 13
all his professed disciples were as truly obliged
to observe, as they themselves. Why else
was it the practice of christians in their day,
and by their order, to join in partaking of the
symbols of Christ's death ? Three thousand
persons, upon being baptised by the apostles,
were, in one day, admitted to sit down with
them at the Lord's- Supper ; and they " con-
tinued" to do so, wherever this ordinance was
administered ; as we read in my text and
context. And it is beyond all dispute
evident, not only that christians in com-
mon met together every Lord's-day to join
in prayer, and an attendance on the word
preached ; but in " breaking of bread" also,
a phrase that means the same thing precisely
with their celebration of the sacramental sup-
per. And they did this under the eye of the
apostles, with them at their head, and as act-
ing under their guidance and direction. Sure-
ly, they would not have thus put Christians
upon partaking of the Lord's- Supper, and
have joined with them in it, had they not
known the mind of their Master upon this
head. It was unquestionably his intention,
in the appointment of the supper, to oblige ull
14 Sacramental " hreaMng of BreacV
the professors of his religion to an observ-
ance of it : otherwise, this conduct of the
apostles, who were constituted by him infalli-
ble guides arid teachers, will be absolutely
unaccountable. Besides, it may be worthy
of remark, when the apostle Paul found the
christians at Corinth in the use of this act of
religious w^orship, he does not forbid their go-
ing on in it, as being a duty proper to apostles
only. It is true, he blames them for the ir-
regularities they had mixed with their use of
this ordinance; but not for their use of the or-
dinance itself. Far from this, he solemnly as-
sures them, as from Jesus Christ himself, that
the sacramental supper was a sacred rite of
gospel worship, instituted by our Saviour
himself, for the use of all christians. And, as
the best remedy to cure their disorders, he
relates to them the institution itself, and di-
rects them to manage their attendance on it
in strict agreement therewith.
So that, upon the whole, it will -not admit
of debate, whether *' eating bread and drink-
ing wine, in remembrance of Christ," is an
established rite of his religion. It is as ob-
viously and certainly an institution of the gos-
pel, as " baptism in the name of the Father,
' a Christian Duty. 15
and of the Son, and of the holy Ghost," or
indeed any law, recorded in the new testa-
ment.
There is therefore, so far as we regard the
authority of Jesus Christ, the same reason, why
we should *' break bread," in remembrance of
him, as that we should obey him in any other
instance of duty whatever. Why do we
think ourselves obliged to join, as christians,
in observing the Lord's- Day, or in attending
on the word preached, and prayer ? Is it that
we might be obedi(-nt to Jesus Christ, who
is king in Sion ? We are equally under obli-
gation to celebrate the memorial of his death.
This ordinance has the same stamp of his au-
thority on it ; nor are we any more at liberty
to disregard it in this instance, than in the
other. Nay, if we knowingly, and habitually
offend in this point, we may reasonably call
in question the integrity of our hearts respect-
ing the other. He that has said, " repent and
be baptised," " neglect not the assembling
yourselves together" for the services of piety,
such as prayer, reading and hearing God's
word, has said also, and in words equally au-
thoritative, " this do in remembrance of me."
And if we practically slight the authority of
•16 Sacramental " breaking of Bread"
Christ in this latter instance, why should we
think our regards to it are pure and single, as
to the former ? The plain truth is, the com-
mands of Jesus Christ are all given out with
the same authority. And if this authority
obliges us to obedience in any, it does in ev-
ery instance. We have no right to make ex-
ceptions, doing one thing, and leaving anoth-
er undone. The only question here is,has Jesus
Christ, who is Head and Lord of his church,
instituted the sacramental supper ? Has he
commanded his disciples to " eat bread and
drink wine in remembrance of him'* ? If his
will, in this matter, has been plainly made
known, an end is at once put to all dispute.
It is our indispensable duty to honour his
authority, by readily complying with his
command.
And, I may pertinently add here, there are
some circumstances attending this command
in special, which are powerfully suited to
awaken our consideration, and excite in us a
care of punctual obedience to it.
It is a command, that has been carefully
preserved, and faithfully handed down to us,
by no less than three of the Evangelists.
Surely, the Spirit ot God, under whose ex-
a Christian Dutij. 17
traordinary influence these holy men were
moved to write the gospels, esteemed the
sacramental supper an appointment of no
small importance, and had it in view to bind
the celebration of it upon the disciples of
Christ in the strongest manner. Had the
words, in which our Lord instituted the me-
morial of his death, been transmitted to us by
one of the sacred penmen only, they would
have been obligatory upon all, who own
Christ for their master ; but, as they have
been repeatedly conveyed, the obligation is
more unquestionable, we are more firmly
bound to pay a religious regard to this in-
stance of duty ; and if we neglect to do so,
the guilt, hereby incurred, will be greatly
heightened. A serious thought this ! and it
were to be wished, it might be seriously at-
tended to, by all, who profess themselves chris-
tians.
Another circumstance, attending the com-
mand we are upon, worthy of particular no-
tice, is the extraordinary manner in which it
was conveyed to the apostle Paul. It should
be remembered here, he was not an apostle,
nor so much as a believer, when our Lord en-
b2
18 Sacramental ^^ breaking of Bread"
joined " the eating of bread, and drinking of
wine" in commemoration of him. It was af-
ter this time, and years too, that he became a
convert to the religion of Jesus, and a fellow-
labourer with the other apostles in the gospel-
kingdom. And now it was that he received
the knowledge of the sacramental institution.
But how did he receive it ? ** not of men,
neither was he taught it, but by the revelation
of Jesus Christ." So he expressly assures us
himself. Says he, i Cor. ii. 23, " I receiv-
** ed of the Lord, that which also I delivered
" unto you, that the Lord Jesus, the same
*' night in which he was betrayed, took bread,
" and break it, and said, Take, eat, this is my
*' body, which is broken for you ; this do in
" remembrance of me." The prefixed
words, *' I received of the Lord," were evi-
dently intended to point out the way, in which
he came by the knowledge of the supper, as a
divine appointment ; that it was, not by in-
struction from the other apostles, nor by any
communication that was merely human ; but
from Jesus Christ himself. And may it not
from hence be fairly concluded, that the sa-
cramental institution was, in the esteem of
ourLoid, a matter of solemn weight, and
a Christian Duty, 19
that he would by no means have it disregard-
ed ? Why else should he make a revelation
of it to the apostle Paul immediately from
heaven ? His taking this extraordinary
method certainly argues the singular impor.
tance of the duty, and renders it an inex-
cusable fault in christians to live in the neg-
lect of it.
There is yet another momentous circum-
stance, accompanying the command to *' break
bread'* in remembrance of Christ. And this
is, the time when it was first given out. The
apostle Paul takes notice of this circumstance,
and puts a special emphasis on it. His words
are, " the same night, in which he was
BETRAYED, the Lord Jesus took bread, and
said. Take, eat, this is my body which is bro-
ken for you : This do in remembrance of
me." Surely, no matter of trifling consider-
ation would have engaged the attention of
our Saviour at such a time as this ! He would
not, at so serious and solemn a juncture, have
enjoined this duty, and by his own example
have shewed his disciples how to perform it,
if he had not thought it worthy of particular re-
gard, and supposed that his followers would
think so too. In a dying hour, the most
20 Sacramental " breaking of Bread^-
earnest desires of the soul are wont to be ex-
pressed ; and to such desires the greatest re-
gard is commonly paid. If a command, or
request, comes from a dying man, especially
if he is a friend, a benefactor, whom we love,
honour and admire, it is apt deeply to impress
our minds, nor can we easily hear it with in-
difference and neglect. Such now, though
in a much higher sense, is the command to
** break bread" at the sacramental table. It
is the farewell-request, the last injunction,
the dying charge, not only of our best friend,
and greatest benefactor ; but of him, whom
we call our Master and Lord. Shall we any
of us, after this, habitually neglect the insti-
tution of the supper ? Shall we express, in
our practice, a disregard to a duty, constitu-
ted such by the blessed Jesus, just as he was
going to lay down his life for us ? How
shall we free ourselves from the charge of
base ingratitude to the greatest lover of our
souls, if we reckon it a frivolous rite, or are
wanting in our care to pay all due honour to
it ? Especially^ as it was enjoined under cir-
cumstances, so peculiarly fitted to strike our
minds, work upon our passions, and engage
our religious observance of it. May it not
a Christian Duty. 21
be reasonably questioned, whether we mind
our Lord's other commands, if we can easily,
carelessly, and habitually forget, in our practice,
this, which was his last and dying one, and
delivered with so much particularity and so-
lemnity ?
I have hitherto argued from the authority
only, by which the Lord's-Supper was insti-
tuted. If we go on and consider the design
of this ordinance, and the good effects it is fit-
ted to produce, we shall find ourselves under
strong additional obligations readily to pay
our dutiful regard to it.
We may be apt to speak of it as nothing
more, than an enjoined ritual, that has no in-
trinsick value in it. And it is acknowledged,
it is not, in itself, simply considered, a natural,
essential, inseparable part of religion, as the
love of God and our neighbour ; but a posi-
tive institution, dependent on the will of Je-
sus Christ. But it may notwithstanding be
an important, useful appointment. We have
seen, from several circumstances already
mentioned, that our Lord himself entertained
this thought of it ; and we may be further
assured of this, from its being his appoint-
ment, though he had abolished all the rites
22 Sacrame7ita\ " breaking of Bread''''
and ceremonies of the Jewish law. Surely,
he would not have made the *' breaking and
eating of bread," in a certain way, a sacred
rite of Christianity, if he had not thought it
highly expedient ; if the design in view had
not been valuable, and the tendency of the
thing good Hkewise in itself.
As to the design of the sacramental insti-
tution, it was to perpetuate, by visible sym-
bols, ihe memory of a crucified Saviour.
** This do in remen)brance ol me." The
thing meant is, not merely that christians,
when partaking of the Lord's- Supper, should
employ their thoughts on the sufferings of him,
who died for them. This, no doubt, was
one thing intended, and expected ; and it
would be highly unbecoming, if, while at this
solemnity, they did not keep in mind, and
seriously contemplate, the love of their Sa-
viour, who " died for sin, the just for the un-
just, that he might brmg us to God." But
more than this was in the view of Christ,
when he appointed the Gospel- Supper. His
intention was, that this should be celebrated,
in the assemblies of christians, as an open,
declarative representation of his death. ' •• It
*' is one thing," says an excellent writer, in-
a Christian Duiy. 23
" wardly to remember, and another to cele-
*' brate,and solemnly to exhibit, a pubiick mq.-
** morial, by which we not only remember
" a fact, but avowedly and triumphantly pro^-
" claim our remembrance, and our desire to
*' have that remembrance observed, upheld,
*' and propagated." In this sense, the Lord's-
Supper was appointed for a declaration, or
" shewing forth of Christ's death." The sep-
aration of bread and wine at the sacrament,
the breaking and eating the one, and the
pouring out and drinking the other, do, ac-
cording to the nature of signs, figuratively
set forth, that Christ's body was broken and
bruised, and his blood shed as an atonement
ipr sin. This is what is meant by these
signs, and they are made easy and intelligible
to the most vulgar capacity by the words
themselves, which not only relate the institu-
tion, but explain its sense ; as in the passo-
ver, Exod. xii. 25 — 27, the memorial was ex-
hibited, and the sense of it given.
When therefore our Saviour appointed the
breaking and eating of bread, and pouring
out and drinking of wine, "in remembrance
of him," he not only intended this as an oc-
casion for the meditation of christians on his
24 Sacramental " breaking of Bread^^
crucifixion and death, but for preserving,
and transmitting, the memorial of so impor-
tant an event from a^e to age, even to the
end of the world. Thus the passover was a
memorial throughout the whole time the Jew-
ish law was in force. And thus the Supper
of the Lord, celebrated by christians in the
manner he has prescribed, is an open, publick
declaration of his dying love, perpetuating
the memory of that amazing event, which is
the true basis of all our hopes of forgiveness
with God. By means of this monument, the
memory of Christ's death for the salvation of
a miserable world has been hitherto preserv-
ed, and will be handed down to the end of
the world. So great and valuable a design
was in the view of Christ, when he appointed
the sacramental supper !
And shall we any of us be backward in
comporting with so glorious an intention ?
How dvvelleth the love of Christ in us, if we
have no perception of a readiness to take oc-
casion, from the instituted signs of his body
broken, and his blood shed, to keep up in
our minds the memory of his death ? If we
can allowedly go out of the assemblies of chris-
tians, not joining with them in recognising, and
a Christian Duty. 25
perpetuating the memorial of the greatest event
that ever took place in our world, and that is
closely connected too with the salvation of
it ? We are obliged to nothing, if we are not
obliged, in the way of Christ's appointment,
to celebrate the memory of his death.
But besides the bonds we are under to ap-
pear as guests at the Lord's-supper from the val-
uable end designed by its appointment, we are
further obliged to this duty in consideration of
its advantageous tendency, suitably regarded.
It is an appointment of mercy, powerfully
adapted to produce spiritually good effects ;
and cannot fail of doing so, unless it be our
own fault. The bread, which is broken at
this ordinance, is an instituted sign that has
this meaning, the body of Christ was wound-
ed when he stood in our place and bore our
iniquities. The wine, that is poured out, is
an emblematical figure, sigiaifying, that his
blood was shed for the remission of sins.
And can we eat of this bread, and drink of
this wine, in this view of them, and not re-
ceive benefit herefrom ? The greatest oc-
casion is hereby given for the excitement,
and exercise, of all the passions and aifections
26 Sacramental " breaking of BreacV
of the human mind ; and if our thcughts are
suitably engaged and emplojed, great good
will be the effect ; and this, whether we are
the subjects of a common faith only, or of
that faith which is saving.
If we have, at present, no other faith, than
that which is the result of serious inquiry,
under the common influence of the divine
Spirit, which was the only faith of multitudes
who partook of the Lord's-Supper, in the
days of the apostles, this ordinance is happily
calculated and suited to promote our good.
More powerful considerations to this end can-
not be proposed to us,than those that obvious-
ly present themselves at the sacramental table.
Here the love of the Father is figuratively set
forth to us in the strongest point -of light.
Wherein could he, in a more striking manner,
have commended his love to us, than by
sending his Son to die for us, while we were
yet sinners ? And who, that is in a serious
frame of mind, can think of this amazing love
of God, and not feel the emotions of affection
towards him ? — Here also the love of Christ
is kindly held out to our view. Would he
have laid down his life for us, if he had not
loved us with a love stronger than death ?
a Christian Duty. 27
And what can constrain us to live, not to our-
selves, but to him, if this love of his in dying
for us has no influence on us? — Here like-
wise the just desert of sin is, in the most
lively manner, pointed out to us. Would the
only Son of God have had laid on him such
a load of sufferings, if sin had not been meri-
torious of the high displeasure of almighty
God ? And if he suffered so much, while he
only stood in our place, how shall we escape,
if we will not be persuaded to leave our sins ?
The reasoning of our Saviour upon thia head
is easy and just, and must strike our minds
with force, if we will attend to it, " if they do
these things in a green tree what shall be done
in the dry ?" Luke xxiii. 31. In a word, we
have here preached to us with great plainness,
though in figurative signs, reconciliation with
God through the death of Christ, and com-
plete salvation in eternal Glory, notwithstand-
ing all our past sins, however multiplied, or
aggravated, they may have been. And how
lost must we be to all sense of gratitude, if,
by such considerations, that *' godly sorrow"
for sin is not produced in us, which is accom-
panied with " repentance unto life, never to
be repented of?" Many, without all doubt.
28 Sacramental " breakuig of Bread^^
in apostolick days, and in every age since, by
means of what has been suggested to their
minds at the table of the Lord, and impressed
on them by his Spirit, have been turned from
visible christians only, to those that are chris-
tians in the real temper of their hearts. And
what has been, may be again. The ordinance
of the supper is admirably well adapted to
promote the edification of all that come to it
in the serious exercise of faith, though their
faith, at present, should not be such as will
argut? their being *' born from above."
And as to those, who are already partakers
of the grace of God in truth, there is nothing
in Christianity better suited to help forward
their growth in the divine life, than their at-
tendance at the sacramental supper in a seri-
ous, devout, and considerate manner. It is by
the dying love of Christ, duly impressed on
the mind by the Holy Ghost, that holy dis-
positions are both begun, maintained, increas-
ed, and perfected in the soul. And what
more effectual means could have been devis-
ed to awaken in us a sense of this love of
Christ, and keep it in a vigorous, lively state,
than our partaking of that bread and wine,
which arc instituted symbols of his body
a Christian Duty. *;19
broken, and blood shed, for our pardon and
salvation ? If, in the exercise of faith, we
employ our thoughts on those amazing ob-
jects that are here offered to contemplation, it
must tend, in the strongest manner, to soften
our hearts, inflame our affections, strengthen
our graces, and establish our minds in all
christian virtue ; especially, as we may here
expect the presence of Christ with us, by his
Spirit, to guide our thoughts, assist our medi-
tations, govern our views,encourage our hopes,
comfort our hearts, and confirm in us the princi-
ples of goodness. Perhaps,the blessed Jesus is
never more present with the true christian.,
10 the purposes of spiritual light, love, jo}^
and increase of holiness, than when he is at
his table in a right frame of soul.
So that, if we have any concern for the wel-
fare of our souls ; if we desire they should be
possessed of the grace of God, or improved
and established in it, we must needs think
ourselves obliged to celebrate the memorial
of Christ's dying love ; as this is an institu-
ted niean so powerfully fitted to produce these
good effects.
c2
30 Sacramental " hreaJcing of Bread'''
I shall subjoin here, still further to excite
our regLird to the sacramental supper, that it
is a visible mark, sign, or badge of the chris-
tian profession. The wisdom of God has al-
ways seen fit, under all the dispensations of
his kingdom, to appoint some sacred visible
rite, as a distinguishing mark, pointing out
his professing people. Circumcision was the
instituted rite of distinction, to the seed of
Abraham after the flesh. In addition hereto,,
the passover, under the law, was appointed!
among other ends, to be a sign between God,
and the nation of the Jews ; that is, a publick,
solemn rite, by which they might be known
to be his people, in distinction from the other
nations of the earth. And of such importance
were these instituted rites, in the esteem of
God, that the despisers of .them were per-
emptorily ordered by his authority to " be cut
oft' from his people ;" as not having their
proper mark, and therefore no right to their
advantages. Christianity also has its distin-
guishing rites. Meeting together for *' sup-
plications, prayers, intercessions, and giving
of thanks," and die like publick exercises of
piety, are not peculiar to the religion of Jesus,
but common to every other. Baptism, and
OL Christian Duly. 31
the Lord's-supper, are the sacred visible rites,
by which Christ would have his disc; pies and
followers known to be such in distinction
from the rest of the world. By baptism, which
can be received but once, agreeably to the
mind of our Saviour, they are initiated disci-
ples ; but it is principally by celebrating the
Lord's- Supper, and doing it frequently in a
stated course, that they are distinguished as
his followers. By this they were known as
such in the days of the apostles. Their as-
sembling together to " break bread" was their
appropriate character, and poii^ted them out
as the disciples of Christ. And so it ought to
be now. We should be known to be chris-
tians by having communion in the emblems of
Christ's body and blood. A crucified Christ
is the true basis of the religion of Jesus, in
distinction from every other ; and the publick
solemn celebration of him in this character, in
the way he has appointed, is the proper dis-
tinctive mark of our pi ofession as his disciples.
By this we " glory in the cross oi Christ,"
proclaiming our adherence to him, and that
we have no hope towards Cxod but through
Kim. But if we are neglectors of the Lord's-
Supper, we declare virtually, and in reality of
32 Sacramental^^ hreahing of BreacV^
sense, that we are ashamed of the proper chris-
tian budge. And, whatever else we do in reli-
gion, we leave that undone which is the institu-
ted visible mark to distinguish us as Christ's
disciples.
I have now said all that I intended in illus-
tration of the bonds we are under to "break
bread," as Christ has commanded.
Let what has been offered, be seriously re-
flected on by those, who have made it their
practice to treat the table of the Lord with
neglect. You have violated the strony^est
bonds, and must be convinced of it, if you
will but consider. Is not the supper of the
Lord a plain institution of the gospel ? Has
not Jesus Christ peremptorily said *' do this
in remembrance of me ?" Can you call in
question the truth of this command ? Have
you not as good reason to believe, that he has
instituted the sacramental supper, as baptism,
or the duty of attending to the word preached?
And will you, notwithstanding, pay no regard
to this gospel ordinance ? Is he not the con-
stituted sovereign in the kingdom of grace ?
Do vou not call him Master and Lord ? And
is he not your Saviour, as well as Lawgiver
and Judge ? Has he not died a sacrifice to
a Christian Duty. 3S
atone for your sins? Have you any hope
of the pardonhig mercy of God, but through
the merit of his blood, that blood of his, this
institution is a memorial of? And will you,
in opposition to all these constraining motives,
go on in the neglect of it ? God forbid that
you should any longer disregard the authority
of his Son Jesus Christ, and betray ingratitude
to him for his astonishing love, by taking no
practical notice of his dying request to his
disciples and followers.
SERMON II.
ACTS ii. 42.
And they continued stcudfastli/ — {71 breaking of bread.
J_ HAVE already taken occasion, from these
words, to lay before you, in a plain and faith-
ful manner, the oblit^ations christians are
under to ** break bread" in obedience to
Christ, and in commemoration of his dying
love to sinners.
What I now propose is, a serious address,
relative to the subject we have been upon, to
the following classe*^ of persons. To the se-
curely wicked ; to the careless and indiffer-
ent; to those who neglect the Lord's- Supper,
though it is their care to observe the other
A serious address to several Classes of People. 35
institutions of Christianity ; to those who call
in question the perpetuity of the command to
" break and eat bread" at the sacramental
table ; and, finally, to those who are sensible
of their duty in this regard, and would gladly
attend it, but that they are hindred by various
doubts, fears, and spiritual difficulties.
By thus methodising this address, it will
obviously and naturally fall in my way to con-
sider the sacramental neglect in every point
of view, and to offer thereupon what may be
thought proper; not leaving untouched any
objection, scruple, fear, or perplexity, however
minute, any have mentioned, within my
knowledge, in excuse for themselves.
I am, in the first place, to address a few
words to the securely wicked, those who lead
a vicious and ungodly life, love the ways of
sin, and walk in them, not perceiving within
themselves an inclination to cease from doing
evil, but a disposition and resolution rather to-
go on in the practice of iniquity. Would to
God it were an abuse of christians, so called,
to suppose there were any among them of this
character. But it is a fact too glaringly evi-
dent to admit of a denial. To such I would
say,
36 A serious address to
It is not expected of yow, nor indeed de-
sired, that 3 ou would, in your present temper,
of mind, come to the table of the Lord. It
would be a profanation of thjit which- is sa-
cred for persons of your character to partake of
the sviP.bols of Christ's bodv and blood ; and
should you attend any other service of piety,
it Would be only for fcsshion's sake, and in
hypocrisy. You are the wicked ones, of whom
it is declared, in the sacred books, that " their
prayers are an abomination to the Lord."
You are the sinners, of whom the holy God
makes that demand, *' when ye come to ap-
pear before me, who hath required this at your
hands?" You are the persons, as though
pointed out by^ name ; to them he applies, in
that most solemn language, *' what hast thou
to do, that thou shouldst take my covenant into
thy mouth ?" But remember, though the
wicked state you are allowedly in is a good
reason, why you should not dare to partake of
the Lord's- Supper, it is, at the same time, a
reason that will render you speechless, when
you are called to stand before the bar of the
coming judgment. Far from cancelling your
obligations to thisduty, it heinously aggravates
your guilt in the neglect of it. You are the
several Classes of People. 37
more inexcusable, as your being altogether
unfitted for this, or indeed any other sacred
performance, is owing to your vicious indul-
gences as willing servants of corruption. Be
assured, your state, religiously speaking, is
lamentably sad. You will only mock God,
should you pretend to draw nigh to him in
the exercises of piety. And yet, your guilt
in not doing this, instead of being 'lessened
by your being thus sinful, will be greatly
enhanced. Is then the condition you are in,
a safe one ? Canyon be easy in it ? The Lord
take pity on you ! Unless you are awakened
to attention, and brought to a sight of your
sinfulness and danger, you are undone for
the future world. This is the first thing
necessary in order to your recovery. If it
shall please the father of mercies, and God of
all grace, to alarm your fears, rouse your con-
sciences, and put you upon seeking to him
in real earnest to compassionate your case,
there will be hope concerning you. You
may, if he should graciously do this, with
propriety use the appointed means in order to
a "deliverance from the bondage of corrup-
tion into the glorious liberty of the sons of
38 A serious Address to
God;" and you may do it, humbly hoping
for success, through him who has been the
propitiation for the sins of men.
The careless and indifferent are next to l>e
applied ta. Their proper character is, not
that they are totally thoughdess, but insuffi-
ciently so ; not that they are altogether un-
concerned about the affairs of their souls and
another world, but their concern about these
infinitely important matters is light and in-
considerable ; not that they never have any
religious motions working in them, but they
are weak, fluctuating and ineffectual ; inso-
much that they can indulge to carelessness in
regard of the duties of piety, and yet keep
their minds in ease and peace ; yea, they can
live in the habitual neglect of them, or, which
is as bad, a mere formal, customary perform-
ance of them, and perceive no uneasiness on
diis account. Many there are, and among
those too who would take it ill not to be
called christians, whose just character has
been here delineated. To such it may not
be amiss to say.
Your great unhappiness is, that religion
has taken no fast hold of your hearts. You
are not only strangers to the power of god-
several Classes of People. 39
liness but to that state of mind that is only
introductory to it. It is seldom, if ever,
that persons take up the practice of religion
with engagedness of heart, until they have
first had excited in them such perceptions
of God, and their obligations to him, as are
incompatible with that indifference of spirit
which distinguishes the persons to whom I
am now speaking. Instead therefore of be-
ing christians in truth, you have not as yet
attained to that serious state of mind, that
sense of God, of sin and holiness, which are
common to those who are but just entering
upon the business of religion in good
earnest.
The proper advice to you is, to endeavour,
in all suitable ways, to get awakened in you a
becoming concern about the infinitely inter-
esting affliirs of your souls, and everlasting
salvation. WiUiout this, if you do any thing
in religion, it will be a lip-service only. If
you " honour God with your mouths, your
hearts will be far from him." And, perhaps,
duty thus performed, had as well been omit-
ted. Be sure, the supper of the Lord should
not be attended in this superficial, not to say
hypocritical manner. It would be a dishonour
40 A serious Jddress to ^
to the memory of Christ's dying love, and of
no service to those, who^ in this heedless way,
should join in the celebration of it. Not that
persons will be discharged from guilt, if they
neglect duty in general, or the duty of partak-
ing of the sacramental supper in particular,
on account of the inconsiderate unconcerned
frame of mind they are habitually in. This
would be to suppose, that one sin might be an
excuse for another, than which nothing is
more palpably absurd. Your sin, in neglect-
ing your duty, will be the more heinous in
God's sight, as taking rise from so bad a cause
as that of a thoughtless state of soul, rendec-
ing you unmeet for the performance of it.
The first thing therefore proper for you is,
to pay regard to that inspired direction, " con-
sider, and shew yourselves men." Make us^
of the power of reflection you are endowed
with, and is your distinguishing glory as men,
reasonable creatures. And be much in the
exercise of it ; taking off your thoughts from
the world, its vanities, gaieties, amusements,
riches, and pleasures, and employing them on
those spiritual objects that will tend to soften
vour hearts, warm your affections, and animate
several Classes of People. ^ 41
your resolutions and endeavours. Without
this care, it will be impossible, humanly speak-
ing, but that you should remain destitute of
any lively sense of God and religion, and in-
different to things of a spiritual nature. It is
by meditation, serious, frequent, devout
meditation, that the mind is impressed, and
a concern about the *'one thing needful" at first
excited, and afterwards maintained and cher-
ished. And you can be at no loss for objects,
which, if solemnly meditated on, in the exer-
cise of a rational faith only, would mightily
tend to awaken your consciences, and promote
in you a becoming solicitude about your high-
est interest. Think of God, your relation to
him, your dependence on him, and the invio-
lable obligations you are under to love, honour
and serve him. Think on Christ, what he has
done, and suffered, and is now doing at God's
right hand for your salvation ; what he expects
from you in return for all this goodness, and
what you may expect from him, if you treat it
with ingratitude and base neglect. Think on
the coming of the Lord Jesus Christ a second
time, his coming in the glory of his father, and
in his own glory, with the holy angels, to judge
the world in righteousness, when you shall
42 A serious Address to
Stand before his tribunal, and, if you have not
been careful to approve yourselves his faithful
and obedient servants, shall receive that sen-
tence from his mouth, " depart from me, ye
cursed, into the fire prepared for the devil and
his angels." Oh amazing object of contem-
plation ! What can be more powerfully adapt-
ed to move your fear, awaken your concern,
and engage your earnest endeavours, that you
may be found of your Judge, in that day,
among those, to whom he will say, *' come ye
blessed of my father, inherit the kingdom pre-
pared for you from the foundation of the
world."
Another sort of persons to be spoken to
are those, who, instead of indulging in vice,
are blameless in their lives. Their turn of
mind is serious and considerate. They make
it their practice to perform the other duties of
religion, though not that of remembering
Christ at his table. It is their care to " pray
to their father, who seeth in secret ;" the
"morning and evening sacrifice" is daily going
up as "incense" from their houses ; they come
to the " sanctuary" at the stated times for
worship, and join with God's people in the
several Classes of People. 4$
publick offices of religion, the celebration of the
sacrament only exceptecj. Nor is this a mere
customary business, a matter of form only.
They esteem it their duty, are conscientious in
the doing it, and it would occasion uneasy re-
flections on themselves, should they needlessly
neglect it. Some there are, it may be hoped
a good number, of whom this is the just char-
acter. To such I would say,
It is to your commendation, that you at-
tend these duties of piety. But what good
account can you give of your leaving the other
undone ? Has Christ, the law-giver, King,
and Judge of his Church, distinguished be-
tween the sacramental institution, and the
other duties of religion, excusing your observ-
ance of theformer, if you practically regard
the latter ? Has he not rather peremptorily re-
quired your obedience to them all ? Is it not
as truly his will, explicitly and solemnly pub-
lished, that you should celebrate the memori-
al of his dying love, as that you should pray
to God, or take heed to the word of doctrine
or exhortation ? And if it is proper you should
obey him in these instances, why not in the
other ? Is not his authority the same in all
44 A serious Address to
these requirements ? And will you do just
honour to it, if, while you are obedient in son^e
instances, you are disobedient in another ?
Your attending the other exercises of piety
will not be accounted another day a good rea-
son for the neglect of this. It will rather be
esteemed an evidence of deficiency in your
regard to the government of him who is your
professed Master and Lord. It is not enough,
my brethren, that you give your attendance on
prayer, and the word preached. You are as
much obliged to " break bread" at the Lord's-
Supper. You may no more omit the one
than the other. They are equally your duty :
•or, should there be any diiference, yotir obli-
gations to pay a becoming respect to the sacra-
mental institution are the strongest, and should
make you more especially careful not to treat
it with neglect. *' This do in remembrance
of me," is the dying command of your Saviour,
as well as Lord ; and it is a command that
enjoins your remembrance of the greatest love
of the best friend. You are bound therefore
in gratitude as well as duty to yield a ready,
cheerful obedience to it. It is strange that
any, who have upon their minds a serious
several Clasises of People. 43
sense of religion, and are careful in other re-
spects to do the duties of it, should yet live
month after month, and year after year, in the
omission of this. It is more strange still, that
they should be uneasy in their minds, should
they neglect those duties, while yet they can
go on in the neglect of this, and meet with little
or no disturbance from the resentments of
conscience. How far this constant omission
of duty, in so important an article, may consist
with the truth of grace, belongs only to Christ
to determine. Unhappy mistakes, scruples,
and fears, relative to the Lord's- Supper,
(which may come under consideration in their
proper place) will doubtless extenuate their
fault : But when our Lord has so clearly and
fully made known his will upon this head, it
is difficult to conceive of any thing that will
be sufficient to discharge us from the guilt of
ingratitude to our Saviour, and the want of a
due regard to his authority, as our rightful
sovereign, while we make it our practice to
turn away from his table.
Another class of persons still may be ap-
plied to ; and they are those who pretend that
the supper of the Lord is a temporary appoint-
ment, designed for the apostolick days only,
46 A serious Address to
confined to them, and ceasing with them as
to its use and obligation.
To such it must be said, their notion of
this matter is glaringly a mistaken one. And
it may with all freedom be thus spoken of,
as the apostle^ Paul has expressly assured us,
and upon previous instruction immediately
from Jesus Christ himself, that the ** Lord's
death" is to be *' shewed forth until he
comes," 1 Cor. 11. 26. What is the apostle's
meaning in the phrase he here uses, " until
he comes ?" Surely he cannot intend the
coming of Christ by his Spirit ; for, in this
sense, he had already come, and remarkably
too on the day of penticost, when the Spirit
was poured out upon the apostles in miracu-
lous gifts and powers. Neither could he
mean the coming of Christ to destroy Jerusa-
lem. This event, however awful in its ef-
fects upon the Jewish nation, had no immedi-.
ate reference to the gentile church at Corinth.
There would be no pertinency in the apostle's
arguing with this church, in relation to their
observance of the Lord's Supper, upon such
an interpretation of his words. And there is
no other " coming of Christ," spoken of in
several Classes of People. 47
scripture, but his *' coming" at the end of the
world, " in the glory of his Father, with his
holy angels," when a period will be put to the
administration of God's kingdom in its present
form. So that, if we may depend upon the
apostle Paul, the sacramental supper was not
a temporary institution, but a perpetual one ;
not designed for the primitive christians in the
first age only, but for all christians in all ages
to the end of the world. For the death of
Christ is to be " shewed forth until he come,"
and he will not come until the ** mystery of
God 'is finished," and "time shall be no
more."
Besides, the passages of scripture which
treat of this ordinance enjoin the observation
of it, and point out the manner in which it
should be done, were wrote, in the divine in-
tention, for the use and benefit of christians
throughout all ages, and not for their's only to
whom they were immediately directed. There
is no christian, in any part, or age of the world,
but is as truly concerned, as the christians at
Corinth, in that apostoiick advice, 1 Cor. xi,
25, " let a man examine himself, and so let
him eat of this bread, and drink of this cup."
48 A ser^ious Jddress to
The end also proposed by our Saviour, in
the appointment of this sacred rite, is a clear
and full proof that it is of perpetual continu.
ance, and obligatory upon christians in all
ages until the end of time. Whatever other
ends might be in the view of our Saviour, this
was certainly one, that the remembrance of
his death, by a figurative representation of it,
publickly recognised, might not be forgot, but
kept strong and vigorous in the minds of
christians. And if it was at all needful, in this
way, to keep alive the memory of Christ's
death, it was surely as needful in after ages,
as in the first days of Christianity, There was
indeed less occasion for this appointment at
first, because less danger of a forgetfulness of
Christ's death. In succeeding ages, there
would be increased danger lest he should be
forgot. And that the remembrance of him
might be preserved, continued, and upheld,
he instituted this memorial. So that it was
more especially designed for after ages, who,
by this emblematical representation of him
as crucified and slain, might have the reality
of this fact, the great foundation of the chris-
tian scheme, lively in their minds. The Ion-
several Classes of People, 49
ger it is since Christ's body was broken, and
his blood shed, the more need there is of this
memorial of it ; and there will be need of it,
and continually increasing need, until time
shall be no more. His death therefore must be
** shewed forth," in the way of divine appoint-
ment, *' until he comes." The obHgation to
thisjinstead of being lessened, grows stronger,
in proportion to the distance from the time of
his death, as a sacrifice for sin.
It may be added to what has been said,
that the ordinance of the supper is as suitably
and powerfully adapted, in its nature to be
beneficial to christians in all ages, as in the
first days of the gospel. It offers the same
occasion, by figurative, yet expressive signs,
for contemplation on the most affecting and
interesting objects. It has the same virtue it
ever had, and will retain it, in all future time,
to awaken the attention, to excite affection, to
melt the heart, and, in a word, to beget and
confirm every real principle of goodness in
the soul. It has all along been productive of
these happy efFects,it still produces them, and
is equally fitted to answer so valuable an end
50 Addres& to several Classes of People.
in time yet to come. Why then should the
use of the ordinance be discontinued ? Why
should it be thought a temporary one ? There
is the same reason for its being a perpetual
appointment, as for its being an appointment
at all. It is equally fitted for the use of
christians at all times, and may be, unless
from their own faultiness, of like benefit to
them. It would therefore be a dishonour
to Christ, by putting an undue limitation on
his goodness to his church, tc suppose, that
he should design so useful, so beneficial an
institution for his disciples only in the first
age, when they all, in all ages, might reap the
same spiritual profit therefrom.
There is yet another sort of persons to be
spoken to, the fearful and scrupulous, those
who labour with doubts, and have their minds
perplexed with difficulties. But, as my de-
sign here is, to be particular and full, that I
may, if possible remove out of the minds of
this kind of persons all scruples and fears,
that they may come with comfort and plea-
sure to the Lord's table, I must defer what I
have to say, until some further opportunity, if
God shall please to grant it.
AMEN.
SERMON III.
ACTS ii. 42.
And they continued steadfastly — in breaking of bread.
Several classes of persons have been ap-
plied to, from these words, in relation to
an attendance on the sacramental " breaking
of bread."
It remains to speak to the scrupulous and
fearful, those who are kept from this ordi-
nance, not from a thoughtless, careless temper
of mind, much less an indulged contempt of
the authority of Jesus Christ ; but by reason of
doubts and difficulties that lie in the way of
their obedience to it. These are many and
various. It shall be my endeavour to take
52 Religious Fears and Scruples
due notice of them all, so far as I am acquain-
ted with them ; not studying to range them in
any nice order, but rather bringing them to
view as they may occur to mind.
The first ground of fear I would mention is,
the apprehension many have of some peculiar
kind of sanctity in this ordinance. They
imagine it to be holy in a sense different from
that, in whichthe other institutions of Christian-
ity are holy ; and are therefore scrupulous, as
to their attendance on it ; while yet they can,
without difficulty, attend the other appoint-
ments of gospel worship.
In order to remove this ground of fear, I
would not say a word to lessen, in the minds
of any, a just sense of that holy reverence with
which they should always approach to the
table of Ihe Lord ; but it may, at the same
time, be proper to put persons upon due care
to guard themselves against superstitious
notions, respecting the holiness of the bread
and wine, of which they eat and drink at the
sacramental supper. These, it may be, are
the source, at bottom, of the scrupulous fear
I am now considering. It takes rise, not from
just sentiments of the nature, design, or ten-
mentioned and conRidered. 53
dency of the Lord's- Supper ; but from a mind
tinctured with superstitious awe and venera-
tion. This is certainly the truth, if we ima-
gine, that holiness, in any degree, is transmit-
ted into the bread and wine by their consecra-
tion to the sacramental use. Many, I have
reason to think, entertain this thought of the
the matter. But it is entirely a false notion.
The bread and wine are no otherwise holy,
after their consecration, than as they are sepa-
rated to an holy use, and in this way become
capable of being improved to promote holiness
in us. The ordinance of the supper is not
therefore holy in a sense any way different
from that, in which the other institutions of
religion are holy. They are all holy, as in-
tended, and adapted, to make men holy, and
ought practically to be regarded without dis-
tinction, or discrimination. Surely we can-
not, upon just and solid grounds, scruple the
use of the sacramental institution, merely be-
cause it is an holy one, while we freely use the
other institutions of religion, all which are
holy also, and in the same sense precisely too,
in which the supper of the Lord is holy. Yea,
if the " breaking and eating of bread" at the^
54 Religious Fears and Somplea
sacramental-table, should be esteemed, even
more holy than any other acts of instituted re-
ligion, it would be so far from being a good
reason why we should not do this duty, that
it ought rather more powerfully to constrw^in
us to it. For why should the Lord's-Supper
be esteemed more holy,than the other appoint-
ments of christian worship ? It can justly be
so in no sense but this, its being better fitted
to promote holiness in us. And shall any,
who profess a serious sense of God, and the
obligations of religion, scruple the use of the
sacramental institution for this reason. They
should rather look upon themselves so much
the more bound to a faithful, constant, con-
scientious observance of it ; Yea, so far as
they have it in their view to become holy,
or to be made more so, by their attendance on
the institutions of the gospel, they should be
particular in their care not to neglect this, as
it is the most powerfully suited to promote
this good end.
I shall subjoin here a remark not unworthy
of notice. It is this. Christians, for many
ages, by means of the popish doctrine of tran-
substantiation, entertained superstitious, not
mentioned and examined. 55
to say idolatrous, notions of the sacramental
bread and wine ; supposing that they were
converted into the real body and blood olt"
Jesus Christ. And though the doctrine, from
whence these false notions took rise, has, since
the reformation, been discarded by those who
are called protestants ; yet it may be feared,
that some tincture of the old leaven does still
remain in the minds of too many. Thus
much, at least, may naturally and reasonably
be supposed, that christians, upon separating
from the church of Rome, retained so much
of their former superstition, as to place too
great a difference between the sacramental
supper, and other religious duties. For this
reason they abstained from an attendance at
the Lord's table, while they observed the
other institutions of gospel worship ; and, by
this means, there might be propagated, in the
minds of many, from that day to this^ such a
notion of the peculiar holiness of this ordi-
nance, as that they are hardly brought to pay
a practical regard to it. Whether this is a
just account of the matter, or not, it is certain,
that many serious, good people entertain mis-
taken apprehensions of the holiness of this
ordinance ; otherwise they would not be
56 Religious Fears and Scruples
induced, from such apprehensions, to abstain
from the use of it. It can, with propriety
and truth, be called an noly ordinance, only
as it was appointed to an holy purpose and use,
and as it is a proper and powerful means to
make the observers of it holy, according to
man's measure as God is holy. And surely,
as has been said, this is a good reason why
we should join in celebrating the Lord's-Sup-
per ; but a very bad one why w^e should neg-
lect to do so. Surely, the reasoning cannot
be just, the supper of the Lord is holy, as be-
ing a divine appointment happih^ calculated to
make men holy ; I ought not therefore to be
a partaker at it, I may not approach to it. How
glaringly absurd is such arguing as this !
Whereas, the arguing, on the contrary, is
strictly right, and strongly conclusive, the sa-
cramental-supper was instituted with a view
to make men holy, and is powerfully fitted to
such a purpose, it is therefore my wisdom, my
interest, my duty, to be a partaker at it ; and
the more holy it is, on account of its tendency
and suitableness to make men holy, the more
wise I shall approve myself, the more I shall
consult my truest interest, the more will my
conduct agree with what is right, proper, and
mentioned and considered. 57
fit, while I am instant, steady, and diligent in
paying a religious regard^ in my practice, to
this sacred institution of the gospel.
So that, upon the whole, the fear any seri-
ous, thoughtful, christians may have on their
minds, relative to their participation of the
Lord's-Supper, as taking rise from the holi-
ness of this rite of gospel worship, has really
no just foundation. You should rather fear,
my brethren, lest you should dishonour Christ
by neglecting a divinely appointed mean, and
the most wisely and powerfully adapted one,
in order to your being holy, while you neglect
to give your presence at the sacramental table.
Yoti cannot indeed expect to be holy, to be
sure not eminently so, while you disuse this
special and powerful means in order to it.
Another thing, that keeps some from the
gospel-supper, is a fear lest they should not
live as may be reasonably expected of those,
who " eat and drink in Christ's presence ;"
they think, and with great truth and justice,
that all, who come to the table of the Lord,
should adorn their character, as the disciples
of Christ, by a well-ordered conversation ;
causing their " light to shine before others,
that, seeing their good works, they may glo-
58 Religious Fears and Scruples
rify their Father in heaven." But they fear,
lest they should not " walk worthy of the
Lord." Others, they observe, are too fre-
quently faulty in this regard, to the reproach
of Christ, and scandal of his holy religion ;
and, fearing lest they should be thus faulty,
they are restrained from coming to the sup-
per of their Lord ; imagining they hnd better
be non-attendants at it, than run the hazard of
this guilt.
To such I would say, your fear is just, but
does not operate in a right manner. You
ought to be ''jealous over yourselves with a
godly jealousy ;" encouraging a fear, lest you
should act an unworthy part, and dishonour
your Saviour, by a walk in the world unbeco-
ming the gospel, and the highest profession of
its bonds on you. But then, it should be
your care to govern the influence of this fear,
so as that, instead of being an hindrance to you
in duty, it may rather invigorate your endea-
vours to put it fully in practice. Your fear is,
lest you should not honour your profession ;
and it is a fear that well becomes all the pro-
fessors of Christianity. But what ought, in
true reason, to be its operation ? Surely, not
to restrain you from making a profession.
mentioned and considered. 59
This would be a counter action to its proper
design, and genuine tendency. It should
rather put you upon greater watchfulness
and circumspection. It should quicken
your zeal, and make you more earnest
and resolute in your endeavours, under
the blessing of God, to behave in the world
with that sobriety, purity, and righteousness,
which become those who sit down as guests
at the table of Christ.
It is observable, the holy apostles were
afraid lest those who professed faith in Christ,
and were admitted to break that bread, which
is the instituted memorial of his broken body,
should be unmindful of the bonds of God that
were upon them, and live in a manner unwor-
thy of their character as the disciples of Christ.
But how did their fear operate ? Not by ad-
vising men to forbear professing Christ, or
eating or drinking with him at his table. Not
a word of this tendency is to be met with, any
where in the New-Testament .But, in conse-
quence of this fear, their exhortations were to
" hold fast the profession of their faith ;" to
'' take heed, watch and pray ;" to be dihgent
and laborious that their walk in the world
might be *' worthy of that God who had cal-
60 Religious Fears and Scruples
led them into his kingdom." And this should
be the influence of the fear I am now speak-
ing of ; and this will be its influence, if duly
regulated. It will not restrain any from re-
membering the dying love of their Lord, in
the way of his appointment, but rather first
urge them to it, and then make them earnest
and faithful in their endeavours to behave, in
all respects, as those ought to do, who are ad-
mitted to so near communion with their
Saviour and Lord.
1 sliall not think it either impertinent, or un-
seasonable, if I add a word here to those com-
municants, who, by their unguarded, unbe-
coming conduct, are the occasion of that fear
in the minds of many, which restrains them
from joining with their christian brethren iu
partaking of the symbols of Christ's body and
blood. It is too glaring a truth to be disown-
ed, that, among the guests at the sacramental
supper, there are too many who live as though
they were insensible of the bonds they are un-
der to " order their conversation in simplicity
and godly sincerity, not by fleshly wisdom,
but by the grace of God." Instead of being
bright examples of those virtues that are orna-
mental to christians, and honorarv to the reli-
7nenHoned and considered. 6 1
gion they profess, they are too much confor-
med to this evil world, and appear too like
the men of it. The plain truth is, the unhal-
lowed lives of those, who sit down at the
Lord's table, has been a stumbling-block to
many serious, considerate, well-disposed per-
sons. Far from exciting them to glorify God
by the lustre of these graces, they have rather,
by their unchristian behaviour of themselves,
made them afraid of professing Christ, lest
they also should be a reproach both to him,
and his holy religion. This, my brethren,
is utterly a fault. We who " call Christ
Lord, Lord, and eat and drink in his pres-
ence," should above all things make it our
care to " walk worthy of him unto all pleas-
ing." We should keep at the utmost dis-
tance from every thing vicious and immoral ;
and not only so, but should be found in the
practice of all the virtues that are amiable
and praise- worthy. We should be grave and
modest in our behaviour, sober and use-
ful in our discourse, diligent and faith-
full in our respective calHiigs, just and hon-
est in our dealings. We should daily live in
the exercise of meekness, patience, faith, tern-
62 Religious Fears and Scruples
perance, humility. We should be court-
eous in our converse, gentle, kind, peaceable,
and obliging in our carriage ; and, as we have
opportunity, should, according to our ability,
** do good to all men, especially to the hous-
hold of faith." In a word, ** whatsoever
things are true, whatsoever things are honest,
whatsoever things are just, whatsoever things
are pure, whatsoever things are lovely, what-
soever things are of good report, if there be
any virtue, and if there be any praise, we
should think on these things," so think on
them as to exhibit in our lives a conspicuous
example of them : So shall we honour our-
selves, and reflect glory on our Saviour and
master, Jesus Christ ; and, instead of deter-
ring others from the table of the Lord, we
shall, in the most constraining manner, invite
and urge them to be present as guests at it. —
But to leave this digression, if any should
please so to call it.
Another difficulty still in the way of some,
is a fear, lest, if they should be overcome to
commit sin after they have ate and drank at
the' sacramental supper, they should never ob-
tain forgiveness. This may not be a difficul-
mentioned and exainined. 63
ty that has perplexed the minds of many ; but
some, I have reason to think, are kept from
the Lord's- Supper through fear, taking rise
from this view of the matter.
But it is a fear altogether imaginary. * No-
thing in all the Bible gives the least counte-
nance to it. Far from this, we are assured,
in that sacred book, ** that if any man should
sin," be it before, or after, his breaking and
eating bread at the sacramental table, *' we
have an advocate with the Father, Jesus the
righteous, who has been the propitiation for
our sins.'* And this Jesus, who died a sacri-
fice for transgression,has himself most peremp-
torily declared in terms too plain and express to
be easily misunderstood, that but one sin, the
sin of blaspheming the Holy Ghost, is excep-
ted out of the gospel-grant of pardoning mer-
cy. So that, whatever our sins may have
been, and whensoever committed, whether be-
fore or after a profession of Christ, and eat-
ing and drinking in his presence, they come
within the reach of offered and promised for-
giveness, and shall certainly, upon our repent-
ance, be pardoned for the sake of Christ, and
on account of that atonement he has made for
the sins of men.
64 Religious Fears and Scruples
It is true, sins that are commtited after the
highest profession of love to Christ, and sub-
jection to his authority, are aggravated in their
guilt ; but whatever aggravating circumstan-
ces attend then, they are not such as will ob-
struct the bestowment of God's mercy in the
remission of them, in regard of those, who, in
the exercise of true repentance, repair to him.
for this blessing. Those words of the apos-
tle Paul contain enough in them, forever to
satisfy us of this, " where sin has abounded,
grace does much more abound ;" though we
should take care we do not abuse this grace,
by encouraging ourselves to sin, tliat God's
grace in the pardon of it may abound towards
us. This would argue the basest ingratitude.
Shall we be evil, because God is good ? God
forbid !
It is true likewise, if any, after such serious
impressions as have put them upon an atten-
dance '' on the word, breaking of bread, and
prayer," relapse into thoughtlessness and se-
curity, insomuch that they can sin wilfully,'*
and in an habitual course, '' the latter end with
them is worse than the beginning ;" the dan-
ger awfully great, lest they should '* fail of the
mentioned and considered. 65
grace of God" and be '^ not again renewed to
repentance." But the case even of this kind
of persons is not without all hope. It is pos-
sible they may be awakened to a just sense of
things, and be brought to that " repentance
which is unto life, not to be repented of ;"
though their state, it must be acknowledged,
is hazardous ; as they cannot be renewed by
repentance without extreme difficulty.
The apostle Paul sometimes supposes, that
professors of religion, even those among them
who have been admitted to the highest privi-
leges of God's visible kingdom, may shame-
fully backslide. And what does he say here-
upon ? Does he put any upon neglecting gos-
pel institutions through fear, lest they should
afterwards relapse into sin ? Far from this, he
advises them to be steady and persevering in
the use of them ; and to take occasion from
fear of a relapse, to be cautious and circum-
spect, to look well to themselves, to be upon
their guard, and to hold out against all oppo-
sition in the way of well-doing, that, being
faithful to the death, they may obtain the
crown of eternal life. And this should be
the influence of our fear, respecting sin after
66 Religious Fears and Scruples
having ate and drank at the table of the Christ.
Instead of keeping us from this duty, it should
keep us upon our guard, and make us the
more watchful over our hearts and lives.
Another difficulty yet in the way of many
to their attendance at the sacramental supper,
is, a fear, lest they are not prepared for so
sacred an ordinance.
To this it might be sufficient to say, the
duty of this kind of persons is so plain, as not
to admit of dispute. They should instantly
set about the work of preparation, and give
themselves no case, until it is accomplished ;
and the rather, because, if it is the real truth,
that they are essentially wanting in a prepared-
ness, in the frame of their minds, for an ap-
proach to the table of Christ, they can have no
good hope towards God. They are unmeet
for the kingdom of heaven, and shall not be
admitted to sit down there at the eternal sup-
per of the Lamb. And, surely, this is not a
state to be continued in with peace and quiet
of soul.
But, as this difficulty is the most common
one, and keeps a great many from the sacra-
mental table, I shall be^more particular and
mentioned and considered. 67
distinct in offering what may be sufficient to
remove it away.
You say, you fear whether you are prepar-
ed to eat bread and drink wine with Christ at
his table ; and your fear restrains you from
attending this instance of duty.
Permit me to ask you, what do you mean
by this preparation, you are afraid you are
destitute of ? This is an important question
in the present case, and the true answer
to it will make way for the removal of
all the difficulty that is perplexing to you.
Do you mean, when you say you are not
prepared for the sacrament, that your state is
such, as that, if you attend this duty, it must
be done with some mixture of frailty and im-
perfection ? If this is what you mean, you
are to be plainly told, that you will never be
able to attend the memorial of your Saviour's
death in a manner perfectly freed from all mix-
ture of sin. You will, as long as you live,
continue frail, imperfect creatures ; and God
has made no provision in the Gospel to pre-
vent it. If therefore you imagine, you must
iiot come to the sacrament, until you can at-
tend there without any mixture of corruption,
you must never come : And should others
68 Religious Fears and Scruples
think as you do, neither would they come ;
the consequence of which would be, that the
sacramental supper would have no guests to
attend it ; nor indeed ought it to have any.
The real truth is, our Lord appointed the me-
morial of his death for poor, weak, imperfect,
and sinful creatures, as the best of men always
have been, and always will be to the end of
the world. And if such may not remember
the dying love of their Lord, in the way of
his appointment, it must never be done in
this world, and so never done at all. For
good men, in the coming world, will be above
the need, or use, of this, or any other instru-
mental mean, being perfect in their conformity
to the image of Christ, as he is to the image
of the invisible God.
Do you mean, when you say you are not
prepared for the sacrament, that you have not
as yet attained to a confirmed, well establish-
ed state of goodness ? Surely, this should
be no bar in your way. It ought rather to
be a motive powerfully constraining you to
give your instant and constant attendance on
this institution of the gospel. For it was
appointed by Christ, the head of his church,
as a wisely and suitably-adapted mean, among
mentioned and considered. 69
Other things, to confirm the habits of grace,
and make them well established principles of
all virtuous and christian good practice ; and
it is, by the use of this divinely appointed
mean of grace, as well as by the word, that
we are to grow, from the state of babes and
children, to that of complete men in Christ,
You will therefore not only dishonour Christ,
but wrong yourselves, if, from such a mista-
ken notion, you neglect your duty. The
more weak and imperfect you are in good-
ness, the more reason you have for the use of
this mean of grace. How can you use a more
proper or powerful method to grew up to the
** fulness of Christ" ? You would, if you
were constant and conscientious in this near
approach to God, and intimate communion
with Christ, be formed more and more to the
temper of heaven, and a meetness for the em-
ployments of that blessed world. Sin would
continually grow weaker and weaker, and
grace stronger and stronger. In a word, by
thus commemorating the love of your Saviour,
you would use a divinely appointed mean to
strengthen your pious resolutions, invigorate
your virtuous principles, and animate your
pious endeavours to grow in a likeness of
70 Religious Fears and Scruples
God, and Jesus Christ, and every thing that
is spiritually good.
Do you mean, when you say you are not
prepared for the sacrament, that you are igno-
rant of its nature, or of the manner in which
you "should attend at it ; and, not having suf-
ficient knowledge relative to this institution
of religion, you fear you should do ill to
come to it ?
The answer here is easy and short. If you
are in earnest in speaking of this as a difficul-
ty, and it is the real truth that you are thus
ignorant, there is no need you should long
continue so, and the fault will be your own, if
you do. You are favoured with all advan-
tages, in order to gain a sufficiency of know-
ledgCj with reference to the sacrament. You
have the Bible in your hands, which records
its institution, explains its nature and design,
and directs as to the manner of attending at
it. You have, likewise, within your reach, a
variety of valuable books, purposely written
by the best of men, for your help in under-
standing the scripture upon this head. You
may also repair, w^henever you please, to
christian friends and ministers, for all needed
instruction. And if, under the enjoyment of
mentioned and considered. 71
such advantages as these, you continue igno°
rant, the fault will be your own, and it will be
inexcusably great. It will indeed be evident,
that this difficulty, with which you excuse
yourselves from coming to the sacrament,, is
a mere pretence. It will surely be so es-
teemed by your Saviour, who will also be
your Judge in the great day of reckoning.
Do you mean, when you say you fear
whether you are prepared for the sacrament,
that your fear is, whether you are the sub-
jects of the saving grace of God, and so think
you had better stay away from this ordinance,
until you are more free from doubt upon this
head ?
To such, as it is my design more largely
to consider this difficulty by itself in its pro-
per place : I shall only say at present, It may
be, your fear, lest you have not been parta-
kers of the grace of God in truth, is a false .
one. You may, notwithstanding this fear,
have ** passed from death to life," and be
known by Christ to be in the number of those
who are kis in the special and eminent sense.
Many, among the true fearers of God, have
lived, and died, under the prevalence of
uncomfortable fears, respecting their spiritual
72 Religious Fears and Scruples
State. It is therefore no sure argument, that
you have not been formed to a likeness to
God in his moral glory, that you have no live-
ly perceptions of it, but rather conflict with
doubts and fears, lest this should not be the
truth of your case. And let me further say
here, the most likely way you can take for
the removal of your doubts and fears, is, to
give your attendance instantly, and to contin-
ue it statedly, at the sacramental table. What
matter of wonder is it, you should be in doubt
aboivt the goodness of your state, while you
habitually neglect your duty in as plain and
evident and article, as any in the Bible ? God
may be displeased with this sin of yours, and
** hide his face'^ from you. And what is also
worthy of serious considerations while you
neglect the sacrament, you neglect a mean of
grace happily and powerfully suited to give
you such views of the love of Christ, as may
excite the exercise of love to him, in a degree
enabling you to say, ** Lord, thou knowest
that I love thee." There are, among serious
good christians, who can tell you, they have
come away from the sacrament with a refresh-
ing sense of their interest in the dying love of
mentioned and considered. 73'
their Saviour, though they have gone to it in
darkness and perplexity.
But let it be supposed, that you are not as
yet in what the scripture calls a regeneratd^
state. Is there nothing, at the sacramental
table, that is fitted to beget in you the life of
God, and true holiness ? Have there never
been instances of those in whom the work of
grace was began with power, by means of a
crucified Christ, here exhibited to open view ?
And why may not you also be thus effectual-
ly wrought upon, under the influence of divine
grace ?
I would not, by what I now say, be under-
stood to encourage those to come to the ordi-
nance of the Supper, who are thoughtless and
unconcerned, insensible of sin, and unresolved
as to putting themselves under the guidance,
instruction, and government of Christ. But
this is far from being the case of those I am
speaking to. Their fear of coming to the sa-
crament, lest they should come in an unpre-
pared manner, sufficiently discovers their tem-
per of mind ; indicating it to be religious, if
not gracious. They would not offend God ;
74 Religious Fears and Scruples
they had rather omit duty, than do it under
the apprehension they should hereby displease
him. They are the subjects of a serious, if
not a saving sense of God and divine things.
It is their concern, that they might honour and
serve him ; and that they do not do it in the
article under consideration is owing, rather to
their reverence of the divine majesty, that the
want of regard to his governing authority.
And are persons of this character essential-
ly defective in their preparation for an attend-
ance at the table of the Lord ? It ought not
to be supposed. It may rather be thought,
they will be esteemed by our Saviour wel-
come guests. They had certainly better wait
upon Christ at this ordinance, with this pre-
paration, than totally absent themselves from
it.
You say, you are afraid to come to the sa-
crament, lest you should come being unpre-
pared for this sacred duty. Let me ask you
hereupon, have you no fear upon your spirit,
as taking rise from a total neglect of this gos-
pel-appointment ? Is there no sin, or danger,
in a continued course of practically throwing
disregard upon as express an institution of
mentioned and considered. 75
Jesus Christ, as any in the sacred books ?
There certainly is, my friends, both sin and
danger in neglecting to remember the dying
love of Christ, in the way of his appointment ;
and both the sin and danger of this neglect,
continued in from one period of life to anoth-
er, are much greater, and ought therefore to
be much more feared, than a mere defect in
the degree of preparation. Let it be acknow-
ledged, it is a fault to come to the sacrament,
unless we are in some good measure prepared
in the habitual frame of our minds ; but it is
a fault likewise, and a much greater one, total-
ly to abstain from it. And let me add, nor.e
are more likely to come in a prepared manner,
than those who fear to come lest they should
be unprepared. This fear will influence them
to a becoming care, that they may eat of this
bread, and drink of this cup, not in a thought-
less, customary manner, but in a religious
frame of mind, as those who distinguish be-
tween the sacramental, and common bread
and wine, looking upon them as the symbols
of Christ's body and blood, and partaking of
them as such, in the exercise of faith, affection,
zeal, and hearty desires to be spiritually ben-
76 Religious Fears and Scruples.
efitted by them. It wcy6 to be wished, ali
who come to this ordinance would come with
this preparation of mind. It would^ ' in this
case, be better attended than it commonly is,
more to thc^lory of God through Christ, and
more to the edification of communicants in
faith, and love, and comfort.
There are yet other difficulties to be men-
tioned. But these must be referred to some
other opportunity. The good Lord bless
what has been said, that it may be beneficial
to us.
AMEN.
SERMON IV
ACTS ii. i%
And theij continued sleadfasLlij — in breaking of bread.
X HAVE taken occasion^ from these vvords,,
to apply to several sorts of persons, in refer-
ence to their celebration of the sacramental-
supper. The last I spake to, were those, who
would gladly remember their Saviour and
Lord in this way of his appointment, but thnt
they are hindered by various perplexing
doubts and fears. Some of these I have al-
ready mentioned, and endeavoured to remove.
The next difficulty, which I now proceed
to consider, arises from a fear some have, lest
they should not eat and drink at the supper of
78 Religious Ftars and Scrupkii
their Lord in that spiritual manner, with-
out which they should only sin, if they should
be guests at it. They imagine, they must be
the subjects of spiritual life, or they can-
not take of the bread, or wine ; or eat of the
one, or drink of the other, in the exercise of
that faith and love, without which they should
rather profane the ordinance, than to attend
on it to the honour of Christ, or the profit of
their own souls. They had therefore, they
conclude, better stay from it, until they are
made spiritually " alive to God through
Christ."
It is obvious to say in reply here, that no
one can pray to God, read, or hear his word,
or perform any religious duty in a spiritual
manner, unless he is the subject of spiritual
life. Fear, therefore, as taking rise merely
from an apprehended want of this life, if con-
sistent and uniform in its o[^ralion, will re-
strain persons from every instance of piety,
as well as this of remembering their Saviour at
the sacrament. They ought indeed, upon
this principle, no more to pray, or hear God's
word, or attend on any institution of religion,
than this of the Supper. For, not being pos-
sessed of spiritual life, they can no more per-
mentioned and considered, 79
form the former of these duties in the spiritu-
al sense, than tlie latter. And what are we
now brought to in real consequence ? Reli-
gion, in all its branches, must be neglected,
by all who have not '' passed from death to
liie." And does this comport, in any inea-
sure, with the requirements of the gospel ?
Was it the view of God, in instituting the
means of relifrion, that thev should not be
used, until one of the main ends, proposed by
them, is effectually answered without them ?
Was it his design, that persons should sit
idle, and do nothing, until, by the power of his
grace, they are changed into " new men in
Christ" ? The holy Bible, that infallible rule
of direction, no where suggests anything to
this purpose. On the contrary, it puts men
upon the use of means as the way, and the only
wa}^ in which they may expect to be made
*' partakers of the divine nature." The " clean
heart," and the " right spirit," are, upon the
gospel plan of mercy, obtainable blessings.
But how are they to be obtained ? Says the
answer of God himself, '^ I will be inquired
of to do this for you." And that is the ad-
vice of our Saviour Jesus Christ, not to those
only who had grace already, but to those also
80 Religious Fears and Scruples
who had it not, " Ask, and ye shdl receive ;
seek, and ye shall find ; knock, and it shall
be opened to you." And Simon Magus,
though at present destitute of a principle of"
spiritual life, was yet directed by an inspired
apostle " to pray God if perhaps he might be
forgiven." Merely the want of a spiritual
principle cannot therefore be a good reason,
why we should not be in the use of any insti-
tuted mean of religion. If it is, those ought
not to pray, who are not spiritually alive to
God. For they can no more spiritually per-
form this duty, than any other ; and if duty
may not be performed, unless spiritually pec-
formed, they may no more pray than " break
bread" at the Lord's table. But persons, not
spiritually alive, are not only allowed, but
expressly directed, even by God himself, to
pray to him : From whence it unquestiona-
bly appears, that merely the want of spiri-
tual life is not a valid reason, why duty, in any
instance whatever, may not be attended.
There are, my brethren, other principles,
besides that of spiritual life, from which per-
sons may perform duty. They may do it
from a principle of fear, " being persuaded
thereto by the terrors of the Lord" ; they
mentioned and considered. 81
may do it from a principle of hope, expecting
in this way to obtain the divine favour ; they
may do it from a principle of obedience, as
having their minds impressed with a serious,
deep sense of the bonds of God that are upon
them ; yea, they may do it from a principle
of faith that is real, though it should fall short
of that which is saving : All which are good
principles of action, though not the highest
and best.
And, in consequence of these principles,
that are good in themselves, they may perform
duty also in a manner morally, if not spiritu-
ally, good ; they may do it heartily, in oppo-
sition to hypocrisy ; they may do it earnestly,
in opposition to heedlessness and formality ;
they may do it with awakened affections, in
opposition to dulness and coldness ; yea, they
may do it in the exercise of a real faith in
God, and in his Son Jesus Christ, though
their faith should not be that precious faith,
which is peculiar to the justified through the
redemption that is in Jesus Christ.
And as duty in general, and as it respects
the breaking of bread at the Lord's table in
particular, may be performed from such prin-
ciples and in such a manner, sliall any4ive in
82 Religious Fears and Scruples
the omission of it, merely because they cannot
perform it from a principle, and in a manner,
still higher and more noble ? This, surely,
is not right. It cannot be justified, either
upon the footing of reason, or revelation.
It is readily acknowledged, when men, be-
sides being destitute of a spiritual principle,
have so little sense of the nature and obliga-
tions of religion, as that they can attend its
duties in a thoughtless, careless, customary
manner ; or engage in the performance of
them, only that they may be in the fashion,
or with a view to wear a cloak for reputation,
or that they might the more advantageously
carry on their worldly and carnal designs :
I say, when, besides the mere want of spiritu-
al life, persons are in a disposition thus to at-
tend duty, they had as well not do it at all.
Perhaps, it would be less dishonorary to God,
to omit it, than to perform it thus heedlessly
and hypocritically. But shall the same be
said of that performance of it before descri-
bed ? Shall those, who, though they are not
spiritually alive, yet have upon their minds a
serious sense of God and religion, and can
attend its duties with earnestness, affection,
and faith ; shall such as these discourage
mentioned and examined. 83
themselves herefrom, or be discouraged by
others ? It ought not to be. There is cer-
tainly a wide difterence between thoughtless,
senseless, secure sinners, and those who are
earnestly concerned about the great affairs of
religion, — who are disposed to seek God with
their heart, and to wait upon him in all the
ways of his appointment, that they may be
savingly enlightened, and quickened by him.
The prayers of the former may be abomina-
tion to him, much more a participation of the
symbols of Christ's body and blood ; while
he may regard the former, approving of their
endeavours, in the use of the means he has ap-
pointed, in order to their being spiritually
blessed by him. Did our Saviour ever dis-
courage such from coming to him ? Was
he not rather moved with compassion towards
them ? Was he not particularly urgent with
them '* to seek God that he might be found
of them" ? And were there none in the apos-
tles' days, not better qualified, who sat down
at the sacramental supper ? Those holy men
of God gladly admitted multitudes of this
sort to communion with them in " breakins:
of bread." And could they now speak from
the excellent glory, I doubt not but they
84 Religious Fears and Scruphs
would say, their fears were groundless ; they
ought to get the better of them, and not suf-
fer themselves, any longer, to be detained
from so advantageous a mean of religion as
that of the sacramental supper. And this
leads me
To another difficulty in the way of some ;
and this is, an apprehension of the Lord's
Supper as intended, in its appointment, for
those only, who are partakers of the grace of
God in the special, or saving, sense. The
ordinance, say they, is a privilege appropriated
to persons of this character. No other have
a right to it ; and should they lay in a claim,
it would be, in the view of God, nothirtg bet-
ter than presumption. And as we are in
doubt whether our faith is that by which " the
just shall live," we doubt our having aright
to the sacrament, and so had better stay from
it, until we are well satisfied that we are be-
lievers unto life. This is a difficulty that has
often lain heavy upon the minds of too many ;
either keeping them from the table of the
Lord, or making their presence there uncom-
fortable, if not, at times, greatly distressing.
To such I would say,
mentioned aiid considered. 83
If it is indeed the truth, that the sacrament-
al supper is designed for those only who are
endowed with saving grace, none but such
ought to come to it : Nor ought any other to
be encouraged to do so. This is a plain case,
so plain as not to admit of dispute. And as
their right to come, is, upon this suppo-
sition, essentially connected with their being
the subjects of true grace, they must be well
satisfied they have this grace, or they cannot,
upon just and soHd grounds, be satisfied that
they have this right. And was there no
other reason to question, whether it is a
truth, that the sacramental supper is appro-
priated to those only who are believers in the
saving sense, insomuch that none else may
warrantably come to it, this I should esteem
a very good one. For who then would eat
and drink at the Lord's table, but those who
had some good degree of assurance, respect-
ing the safety of their spiritual state ? And
how few, alas, are these ? It is truly a rare
thing to meet with christians that have got
above doubts and fears, relative to the good-
ness of their character in the gospel estimation.
The table of the Lord must consequently.
8.6 Rdigioiis Fears and Scruphs
upon the impleaded supposition, be surpris-
ingly thin of guests ; unless those should
appear at it, who had no right to be there,
or, what amounts to the same thing, in the
present case, who did not know that they
had this right, or that were any other than
bold intruders ; for this they could no other-
wise know, than b}' being beyond doubt as
to the goodness of their state God- ward.
Surely, it was never the intention of our
Saviour, in appointing, the sacramental
supper, to limit an attendance at it to those
few only, who had got above doubt or fear,
as to their being christians in the saving sense;
and yet, this must have been his intention, if
those only may warrantably give their
attendance, who are the subjects of true
grace; because they must know themselves
to be so, or they cannot know they have any
divine warrant to eat of this gospel-supper.
The plain truth is, this restriction of a right
to the sacrament, will at once exclude
multitudes from it who are real christians,
because they are weak and doubting ones.
None such, if a right to this ordinance is
connected with the reality of grace, ought to
come to it. For, so far as thev are in doubt
iiieniionea and coimcierea. 8^7
of their being real good christians, they must
clowbtofthe lawfulness of their being guests
at it. And if they doubt of their right to be
at the sacrament, they will incur the charge
of guilt if they come to it. That saying of
the aposde Paul, Rom.xiv. 23, is as applicable
in the case of doubting as to a right to the
Lord's- Supper, as in the case he particularly
mentions, " He that doubteth is damned*
* The word, rendered here damnation, means the
judgment of a man's conscience, fastening upon him
the charge of guilt. And this it will do, in the case
the apostle is upon, if it does its proper office ;
'-because, (as he goes on to reason) he eateth not of
faith," that is, he eateth, not being fully persuaded
in his mind, that he might lawfully eat. And this
is sin. For as it follows, in the next words,
" whatsoever is not of faith is sin ;" that is, whatever
a man doth, not being persuaded, so as to be beyond
doubt, that he might lawfully do it, he sins in what
he does. Faith stands here in opposition to doubting^
and therefore means such a persuasion of mind as
leaves no room for hesitation, as to the lawfulness
of an action. The greek work translated here
doubteth, is, as Mr. Lock observes, in Rom. iv, 20)
translated staggered', and is there opposed to strong
in faith ; or to fully persuaded, as it follows in the
next verse : And this exhibits the true meaning of
the apostle, in the text we arc upon. His words, it
f B Religious Fears and Scruples
if he cat, because he eateth not of faith ;"
that is, he stands condemned in his own
is true, were spoken with reference to eating, or
not eating, meat that had been offered to idols. If a
man doubted, whether he migl)t eat of such meat, he
would be now condemned, in conscience, if he did
eat; because he did that which he was not fully-
persuaded in his own mind he might do. But his
reasoning will hold equally strong in the case before
us. If it is a man's professed principle, that he
ought not to be a partaker of the sacramental
supper, unless he is the subject of that faith which
is connected with everlasting life, he will stand
condemned by his conscience, if it judges rightly,
as chargeable with guilt, if he partakes while
doubting^ whether he is possessed of this faith. If
he is not so fully persuaded that he is, as to have
got beyond doubt, " he sins, because he does not this
in faith ;" that is, <vith a pertuiasion of mind, ex-
cluding all doubt, ihiit he acts in this matter, as
divinely warranted hereto. Whenever a man doubts
of the lawfulness of an action, it is not possible he
should do that action, believing that he may lawfully
do it ; that is, in the exercise of a faith that is
opposite to, and excludes doubting, which means
the same thing with a clear, full, and strong persua-
sion of mind ; and unless he has this faith, or full
persuasion of soul, he "sins," if we may believe
the apostle Paul. Upon the principles therefore,
that saving grace is a qualification, v/ithout which
none have a right to partake of the Lord's-Supper,
mentioned and considered. 89
conscience, because he eats, not being fully
persuaded it was lawful for him to eat.
none ought to do so, until they are freed from all
doubt as to their being thus qualified. Simple ho/ie
will not, in this case, be sufficient ; no, nor a /irevall-
ing hojie. A man m.ust be so fully persuaded, as to
have no doubt hanging about his mind. And should
he have been a partaker of the ordinance of the
supper an hundred times, if he found himself to be
in a doubting state, with respect to the real truth of
his character as one that was savingly converted,
it would be his duty to observe this institution na
more, until his doubt was removed ; otherwise he
would sin ; for whosoever eats and dritiks at the
sacramental supper, according to the principle we
are considering, not having a clearly full and
satisfactory persuasion in his own mind, that lie is
born of God, not only sins, but his conscience will
tell him that he sins, if it is faithful to do its office. .
In this view of the matter, which is an apostolick
one, those who have not as yet been at the table of
the Lord, ought not to appear there ; neither should _
those dare to come again who have often been there,
if in the state David was in, when he prayed, as in
Psal. 51. "make me to hear joy and gladness — cast
me not away from thy presence, and take not thine
holy Spirit from me ; restore unto me the joy of
thy salvation, and uphold me by thy free spirit ; or
if in the state of those, Isai. 1. 10. who, though
"fearers of the Lord, yet walked in darkness, and
saw no light." In a word, if a right to the sacra-
90 Rellgluus feara and Scr2ipht<
Thousands of those who might be worthy
communicants at the Lord's table, and
receive great spiritual profit by being there,
will be excluded from it, if those only may
mental supper, and that faith by which a man is
justified, are inseparably connected by the gospel
constitution, no one, whether he never has been, or
now is a communicant at it, ought to appear a guest
there, unless he is sure that be is a believer to life,
that is, so persuaded of this as to have no doubt
about it in his mind. If these now are all excluded,
and exclude themselves they must, or be condemned
by their own consciences as chargeable wiih guilt if
they do not : I say, if all these are excluded, how
amazingly thin will be the appearance of guests at
the sacramental supper! By far the greater part in
all our churches must no more come tp this
ordinance as communicants, until they are so
satisfied of the goodness of their state, in the
spiritual sense, as to be in no doubt about it : And^
periiaps, there may be some cliurches to whom it
ought not to be administred, there not being a
sufficient number in them that can " eat in faith ;"
that is, with such a persuasion of their being the
subjects of converting grace, as excludes all doubt
from their minds. Perhaps, this may be the case
with respect to some at least of llieir pastors ; who
then shall administer the ordinance to them ? Surely,
our Lord could never intend to make an attendance
at his table a matter of almost constant perplexity to
his disciples !
inentioned and considtred. 91
rightfully come to it, who can come, not
doubting of the goodness of their character as
christians. I cannot suppose our Lord has
made the way to his table so strait and
narrow ; neither can I bring myself to think,
that he ever intended this appointment of his
religion to be an occasion of embarrassment
to the minds of his disciples, those of them
especially that are weak, or fearful, and need
rather to be encouraged to, than deterred
from, the practice of their duty.
The most proper and direct answer there-
fore to the difficulty under consideration is, a
denial of the foundation on which it is built,
namely, that saving grace is a qualification
without which persons may not come to the
table of the Lord. If those may wan antably
come, as allowed by their Lord to come,
who have not as yet attained to that faith
which is saving, ciiU ground of perplexity
from this quarter is at once removed away.
And that this is tlie real truth, I shall en-
deavour to make evident to vou. And that
I may do it in the most easy, and yet most
satisfying way, I shall turn your view to the
practice of the inspired apostles, in admitting
92 Religious Fears and Scruples
persons to commnnion with them in '* break-
ing of bread."
x\nd was this such as will countenance the
thought, that nothing less than a faith that is
saving will qualify for the sacrament, or that
none who are not thus qualified, ought to
come to it ? Far from this, their practice ob-
viously and unavoidably leads us to think just
the reverse ; namely, that the sacramental in-
stitution was designed for the use and benefit
of professing believers in general, whether
their faith is of the special, or common kind.
It is certain, the several communities of chris-
tians, in apostolick times, were constituted of
two sorts of believers ; believers unto life,
and believers w^hose faith was not an abiding
principle of good action. And it is as certain
that they all, unless excluded for open scandal,
were partakers at the Lord's table, and this
under apostolick direction ; yea, as having
some or other of the apostles at their head,
and leading in the administration. Nay, it is
evident beyond dispute, that it was the prac-
tice of the apostles to admit professing believ-
ers to the supper of the Lord under circum-
stances, wherein neither they, nor the persons
themselves, could, upon rational evidence,
mentioned and considered. 93
know, whether their faith was any other than
that common one which would consist with
their perishing beyond the grave. The three
thousand persons we read of, in my context,
as admitted to " break bread," with the apos-
tles, were admitted to this gospel privilege
the very day they were convinced that Jesus
was the Christ, and professed fliith in him as
such. And it is the truth of fact, that it was
their practice to receive persons to commu-
nion with them, in all the privileges of God's
visible kingdom, upon a bare profession of
faith in Christ, without waiting for evidence
from its fruits, that it was the faith by which
*' the just do live." We no where read, in
the sacred books, of their delaying to baptize
any, or to admit theni to fellowship in the
Lord's Supper, until it was made evident
either to them, or the persons themselves,
that they were the subjects of that faith which
is connected with salvation. Far from this,
they IMMEDIATELY baptized, and admitted
to the sacrament, all that professed faith in the
gospel-revelation, and upon this profession
only. Surely, they would not have been thus
hasty in their admissions to a participation in
gospel ordinances, if they had thought, that
94 Religious Fears and Scruples
christian professors might not, with the allow-
ance of their Saviour, join together in *' eat-
ing and breaking bread," until they were the
subjects of that faith which is justifying.
Had this been their sentiment, it cannot be
supposed, without dishonouring their charac-
ter, that they would at once, without any de-
lay, have owned all that made a profession of
faith as disciples, admitting them to fellowship
with themselves in all the privileges of the
gospel dispensation. It might rather, with
all propriety, have been expected, that they
would have taken time to advise, caution, and
guard their hearers ; waiting for credible evi-
dence, in the judgment of rational charity,
that they were believers in the saving sense
before they allowed them to be partakers at
the Lord's- Supper. Had they looked upon
it as a truth, that this ordinance was intended
by our Lord, in his appointment of it, for the
use of those only who were believers unto
life, it is unaccountably strange, that they
should have encouraged, yea, directed such
numbers to the use of it, upon a bare profes-
sion only, before there had been opportunity
for the trial of their faith, or the exhibition of
reasonable proof that it was of the saving kind.
mentioned and considered. 95
They knew that our Lord had said to believ-
ers in him, " then are ye my disciples, if ye
continue in my word." And again, *' not
every one that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven, but he
that doth the will of my father which is in
heaven." They knew also, from what they had
seen themselves, that, among those who had
professed faith in Christ, there were some, yea,
a great many, whose faith did not " work by
that love," either to God or man, which the
gospel makes necessary to denominate it a
faith that is saving. They could not there-
fore admit persons to christian fellowship in
gospel ordinances, merely upon a ver-
bal profession of faith, looking upon this
profession as credible evidence, that they
were truly sanctified. For it was not, in the
judgment of the largest rational charity, good
evidence in the case. Instead of being con-
vinced, upon just and solid grounds, that it
was a justifying fiiith, there was reason rather
to fear, at least, in regard of many, that it was
no other faith than would leave them short of
heavenly salvation. It ought not therefore to
be supposed, when the apostles so suddenly
admitted persons to baptism, and the Lord's-
96 Religious Fears and Scruples
Supper, upon a bare profession of faith in
Christ, that they imagined, that this profes-
sion gave credible proof that they were believ-
ers in the saving sense, or that they esteemed
them as such. It is far more reasonable to
think, on the contrary, that they understood,
by the faith here professed, no more than such
a conviction that " Jesus was the Christ," as
to be therefrom disposed and influenced to a
readiness to own him as their Saviour and
Lord ; and, in consequence hereof, to put
themselves under his care, guidance, and tui-
tion ; and to be found in the use of his ap-
pointments, as the best method they could
take to be further enlightened, improved, and
trained up in the way they should go, in order
to their finding eternal life. If gospel insti-
tutions are considered as a means wisely and
powerfully fitted to cultivate and improve
such a faith as this, and as designed by God
for the use of those who have it, in order to
their becoming christians, formed to a
" meetness, for the inheritance of the sanctifi-
ed by faith in Jesus Christ," the conduct of
the apostles was exactly such as it was proper
and reasonable it should be. It is beyond all
doubt with me, that this was their sentiment
mentioned and considered. 97
concerning these institutions ; and that this
also was their view in admitting these pro-
fessors to an attendance on them. Nor, un-
less they acted under the influence of this
thought, and with this view, is it possible, as
I imagine, to justify either the wisdom of
their conduct, or its faithfulness to God, or
the souls of men : Nor can they be justified,
upon any other scheme of thought, who en-
courage persons in the use of gospel institu-
tions, who are not clearly satisfied, upon
proper trial of their faith by its fruits, that it is
of the saving kind.
The plain truth is, no good reason can be
given, why the institutions of the visible
kingdom of God should not be intended for
the use and benefit of all professing christians,
seriously concerned about their souls, and ev-
erlasting salvation ; though their faith, at
present, should be no other than that which
is the efiect of the ordinary illuminations and
assistance of the divine Spirit. They are as
suitably adapted to beget, as to increase, a
faith that is saving. And it is, perhaps, in
the serious, diligent, persevering use of these
instituted means of grace, that persons, gQn-
98 Religious Fears and Scruples.
erally speaking, are made holy, really and
truly so, as well as improved in this gracious
quality of their miinds. Men, it is true, must
have faith in the gospel-revelation, before
they can attend its institutions, unless they
should do it from a principle of hypocrisy.
Accordingly the apostles admitted none to
christian communion, until they professed
faith in Christ.^ But, upon doing this, they
* It may be worthy of remark here, as those, lo
whom the gopel was preached in the apostles' days,
were either Jcvjs or Gentilefi, they could have ad-
mission into the visible kingdom of Christ, only by
baptism, with a previous profession of faith in him as
the Son of God, and Saviour of the world. But then
it ought to be considered, this profession they might
make from a real and strong persuasion of mind that
he was" the Son of God," and his religion that alone
by which they could be saved ; while, at the same
time, their faith, which was the ground of their ad-
mission into Christ's visible kingdom, might fall
short of that which would interest them in eternal
life. Our Saviour himself has put this beyond dis-
pute, not only by declaring more than once, in express
words, " that " many who believed on him" were
not believers unto life ; but by a variety of parables,
which he spake on purpose to convey this sentiment,
that persons might be visible members of his king-
dom, though their faiih was not of the saving kind ;
merdioned and considtrtd. {)Q —
received them into the kingdom of grace ;
not waiting for evidence that they were al-
as you may read at large, in the 1 3th chapter of
Matthew's gospel. Nay, so far was he from suppo-
sing, that all that professed faith in him, and had
thereupon been admitted, as disciples, into his visible
kingdom, were the subjects of that «' faith by which
the just do live," that he not only compares many
of them to tares growing up with the nvheai ; but
solemnly prohibits their being ^' rooted up," and
publishes it as his pleasure, that both be suffered to
<< grow together, until the time of the harvest."
One reason of this, without all doubt, was, that they
might, by the cultivation of gospel means, and ad-
vantages, be changed into good nvheat. In the nat-
ural world this is impossible ; but not so, in the
spiritual kingdom of Christ. Tares may be, and of-
ten have been, converted into luheat : And one thing
designed by our Saviour in suffering tares to have
a being in his church unquestionably was, tha
this conversion, under gospel culture, might be
effected. In this respect there is an essential differ-
ence between God's kingdom that is above, and his
kingdom here on earth. None but such as have
been partakers of the grace of God in truth shall
have admission g-ranted to them into the heavenly
kingdom. And provision has accordingly been made
to bring this into event. For one, that infallibly
knows " what is in man,*' is the appointed judge,
with whom it belongs to determine, who the persons
100 Religious Fears and Scruples
ready fit for the kingdom of glory, but put-
ting them at once under the enjoyment of all
are that shall have eiurancc into heaven. And none
but such as he knows, beyond the possibility of mis-
take, have been " sanctities! through faith in him,''
shall see his face there. And had it been, in like man-
ner, the intention of God, that none but the " renew-
ed in the spirit of their minds," should be admitted
into his visible church on earth, and partake of its
visible privileges, he would, without aH doubt, have
taken sufficient care, so to have guarded the affair
of admission as to have excluded all others. But
this he has not done. There is no divinely consti-
tuted judge, or judges, on earth, either among the
clergy or laity, considered singly, or as united in a
body, who are qualified to make a cei'tain judgment,
respecting the real character of any of those who
may desire to be admitted to fellowship m gospel
ordinances ; neither are the persons, who offer
themselves, always able to rn:'.ke a just judgment of
their own character, and never an absolutely certain
one. Christ is the one only judge of the internal
state of men ; nor will this be certainly known, until
the day of the revelation of liis righteous judgment.
It is, therefore, highly reasonable to think, that there
is a difference between the terms of admission into
the church on earth, and the church in heaven. If
they were the same, it would be absurd to suppose,
that no effectual provision should be made to keep
those out of the church here, who are disqualified for
an admission into the church of Qod that is above.
mentioned and considered, 101
gospel means, privileges, motives, and advan-
tages, that they might, by a wise and good
The plain truth is, it is no where suggested, in any
part of the old or new-testament, that all those who
are members of the visible church here, and admitted
to partake of its visible privileges, are really and cer-
tainly saints ; or that, as such, they will hereafter be
joined to " the general assembly, and church of the
first-born, which are written in heaven." The in-
tention of God, therefore, in erecting a visible king-
dom, here on earth, with a variety of visible means,
helps, privileges, and advantages, was not merely to
enlarge and brighten the qualifications of those, who
are already es,^entially qualified for heaven ; but to
form those also to a meetness for it, who may as yet
be destitute of this meetness : And the institutions of
this kingdom are all of them so contrived, as to be,
at once, equally and powerfully adapted, both to be-
gin, and carry on, the work of sanctification in the
souls of all that are members of it.
1 may properly subjoin here, the divinely appoint-
ed way, in which persons become members of the
visible church of Christ, is utterly inconsistent with
the supposition, that, in order to their being so, they
must be the subjects of saving faith, or judged to be
so. A profession of faith in Christ, in apostolick times,
was that^ without which, neither Jews nor Gentiles^
of whom the world then consisted, could, by baptism,
be admitted members of his visible kingdom. But
how was it possible, that even the apostles, much
J*
102 Religious Fears and Scruples
use of them, be made " men of God,'' formed
to a " meetness for the inheritance of the
less their successors in after ages, who could judge
by the outward appearance only, not having it in their
power to inspect the hearts of others, should be able
to determine, whether the faith they professed was
of the saving kind ? And it is certain, it was not
always of this kind, neither in the first times of the
gospel, nor in any age since. Shall we say then,
that those were not members in the visible kingdom
of Christ, whose faith was short of that which is
saving ? This must be said, if saving faith is a neces-
sary qualification in order to visible m.embcrship in
the church of Christ. And will it not herefrom una-
voidably follow, that it is impossible to know, who
arc, and who are not, members of Christ's visible
kingdom ? Yea, whether he has any such kingdom
in the world ?
Besides, it ought to be remembered, that the chil-
dren of those, who are members of Christ's visible
church, are, by the constitution of God, from their
first coming into existence, members of this king-
dom in common with their parents. So it was under
the Jewish dispensation. And so it is now under the
christian ; if there is any validity in one of the prin-
cipal arguments, by which we vindicate our prac-
tice, in baptising the infants of those, who are mem-
bers of Christ's church. We baptise them, because
they are born disciples, members, in common with
their parents, of the same visible kingdom, under
mentioned and examined. 103
saints in light." And it was, doubtless, the
design of God, in erecting the gospel dispen-
the administration of Jesus Christ. Baptism is the
badge, sign, or token of this privilege, by which they
are distinguished from the children of these parents,
who are without the pale of the church. With
respect to these, who are by fiir the greater part of
the visible kingdom of God, none will say, they were
when they first commenced members of this king-
dom, the subjects of saving faith. A membership
in the church of Christ was their birth-right, an
absolute grant of the favour of God toward them.
And members of this church they will be, whether
their parents bring them to baptism, neglect to do so,
or are hindered by the invented requirements of man.
For baptism, with respect to infants, is the mark of
Christ, publickly owning them as members of his king-
dom, not a rite by which they are admitted into it.
It will, perhaps, be said here, should it be allow-
ed, and the infant seed of believers are, in common
with their parents, members of the kingdom of
Christ, yet it must, at the same time, be affirmed,
that this gives them no right, when they come to
years, to special gospel ordinances. In order to
this, they must profess saving faith. in Christ, and ex-
plicitly covenant to be his : It is this, and this only,
that instates them in this right. The reply is, if the
gospel was to be preached to our native Indians, or
to other pagan people, or to the Jews in any place
Avhither they have been scattered, they would have
no right, any more than those the apostles preached
104 Religious Fears and Scruples
sation, with so many powerful, well adapted
means and advantages, to train up all that are
to, in their day, to special gospel ordinances, until,
by a previous profession of faith in Christ, they had
been admitted, by baptism, into that visible church of
which he is head. But this cannot, with truth, be
applied to those, who are already members of this
church ; as is the case, with respect to such adults
as had, in their infancy, the mark of disciples put
upon them by the water of baptism. How far it
may be expedient, as tending to edification, for these
previously to their coming to special ordinances to
profess faith in Christ, and openly covenant to be
his, I dispute not at present. But thus much I will
venture to say, that their right to special ordinances
is not at all founded on any such profession or cove-
nant, but on their membership in the church of
Christ. Being members of this church, as truly so
as those who communicate at the table of the Lord,
they have a divinely established right, when they
come to years, to all t%j&^ visible means, privileges,
and advantages of the gospel visible kingdom : Nor
has any church on earth a power delegated to them,
from him who is head over all, to hinder them from
the exercise of this right, unless their behaviour is
such as that, in a way of christian discipline, a stop
is put to it conformably to the direction of the gospel.
The plain truth is, they are either members of the
visible kingdom of Christ, or they are not. There is
no medium here. If they are members at all, they
are as much so as they can be. It is not in the pow-
mentioned and considered. 106
under it, as in a school, '* from faith to faith,"
from a common faith to a special one, and
cr of man ta make them more so than they are aU
ready. The owning the covenant, as it is called, that
they may have baptism for their children, according
to the manner of these churches ; or their owning
the same covenant, or a like one, that they may be
admitted, as we commonly speak, to full communion,
makes no alteration as to their membership in the
kingdom of the Son of God. They were before as
truly, and as much members in this kingdom, as
they are now. There are no half members miho.
visible kingdom of Christ. Whoever are members
at all, are whole members ; and, as such, have a
right, at mature years, to a seat at the table of th^
Lord, unless, by their unchristian conduct, they have
forfeited it. TliC churches of Christ, I fear, are gen-
erally and greatly wanting in their duty to those, who
are visible members of the same body with them-
selves, while they take little or no care, that they
pay due honour to the special institutions of Chris-
tianity. Instead of laying obstacles in their way,
preventive of this, they should remove them so far as
it is in their power ; giving them all the encourage-
ment, and assistance they may need. If they see
their way clear to bring their children to baptism,
and are seriously desirous of it, they should be per-
mitted to do it ; though religious fears and scruples
should restrain them from coming to the table of the
Lord ; in which case, they should be instructed in
meekness, with all long-suffering and forbearance.
106 Religions Fears and Scruples
from a special one in a lower degree, to an
higher, until the subjects of it are complete
in Christ.
But, if their neglect of this ordinance should appear
to arise from habitual carelessness and inattention, '
discovering their contempt of it, they should be re-
proved and admonished ; and, if finally obstinate in
their contempt, they should, in the gospel way, be
cut off from their relation to Christ. But I may not
carry this note to a greater length : Nor should I
have so enlarged it, had it not been my view to sig-
nify my sentiments, with respect to some of the dis-
putes of the present day ; which appear to me
founded on gross ignorance of the real nature of
Christ's visible kingdom.
Since the penning the above note, and putting it
into the printer's hands, I observed, upon occasion-
ally looking over the records of the First Church in
Boston, of which I am pastor, the following ques-
tions, with an affirmative answer to them.
" Whether the relation of immediate children of
church members be such, as giveth the church a
church-power over them? And^ consequently, wheth-
er it is the duty of the church to exercise that power
regularly upon them, that their knowledge ai^d life
may be answerable to the engagements of their re-
lation ? And whether it be the church's mind, that
solemn notice be given to them seasonably ? Voted
by the church in the affirmative, on the 29th of the
11th month, 1656. In agreement with this declared
meiiiioned and considered. 107
Enough has now been said to make it
evident, that saving grace is not a qualifica-
tion, vi^ithout which persons may pot come to
the supper of the Lord.
Two things are commonly objected against
Avhat has been said, which it may be proper
and needful to take some notice of here.
The first is the case of the Ethiopian eu-
nuch, who, upon desiring to be baptized, re-
ceived that answer from Philip, who had been
expounding the scripture to him, " if thou
sense of the church, several acts of discipline are
recorded ; among them, the following :
" Son of our brother of the age of 16
years, born and baptised into the fellowship of the
covenant, for his choosing evil company, and fre-
quenting a house of ill report, and that unseasonable
times, with bad persons, was called before the church,
and admonished, the 3d of the 1st month, 1653."
I have here inserted the sense of this church, re-
specting their duty towards baptised persons, and
their practice thereupon, in a way of discipline ;
because, as I imagine, they are truly scriptural, and
if copied after, with due cave and wisdom, would
serve the church of God vastly more, than all that has
ever been controversially wrote, about the right of
persons that have been baptised to bring their chil-
dren to baptism, or to " break bread" themselves at
the table of the Lord.
108 Religions Fears and Scruples
belie vest with all thine heart, thou mayest*"
The plea here is, saving faith was in regard of
this person, made necessary in order to his
being admitted to the ordinance of baptism.
And if he might not be baptised without this
faith, to be sure he might not be a partaker at
the Lord's table.
The answer is easy. It is said, without
sufficient reason, that " believing with all the
heart" means the same thing with saving
faith. Many, in the days of Christ, and his
apostles, heartily believed ; yea, their whole
heart was in their faith, insomuch that they
received the word with joy, yea, a strong mo-
tion in all the passions and affections of their
heart ; while yet, their faith was not an abid-
ing principle, as appeared afterwards, by their
falHng away in a time of temptation, or by
their being led aside by the cares of the
world. And this might have been the case
of this eunuch, for ought any thing that is
known to the contra.y : Besides, the eunuch,
in answer to Philip, did not say that he
" believed with all his heart." His words
import nothing more than single naked be-
lief. Said he, " I believe that Jesus is the
Son of God ;" upon which he was straitway
mentioned and considered. 109
baptised. But if his answer had been, *^ I
believe with all my heart, that Jesus is the
Son of God," it would not have been evident,
that he was the subject of a faith that would
have argued his being born of God : To be
svire-, he could not know that he was, upon
just and solid grounds, unless by inspiration
from above ; and without this, he would
have been too hasty, and indeed rash, if his
declaration concerning his faith was intended
to convey this thought.
It may possibly be thought by some, that
^' believing with all the heart'* is too strong a
rn^Dde of speech to mean any thing short of a
'faith that is connected with life. But it is a
certain truth, that persons may believe in
Jesus as the Son of God, and Saviour of the
world ; really in opposition to deceit and hy-
pocrisy ; heartily, in opposition to the \vant of
affection ; and *' with all their heart," as
signifying the passionate emotion of their whole
soul ; while yet their taith may have no
depth of root, and may leave them short of
that renovation of mind without which they
cannot be saved. It may be worth remem-
bering here, it is said 2 Chion. xv. 12, that
K
1 10 Religious Fears and Scruples
" all Judah entered into a covenant to seek
the Lord God of their fathers with all their
heart, and with all their soul." It follows in
the 15th V. *' and all Judah rejoiced at the
oath ; for they had sworn with all their heart ;
and God was found of them." Suriely, no
one will say, that, by *' all the heart," in this
passage, we are to understand a heart that had
been renewed by the grace of God. The
most the phrase can be supposed to import
is, that they entered into this covenant in real
earnest, as having in motion the several pas-
sions and affections of their heart. So this
eunuch believed, before he was baptised ;
and yet, neither he, nor they, might be the
subjects of that sanctifying grace, without
which they could not enter into that life which
is eternal in heaven.
The other objection is taken from those
words of the apostle Paul, which he spake
with immediate reference to a participation at
the Lord's-Supper, 1 Cor. xi. 28. " Let a
man examine himself, and so let him eat of
that bread, and drink of that cup." Now, a
man's having, or not having, that faith which
interests him in the purchases of the redeem-
er's cross, being an affair of the greatest im-
mentioned and considered. 1 1 1
portance, it is supposed, that this is the faith
about which we are directed to examine our-
selves, and so go, or forbear to go, to the
Lord's-Supper, as we find ourselves to be, or
not to be, the subjects of it.
In answer whereto I would say : It is rea-
dily acknowledged to be a matter of great
importance to examine into our faith, that we
may know, whether it is a faith that is con-
nected with salvation ; and it may be fit and
proper, as it would answer some very good
ends, thus to examine ourselves, when we
are about to go to the table of the Lord ;
though this is not the examination the apostle
has here in view. The examination, he di-
rects to, does not so much relate to the chris-
tian's character as savingly converted, as to
his knowledge and faith with reference to the
sacramental supper. The case was this :
The Corinthians, to whom he was now wri-
ting, had been very irregular and disorderly
in their celebration of the Lord's Supper, for
which the apostle, in this 11th chapter of his
epistle to them, sharply reproves them ; and,
in order to rectify their disorders, he particu-
larly relates to them the institution of the sup-
per, as he had received the account of it im-
112 Religious Fears and Scruples
mediately from Christ himself, that, knowing
its nature and design, they might observe it in
a more worthy manner. In order whereto,
his direction follows, *' let a man examine
himself, and so let him eat of that bread, and
drink ot that cup." As if he had said, I have
laid before you, in plain easy words, the na-
ture and design of the sacramental supper as
instituted by Jesus Christ. Examine your-
selves by this rule, and do it seriously, care-
fully,and faithfully. This I advise you to, as
a proper and suitable expedient to prevent
your coming to this ordinance in the irrev-
erent, indecent manner you have formerly
done. In this way, you may come in a more
worthy and becoming manner, to the honour
of Christ, and your own spiritual profit.
What the apostle aims at is, to put them up-
on duly distinguishing between this supper
of the Lord, and their own, which they ate
previous to it ; looking upon it, not as a com-
mon meal, and partaking of it as such, but as
an instituted memorial of Christ's dying love.
This they might do, though their faith as yet
was no other than that, which is the effect of
the ordinary influence of the divine Spirit.
Doubtless, a very considerable number of
mentioned and considered. 113
these Corinthians had no higher a faith than
this ; and if the apostle intended, that they
should so examine themselves as not to come
to the sacrament any more, unless they could
find that they had saving faith, a very great
part of this church must have abstained from
the use of this ordinance. But this the apos-
tle had not in view. His only design was, to
direct to such an examination, more espec-
ially in relation to the sacramental supper, as
might happily influence them to come to it in
a more becoming manner, and as might rea-
sonably be expected of those, who eat and
drink of those symbols, which figuratively
represent the dying love of Christ towards
sinners.
But the design of the apostle in this chap-
ter will be more largely illustrated, when I
come to consider the next difficulty that hin-
ders many serious christians from an approach
to the Lord's table. This is an important
difficulty, and the occasion of perplexing fear
to a great many. The consideration of it
must, therefore, be left to some other oppor-
tunity.
I shall only say further at present, It is not
an easy matter for christians, especially chris-
K*
114 Religious Fears and Scruples
tians that are weak in faith, or that are but be
ginners in religion, to determine concerning
their faith, that it is, not of the common, but
saving kind. It would therefore be inconve-
nient and unfit to put them upon making this
determination, previous to their going to the
sacrament, and as a qualification in order to it,
and without which they might not attend at
it. It would unavoidably throw the minds
of many that are real christians, as well as
other serious, well-disposed persons into per-
plexity and fear, and keep them from coming
to this ordinance, though they might other-
wise come to it with profit to themselves, and
so as to honour their master Jesus Christ. I
cannot suppose, the apostle would have given
this occasion of distressing concern, as he
must have done, in thousands of instances, if
the examination he directs to, in this text,
refers to a determination of our faith as sa-
ving, in order to our going to the sacrament.
The good Lord bless what has been now
said to the removal of those fears, which keep
any from the table of the Lord ; and may
there, for the time to come, be seen a greater
number of welcome guests at it !
AMEN.
SERMON T.
ACTS ii. 42.
And they continued steadfastly — in breaking of bread.
X HAVE taken occasion^ from this text, to
speak to those whose minds are perplexed
with difficulties, which keep them from atten-
ding the sacramental '' breaking of bread."
Several of these difficulties have been already
mentioned, and that said which was thought
sufficient for the removal of them.
I now proceed to another difficulty, and that
which, perhaps, has been the greatest obsta-
cle in the way of many serious, well-disposed
christians to the Lord's table, and this is, a
fear of " eating and drinking unworthily," and
hereupon becoming *' guilty of the body and
blood of the Lord," and " sealing damnation to
themselves." This fear has unhappily taken
rise of a mistaken apprehension of those words
of the apostle Paul, 1 Cor. xi. 27, " whosoever
shall eat this bread, and drink this cup of the
116 Religious Fears and Scruples
Lord unworthily, shall be guilty of the body
and blood of the Lord." And again, ver. 29,
*' He that eateth and drinketh unworthily,
eateth and drinketh damnation to himself, not
discerning the Lord's body."
The readiest, and most effectual way, as I
imagine, to obviate this difficulty, and give
ease to the minds of those who may be per-
plexed with it, will be to be particular and
distinct in ascertaining the precise meaning
of the apostle, in the phrases he uses in these
texts, "eating and drinking unworthily ;"
being *' guilty of the body and blood of the
Lord ;" and " eating and drinking danma-
tion to himself ;" and then in applying what
may be offered to the case of those, who may
be under perplexing fear, from these passages
of sacred writ, in a few remarks, or observa-
tions, suited to give them relief and help.
I shall, in the first place, endeavour, with all
plainness, to open the meaning of the apostle
in the above recited words, that have been
the occasion of difficulty to serious christians.
Only, before I come to this, I would make
a previous note, and desire at may be particu-
larly attended to, and all along remembered,
in the following discourse. It is this : — The
mentioned and considered. 117
passages, we are going to explain, are not in-
dependent sentences, the proper meaning of
which is to be gathered from the mere
force of the words, in themselves simply con-
sidered, but parts of a well-cohering dis-
course ; and can therefore be explained in no
way, but by considering the design in view,
the part they bear in the discourse, and how
they stand connected with it. The not duly
considering these things is, I believe, the rea-
son their true maaning has so often been un-
happily misunder*itood. " Eating and drink-
ing unworthily" at the Lord's table, consid-
ered in general, will never lead one into the true
meaning of it in this place ; because the apos-
tle is speaking of a special case, and the par-
ticular unworthiness of a particular number
of christians, which can be known in no way,
but by consulting the context. The nature
and meaning of this " unworthiness" and the
" special punishment" incurred by it, must
be measured by that, and by that alone ; un-
less it may be thought allowable to break in
upon the apostle's course of reasoning, and
put a sense on his words that has no pertinen-
cy to the design he is upon ; which is cer-
tainly an unfair treatment of an human wri^
118 Religious Fears afid Scruples
ting, and ought much less to be practised in
regard of one that is sacred, as being of di-
vine inspiration.
Having made this remark, the way is clear
to look into the context, as the only proper
method to understand the apostle, in the
phrases we are about to explain. And by
doing this we shall find, that great disorders,
particularly with reference to the sacramental
supper, had crept into the Corinthian church.
It was on account of these disorders, that the
apostle wrote this chapter ; and if we would
know, what that *' unworthy eating and
drinking" is, which he blames these Corinth-
ians for, and would rectify for time to come,
we must know what the indecencies, and dis-
orders were, that j^revailed among them. For
this " un worthiness" must be explained by
these disorders.
The apostle before he comes to particular
instances of their misconduct, declares in gen-
eral, as in the 17th verse, " I praise you
not, that you come together not for the bet-
ter, but for the worse." More is intended in
these words than is expressed. Their mean-
ing is, Far from commending you, I think you
are greatly to be blamed. What I rebuke
mentioned and considered. 119
you for, and with severity too, is, that, when
you assemble together for the performance of
the pubUck offices of rcHgion, you behave so
as that your coming together, instead of being
for your spiritual advantage, tends rather to
the increase of your guilt.
Having spoken thus generally, he now
comes to particulars ; mentioning the special
instances, wherein they were blameworthy.
And they are these that follow.
The first is, their having divisions among
them. Says he, (ver. 18.) " when ye come
together in the church, I hear there are divis-
ions among you ; and I partly believe it."
It should seem it was by report from others,
and not personal knowledge, that he became
acquainted with this disorder in the church at
Corinth. But such was his intelligence, that
he believed it ** in part," or rather fully " of
part" of the church. And a scandalous dis-
order this was. The word, (in the original
Schismata) here translated aivisions ; means,
not merely divisions in their affections towards
each other, but divisions in ih^ir outward con-
duct. It is true, they met together in the
same place for communion at the Lord's-Sup-
per,but it was in a schismatical manner, divid-
120 Religioits Fears and Scruples
ing themselves into parties, and not appearing
as they ought to have done, as one body, af-
fectionately united in commemorating the dy-
ing love of their common Lord. It cannot
be deduced from any thing that is said in this
chapter, or in any part of the epistle, that they
had as yet separated from each other under
the form of different sects, meeting in differ-
erent places of worship : but the apostle tells
them, that so it might be expected it would
be. The prejudices, the lusts, and unsubdu-
ed tempers of men would lead to this, and
God in his righteous providence might permit
it, that it might be made to appear who, up-
on trial, would be approved as stedfast and
immoveable. So his words ran, ver. 19,
For there must be also heresies [in the origi-
nal, Aireseis, sects, ^'] among you, that they
which are approved may be made manifest
among you." But though this Corinthian
* The Enj^lish \vord, heresy, is, by ecclesiastical writers, most
commonly, if not always, restrained in its meaning to doctrinal te-
nets, supposed to be dangerously corrupt ; but tiiis is not the sense
of the Greek word ozreAJS, from whence it is derived, as used in
the new-testament books. It ratlter means w i:at v. e call a sect, or
people in a state of separation from others, and meeting together
as a different denomination. I have looked over all the places in
the new-testament, where the word is used, and find that this is
the sense in which it is to be understood, in every text one only
excepted, which may admit of dispute.
mentioned and considered. 121
church was not at present divided into two,
or more separate societies, but continued one
christian community, meeting together in the
same place, yet they behaved in their assem-
blies^ in an unbrotherly, factious, and schis-
matical manner. The apostle, accordingly,
applies to them, as in the 20th ver. " when
ye come together therefore into one place,*
this is not to eat the Lord's-Supper." As if
he had said, though you assemble, as a chris-
tian society, in one and the same place, and
there eat ; yet you do it after such a manner,
that it would be a dishonour to a sacred insti-
tution of Christ, to speak of it as eating the
Lord's- Supper. This leads to
A number of other faults, these Corinthi-
ans are obviously charged with, and severely
reproved for ; as we may see, in the 21. and
22d. ver. in which they are thus addressed,
" in eating every one taketh before other
his own supper, ;\nd one is hungry, and
another is drunken. What ! have ye not
houses to eat and to drink in ? or despise ye the
* The phrase, in the original, epi to auto, being of the neutral
kind, may as well signify vcith the same design, for the same thing,
?ifi to one place : and it is accordingly often so to be understood.
But the translation here, tp one place, best suits the connection, as
T isaagine.
122 Religious Fears and Scruples
church of God^and shame them that have not?
shall I praise you in this ? I praise you not !"
Their having a " supper of their own" in
the house of God, when about to celebrate
the supper of the Lord, is here evidently
spoken of as indecent and irregular. When
the apostle says, *' every one eateth before
other his own supper," it is easy to perceive,
that he alludes to a custom which had obtain-
ed among them, whatever gave rise to it,
namely, that of having a common feast in the
place of worship, here called *' their own sup-
per," * either previous to, or mixed with, the
* There is no room to question, whether christians, in the apos-
tolick age, and afterwards, had their feanfs, their agapo', that is,
their love or charity feasts. Jude speaks of these feasts; so does
Ignatius, which may give some a favourable opinion of them ; so
do Clement of Alexandria, Tertullian, and others. It does not
appear, from any thing that is said in any passage in the new-
testament books, that these feasts were a divinely instituted pref-
ace, or appendix, to the Lord's-Supper. They were, without all
doubt, the invention of man. Probably, they might take rise,
with respect to both Jewis/i and Gentile conveits to the christian
faith, from the same general cause.
We all know it was ajier our Lord had eat the passover- feast
with his disciples, that he eat with them his own supper; and he
did it with what remained of the passover bread and wine, first
M)lemnly separating them to the special use of remembering him.
The Judaising christians, under the guidance (it is likely) of
Judaizing teachers, introduced of their own heads, tinged with
Jewish superstition, a supper previous to the Lord's ; as the Lord'?
Supper, when first instituted, was preceded with the passover-
supper. And this previous supper of their's might, as to the prin-
ciples of its introduction, savour so much of that whicli was Jevcish
vtentioned and exaiained. 123
" Lord's- Supper." This he plainly con-
demns, and would represent as a disorder
unhappily introduced among them. What
else can be the meaning of those severely re-
prehensive interrogatives, " what, have ye not
houses to eat and to drink in ? or despise ye the
church of God ?" as if he had said, Is it not
to your disgrace, and can you do any other
than think so, that you make the house of
God a place for common feasting, when you
have houses of your own, you may use to this
purpose, as proper occasions may be offered
therefor ? Your consciences, duly enlighten-
ed, will reproach you for such misuitable con-
duct. I cannot but suppose, that these sup-
pers, in the place of worship, and conjoined,
as it were, with the Lord's, let them be called
love feasts^ or by whatever other name, are
in religion, as to give occasion of offence to the Gentile christians.
On the other hand, the Gentile christians, as the Lord's-Supper was
consequent upon a feast, some of the materials of which were set
apart and consecrated in remembrance of Christ, might think it
proper to preface the supper of the Lord with one of their own,
makinguse of the bread, and wine of their own supper in their ob-
servance of our Lord's. And there may be the more reason to give
this rise to this previous supper among the Greeks, as it is known to
have been their custom to have social feasts or suppers. I would
add here, this |?rewoMS SM;?per, thus differenced as to the circum-
stances attending its rise, with respect to the Jewish and Gentile
christians, might be one occasion of the (Scldsmata) divisions there
were among them, and complained of by the apostles in the 18th
verse.
124 Religious Fears and Scruples
here solemnly prohibited by the apostle ; es-
peci illy, when he adds, " shall I praise you
in this ? I praise you not." He could scarce
in any way of diction, that was more striking,
have expressed his condemnation of this prac-
tice among them.
Another irregularity they are rebuked for,
is, their confounding, or so mingling, '' their
own" with the " Lord's- Supper," that they
were neither properly, nor sufficiently distin-
guished Jrom each other, as they ought to
have been. It is with special reference to
this disorder, that the apostle charges them,
verse 29, with *' not discerning the Lord's
body," or, as the original words, \_me dia-
krinon'] might, perhaps, be more properly
rendered, not discriminating,^ the Lord's
body, that is, the sacramental bread, figura-
tively called by our Saviour in the institution
of *' his supper," and by the apostle Paul in
this chapter, '* the body of Christ," from
the bread of " their own supper." And
* So the original word means, and is translated to mean, in the
following texts. Acts xv. 9. 1 Cor. iv. 7. Jude ver. 22. And this,
undoubtedly, is its more special meaning here ; leading us to think,
especially comparing this 29th with the 33d ver, that one thing the
Corinthians are blamed for is, their eating the Lord's-Supper as a
part of their own, or so mingling them together, as not to preserve
a due distinction between them ; which most certainly they ought
to have done
mentioned and considered. 125
in their way of celebrating the ** supper of
the Lord," it is plain it was not suitably dis-
criminated, from their '' own supper ;" nor
did it appear, as it ought to have done, an
open, solemn, religious declaration, or shew-
ing forth, of his death.
Another fault stiii they are charged with is,
their so eating their own supper as to betray
a want of that kindness, yea, that common de-
cency, which would have been blame- worthy
in those who knew nothing of Christianity. By
comparing the 21st with the 33d ver. we shall
find, that they did not " tarry for one anoth-
er," but as they came to the place of worship,
eat every one by himself of what he had
brought ; by which means those who had
brought a plenty, were satiated, while those
who, being poor, had brought nothing, were
made ashamed, not having wherewithal to
keep them from hunger. A strange manner
of conduct this ! It not only discovered the
present inoperation of that brotherly kindness,
which is the glory of a christian, but down-
right incivility ; and they are both aggravated,
as they were now purposely assembled, and
assembling that they might unite in celebrat-
ing a sacred rite of the religion of Jesus.*
* The disorder complained of, in the above paragraph, always
126 Religious Fears and Scruple!^
The last, but greatest disorder among these
Corinthians, was their excess, or 27ite?npcrance ;
which, at any time is highly criminal, but em-
inently so when about to eat bread, and drink
wine, at the sacramental supper. The charge
against them in the 2l5t verse, is, not only
that, " in eating every one taketh before oth-
er his own supper," but that, while ** one is
hungry another is drunken." It has been
thought scarce possible, that these christians,
especially while together in order to celebrate
so solemn a rite as that of the Lord's-Supper,
appeared unaccountable to me, until I had the opportunity of
reading Raphelius's Philological Annotations ; where I met with
these word-;, Vol. II. p. 344, " moris fuit athenis" — that is, "it
was a custom among the Athenians, in the age of Socrates, for
persons who came to a supper, to bring every one of them some-
thing for himself; which was not made common to all, but for the
most part every one ate that which was his own. An example of
this he holds out to view from Xenophon, in his " Memorab."
lib. HI. page 6^23; which is as full an illustration of this disorder
among the Corinthians as can be desired. The words are these ;
'• Opotede^ — In English thus, " when of those who came togeth-
er that they might sup, some had brought with them a very little,
others a great deal of provision, Socrates ordered a lad to put the
little in common, or to distribute to each a part : In consequence
of which, those who had brought aplenty with them were both
ashamed not to parUike of what was served up in common, and not
to produce their own. They therefore put down their provisions
in common, and because they enjoyed no more tiian those who had
brought but little, they desisted from expending much in procur-
ing victuals.'" It should seem, from this citation, that even a Soc-
rates was ashamed of that disorderly conduct among the pagan
Greeks, at their collation suppers ^vfh.\c\x appears to have been con-
tinued among the Corinthians after their conversion to Christianity,
7iientioned and considered. 127
should be chargeable with drunkenness^ liter-
ally and grossly speaking. Expositors there-
fore have commonly understood the word
here in a more lax sense: supposing the
most that can be meant by it is, that
that they had used too great freedom at their
'* own supper," eating and drinking to a de-
gree of excess ; and that, in this unsuitable
frame, they partook some of them, of the sa-
cramental bread and wine. And this was the
thought I was led to entertain of this matter,
until I had given it a more critical examina-
tion ; since which I imagine it may justly be
suspected, that some among those who had
brought a sufficiency for a full repast, were
guilty of intemperance in too gross a sense of
the word.*
* The principal reason inclining me to judge, that some of the
christian professors at Corinth were chargeable with intemper-
ance in a worse sense than expositors commonly suppose, is this.
The word, Mclhuei^ here translated, is drunk, really means, in all
its grammatical variations, throughout the new-testament, and is
accordingly translated in our Bibles so as to mean, this kind of in-
temperance, one place only excepted ; which, perhaps, had as well
been translated, so as to carry a sense more nearly agreeing with
that, in which all the others are taken, as we may see presently.
In the mean time I would observe, the substantives, Methue, and
Methusos, are to be met with in five texts : the former in three,
Luke xxi. 34. Rom. xiii. 13. Gal. v. 21 ; the latter in two, 1 Cor.
V. 11, and vi. 10. The verb passive, Methuskoinai, is found in three
places, Luke xii. 45. Eph. v, 18. 1 Thes. v. 7. The verb active,
Metheuo,^ is used, besides in John ii. 10, the excepted place, in
Matt. xxiv. 40. Acts ii. 15, in the text we are upon, in Thes. v. 2.
128 Religious Fears and Scruple f>
These now were the indecencies and irre-
gularities of the Corinthian christians, with
Rev. xvii. 2, and in the sixth verse : In all which texts, it not only
signifies, but by our translators is made to signify, a grossly faulty
excess in drinking. It would therefore carry with it the appear-
ance of a design to serve a cause, should we depart, in this place,
from the invariably translated, as well as genuine sense of the
word, wherever it is to be met with the new-testament books :
Nor is it easily supposable, the apostle would have used this
word, which has so bad a meaning, if he had intended only some
light degree of excess. It will, probably be said here, it would be
too great a reflection on any of these christians to suggest, that they
were intemperate to the excess that has been mentioned ; and
that the want of candor only could influence any to put so severe
a sense on the word used by the apostle. The plain answer is, the
apostle would not have used this word, if he had not intended to
convey by it the sense it is always taken in, and by himself too,
every where in the sacred books. The charge therefore of too
great severity in reflecting upon these christians, if just, must
light upon the apostle, and not on those who interpret his words
according to their invariable use, both in the gospels, and epistles.
Tlie only way to express candor towards them, is to observe, in
mitigation of their fault, which was a very gross one, that intem-
perance at collation suppers, among the Greeks, had been common;
and the passover meal, among the ./e«;s, was allowed to be a full
one ; and too often it was carried into excess. If therefore some
of these christians, whetherfrom Judaism, or Gentilism, through the
force of habit not fully eradicated, and by being off their guard, h.ad
been unhappily betrayed into what may be justly called intem-
perance in drinking, it ought not to be looked upon as incredible.
Dr. Whitby's note on the word Os tie metheuei, and another is^
drunken, I shall think proper to insert here. Says he, " This may
either refer to the Gentile converts among the Corinthians, retain-
ing still their /ic«/Aen custom of drinking liberally after their sac-
rifices, whence methuein, to be drunk, is, by grammarians, thought
to liave its original from meta to thuein, because of the free
drinking they indulged to after their sacrificet ; or to the judaizing
converts, who thought themselves obliged to drink plentifully at
their festivals, four large cupsofwine,says Dr.Lightfoot, atthePas-
chal-supper, and to be quite drunk, says Buxtorf, in the feast of Pu-
rim.'''' I have now given my opinion. Let every one judge for himself.
mentioned and considered. 129
reference to the holy sacramental supper. Ac-
cordingly, that special unworthiness, I am ex-
plaining, which the apostle would fasten upon
them, must be considered in connection here-
with, and interpreted hereby. It accordingly
means, in one word, the same thing precisely
with their celebration of the Lord's-Supper in
that disorderly, irreverent, and profane man-
ner, that had been mentioned. The apostle
is to be understood as if he had said. He that
eateth and drinketh in the manner I have
pointed out, is the he that " eateth and drink-
— U was said just now, there was a text, John ii. 10, in which the
same word, that is here used by the apostle, is translated in our
Bibles, well drank ;" not importing any criminal degree in drink-
ing. There was no need of giving the word so low a sense, and
so different a one from that in wliich it is every where else taken
in the New-Testament. For, let it be observed, what is here said
was spoken, notbj our Saviour,noras insinuating a charge against
any of the present guests, but referring to what had been a custom
upon such occasions. The word, methusthosi, might therefore here
have well enough been translated in a sense nearer to the genuine
import of the word, in other texts of the New Testament. The
" new version of the New-Testament," by an anonymous author,
has it thus, " when the guests had drunk pretty freely." Harwood,
in his late " translation of the New-Testament," gives it this
sense, " when the taste of company was blunted with drinking."
And if it had been literally and strictly translated, "when they
were overcome with drink," it would, as I imagine, have been but
a fair and just version ; nor would such a one have carried with it
the least reflection, either upon our Saviour, or any of the guests
with whom he was now at a wedding. The word refers wholly to a
custom, in that day at wedding-feasts ; when if some of the compa-
ny had drank too much, it would not have been strange ; and,
perhaps, this was no uncommon thing.
130 Religious Fears and Scruples
eth unworthily." These things are connect-
ed in his discourse, and explain each other.
But some, perhaps, will say, Is this all the
tinworthy eating and drinking at the Lord's
table,that guests there may be chargeable with?
I answer at once, without the least hesitation,
No, by no means. There are other ways,
wherein persons may bring upon themselves
this guilt. All such do so, who eat and drink
of the sacramental bread and wine in a care-
less, thoughtless, inattentive, customary man-
ner ; much more may unworthiness be
charged upon those, who come to the supper
of the Lord to serve their reputation, or that
they may be under better advantage to carry
on their worldly designs ; and it may in a
worse sense still, and in as bad a one as can
easily be conceived of, be fastened on your
irreligious, profane men, who, without any
becoming sense of God, or regard to his Son,
but solely with a view to qualify themselves
for some post of honour, or profit,kneel before
the altar, and take into their polluted mouths
the sacred symbols of the body and blood of
Christ. In a word, it may be justly said of
all, that they eat and drink unworthily, who
do not do it conformably to the nature and
mentioned and conmdered» 131
design of this instituted rite, and as it is fit
and reasonable it should be done. But all
this notwithstanding, the special unworthiness^
the apostle is here speaking of, is that schis-
matical, disorderly, and intemperate atten-
dance at the sacramental supper, which he
had been blaming, and condemning the Co-
rinthians for : Nor can any be guilty of " un-
worthily eating and drinking" in that special
sense, in which this fault is charged upon this
christian society, unless they eat and drink at
the holy supper of the Lord, in the like inde-
cent, irregular, and profane manner which
thev did.
Having thus explained the first words, that
have been the occasion of difficulty to serious
minds, ** He that eateth and drinketh unwor-
thily ;" I go on to do the same by the next,
" shall be guilty of the body and blood of the
Lord." Some, through weakness, the undue
influence of fear, or a mind unhappily tinc-
tured with superstition, have been kept from
the sacramental supper, being led, by these
words, to imagine, that, should they unw-or-
thily partake of it, they would be chargeable
with the very sin the Jews w^ere, when liter-
ally speaking, " they wounded the bodv, and
shed the blood of Christ." But this is so
18^ Religious Fears and Scruples
vain an imagination, so gross a contradiction
not only to the known use of these words in
scripture, but to common sense, that the bare
mentioning of it is sufficient to expose it as
ridiculously absurd. '* The body and blood
of Christ," here spoken of, are to be interpre-
ted, not in the literal, but figurative sense.
They mean, not, " his real body and blood,"
but these symbolically considered, or as rep-
resented under the emblematical signs of
" bread and wine," at the sacrament. So the
words were meant by our Saviour in the in-
stitution of the supper, and so they are under-
stood by the apostle Paul in this very chapter,
in the account he has given of the original con-
secration of *' the bread and wine."
Accordingly, when it is said of those, who
"eat and drink unworthily" at the sacrament,
that they are " guilty of the body and blood
of the Lord," the true meaning is, that they
justly expose themselves to that judgment
God will inflict upon those, who make an un-
diic, sinful, and profliue use of that " bread
and wine," which, sacramentaliy, figuratively,
or symbolically, are the " body and blood of
Christ." What this judgment in speciaris,as
thieatened inthischapter,we go on to show, un-
der the last words we proposed to explain, viz.
mentioned and considered, 1 33
'* Eating and drinking damnation to one's
self," in case of eating and drinking " unwor-
thily" at the Lord's table. The english word,
damnation, does not answer to the true import
of the greek word (KrimaJ here used by the
apostle. And it is a thousand pities it was thus
translated, as it has been, unhappily, the occa-
sion of much perplexity to many serious,
good christians. Says the excellent Dr. Dod-
dridge, in his note upon this word, ** I think
it the most unhappy mistake in all our ver-
sion of the Bible, that the word Krima,
is here rendered damnation. It has raised a
dread in tender minds, which has greatly ob-
structed the comfort, and edification, they
might have received from this ordinance."
I fully join with this great and good man in
the sentiment here expressed ; and the rath-
er, because, having consulted all the exposi-
tors and writers upon the sacramental sup-
per I could come to the sight of, I find, that
they unite as one in speaking of the ** judg-
ment," more especially intended here by the
apostle, as of the temporal kind, not of " dam-
nation" in the future world. It is true, this
wordfKrimaJ is sometimes used to signify
the damnation of hell ; but it oftener means
M
134 Religious Fears and Scruples
judgment in this present state. The apostle
Peter says, (1 Epis. iv. 17.) " The time is
come, when judgment fKrimaJ is to begin at
the house of God." Will any one say, dam-
nation to future wrath is the judgment here
meant ? ft cannot be supposed. The Evan-
gelist Luke (chap, xxiii. 40.) brings in one of
tlie malefactors, who were crucified with our
Lord, rebuking the other in these words,
*' dost thou not fear God, seeing thou art
fen to Krima) in the same condemnation V*
that is, adjudged to one and the same tempo-
ral death: Yea, in the 24th chap. 20th verse,
he speaks of the chief priests and rulers, as
having delivered our Lord (en Krima thana-
touj to be condemned to death : Not surely
to damnation in a future world. It would be
blasphemous to suggest such as untruth.
From these texts it appears, that the word
(Krima J we are now explaining, may, agree-
ablv to its use elsewhere in scripture, mean,
not punishment in hell, but temporal evil in
this world.
And that this was the judgment the apostle
had directly in his eye, when he made use of
the word Krima^ which, in our Bibles, is
translated *' damnation," he has taken all
proper care to put beyond all reasonable dis-
mentioned ami considered. 135
pute. For, let it be particularly minded, in
the verse immediately following that wherein
he says, " he that eateth and drinketh unwor-
thily, eateth and drinketh damnation to him-
self," he adds, as though on purpose to pre-
vent our mistaking his meaning, in the use
of the word translated damnation, '* for
THIS CAUSE, many are weak, and sickly
among you, and many sleep." As if he had
said, your disorderly, profane manner, at the
sacramental supper, has brought down upon
you the judgments of God. For this cause ^
on account of this your unworthiness, he has
visited you [perhaps, a miraculous visitation
may be here intended] with bodily diseases,
and temporal death itself: And this you have
had exemplified among you, in many in-
stances of those, who have been sick, and
died. But, to make it yet more certain, that
by this jSrn/wa,which has been unhappily trans-
lated by the english word "damnation," in our
Bibles, we are to understand temporal judg-
ment, and not the miseries of hell, the apos-
tle, in the 32d ver. has expressly assigned
the reason of the infliction of the punishment
(Krima) he had spoken of. His words are
these, " when we are judged, we are chas-
tened of the Lord, that we might not be con-
136 Religious Fears and Scruples
denined with the world." You observe, the
evil, or punishment, be it what it may, to
which these Corinthians had been adjudged,
for their unworthy behaviour at the Lord's
table, is here considered, by the apostle him-
self, as disciplinarif only, a " divine chasten-
ing" ; and as inflicted ioo,with a view io pre-
vent their damnation in the other world. It is
impossible therefore, the punishment, he here
connects with this unworthiness, should mean,
being of the medicinal kind only, any other
than temporal judgment. In a word, the
apostle, far from giving the least countenance
to the sense of the word Krima^ as translated
" damnation," and meaning the " damnation
of hell," has said that which is obviously and
abundantly sufficient to lead every intelligent
reader to understand by it, temporal pnnish-
ment ; such as had been inflicted upon some
of these Corinthians, but in a way ol discipline
only, and in order to prevent their damnation,
beyond the grave, with the wicked world.
It will, perhaps, be asked here. Does not
unworthy eating and drink i 1^4^ at the Lord's
table expose to damnation in the other world ?
I answer ; without all doubt it does. And
so does unworthy hearing of God's word ;
unworthy praying to our Father who is in
mentioned and considered. 1 37
Heaven ; and unworthy performing any du-
ty whatever in religion. The exact truth
is, every sin, of whatever kind, or in whatever
degree, whether it be a sin of omission, or
commission, does as really expose to damna-
tion, as unworthy eating and drinking at the
Lord*s-Supper.
But this notwithstanding, future damnatiort
is not the punishment the apostle more im-
mediately intends, in the passage we are upon;
but, as has been said, temporal evil^ which he
explains by these words, '* weakness, sick-
ness, and the sleep of death :" Neither does
he connect even this temporal judgment with
every sort, or degree, of unworthy receiving
the sacrament ; but with that grossly irrever-
ent, and profane manner, in which the Co-
rinthians received it. So that none have any
just reason to apply that special punishment,
here spoken of, be it what it may^ to them-
selves, unless they can charge themselves with
attending on the ordinance of the supper in
the like wicked manner, which these Corinthi-
ans did ; which is not so much to be feared at
this day. Their scandalous irregularities,
especially their divisive, intemperate manner
at the Lords- Supper, for which God, perhaps
138 Religious Fears and Scruples
beyond the ordinary course of nature, sent
sickness and death among them, are not the
faults we are in present danger of falHng into
the commission of. Those to be sure are at the
utmost distance from this unworthiness, who
come not to the sacramental table from a con-
scientious fear, lest they should be chargeable
with it. They, of all persons in the world,
have the least reason to apply this text to
themselves. Their case as widely differs from
that of these Corinthians, as light differs from
darkness. And, as their cases are thus alto-
gether different, it is quite beside the apostle's
intention, and a downright abuse of his words,
to perplex their minds, and discourage them-
selves from duty, in consideration of that,
which is no ways applicable to them.
I may not improperly subjoin a few words
here, in order to undeceive those who ground
a fear, from this passage, of the apostle we
have been upon, lest they should be certainly
and unavoidably dmimed^ should they happen
to cat and drink at the sacramental supper, in
an unworthy manner. This, I have reason to
think, has given perplexing uneasiness to
some serious souls, restraining them from re-
membering Christ in the way of his appoint-
mentioned and considered. IS9
meat. But they have herein grossly imposed
upon themselves. Should it be supposed,
that the apostle w^as speaking, in this text, of
damnation in the coming world, which we
have seen abundant reason to think he is not,
he ought by no means to be understood, as
meaning, that it would inevitably prove dam-
nation to a person, should he come to the ta-
ble of the Lord, and eat and drink there in an
unworthy manner. For the gospel of the
blessed God has provided, through Christ,
and promised, pardoning mercy to repenting
sinners, however many, or heinous, their sins
may have been. Unworthily receiving the
sacrament may therefore, in common with
all other unworthiness, be forgiven by the in-
tervention of repentance, and so damnation
be prevented c Should a person ui:>happily
come to the supper of the Lord, so as to be
an unworthy guest there, through negligence,
carelessness, or any other faulty cause, he
might, by the grace of God, be brought to
repentance ; and this would as certainly se-
cure him from damnation, as it is true, that
God is " ready to pardon," and embrace
penitent sinners in the arms of his mercy.
Without all doubt, many are now in heaven,
140 Religious Fears and Scruples
and many will, in time to come, have admis-
sion in this blessed place, who have often been
at the sacramental table in an unworthy man-
ner : not because it was not their sin ; but
because, by repentance, they obtained the
forgiving mercy of God.
I have now particularly, though as briefly
as I well could, explained those words of the
apostle Paul, which have been the occasion of
fears and scruples in the minds of many, with
respect to their attendance on the institution
of the supper, and restrained them from com-
ing to it. It only remains as was proposed,
11. To make a few remarks upon what
has been offered, tending to remove away these
fears and scruples, and make the way of those
clear to the table of the Lord, who have been
kept from it by the influence of them. And,
1. It is obvious to collect, from the ex-
planation we have given of the aposde's
words, which have been the occasion of per-
plexity to too many, that their fears and dis-
tresses, taking rise therefrom, are altogether
groundless.
Are any of you afraid to come to the sacra-
mental supper, lest you should " eat and drink
unworthily ?" There is no reason for fear,
lest you should come unworthily in the sense
mentioned and considered. 141
in which this fault is charged upon the Corin-
thians. It is indeed morally impossible, that
persons, in your serious, concerned state of
mind, should come in that grossly indecent
manner, which gave occasion to the words,
which have been perplexing to you. How-
ever, it is commendable in you, as there are
other ways, in which you may eat and drink
unworthily at the Lord's table, to be so far
afraid, as to use all due caution, that you may
be welcome guests there. This is the only
reasonable operation of fear, respecting this
article of duty. It ought not to keep you
from communion at the sacramental supper ;
but should rather put you upon your guard,
and such endeavours as may be proper in or-
der to your avoiding that, vv^hich is the ground
of your fear. Should your fear restrain you
from your duty, its operation would be faul-
ty. It would not, in consistency with what
is right and fit, answer the design of its ex-
citement in you, unless it should prompt you
to your duty, and to a care to see that it be
well done.
Are any of you afraid, if you should come
to the sacramental supper, that you should be
** guilty of the body and blood of the Lord?''
You cannot be thus guilty, unless you sinfully
142 Religious Fears and Scruples
eat of that bread, and drink of that cup, which
are divinely instituted signs of " the body and
blood of Christ." For this is the only mean-
ing that can, with propriety, or truth, be ap-
plied to these words. And you do well to be
afraid of sin, whether it relates to the ordi-
nance of the supper, or any other service of
piety. Only you should remember, and im-
press your minds with a serious sense of its
being true, that this very fear of your's will
become sinful, if, instead of stirring you up
to the performance of duty, and a due care to
perform it in a suitable manner,it at all restrains
you from it ; much more,if it influences you to
an habitual, and total neglect of it. You say,
you fear to come to the supper of the Lord,
lest you should be *' guilty of his body and
blood." You cannot easily be thus guilty in
the sense in which the Corinthians were.
There is no danger of your using the sacra-
mental bread and wine, which represent fig-
uratively, " the body and blood of Christ,"
in the rude, factious, profane manner they
did. Any, at this day, would be ashamed of
such conduct : Nor indeed need you be
afraid of being chargeable with the guilt of
it. You may, it is true, be faulty in the use
of the " bread and wine," which are institut-
-mentioned and considered. 143
ed signs of the " body and blood of Christ ;'*
and you may reasonably fear, lest you should
be thus faulty. But what ought to be the
effect of this fear ? Most certainly, not diso-
bedience to as plain and peremptory a com-
mand as any in the Bible ; but caution,
watchfulness, and circumspection, that you
may comply with it in the best manner you can.
Are any of you afraid of being chargeable
with the guilt of " not discerning the Lord's
body" should you come to the ordinance of
the supper ? You must be grossly ignorant,
if you do not know, that there is a great and
wide difference betwixt sacramental and com-
mon bread and wine. And the way, now in
use, of eating and drinking sacramental bread
and wine, is so different from that in which it
was done by the Corinthians, when these
words were wrote, that it cannot be supposed
you could be guilty of " not discerning the
Lord's body," in the sense that they were :
For which reason, a fear of this guilt, in the
minds of any, is wholly groundless. Not but
that there may be fear, and justly too, lest the
sacramental bread and wine should not, in the
exercise of faith, be discriminated from that
vyhich is common, ate and drank in a manner
becoming their consecration to so solemn a
use, as that of remembering the dying love of
144 Religious Feay^s and Scruples
Christ. But it would be altogether ^ beside
the proper and just tendency of this fear, to
keep any from partaking of this bread and
wine. Its only influence should be to dis-
pose, and engage all to a due care to eat, and
drink of them, agreeably to the nature, and
end, of so sacred an institution.
In fine here, Are any of you afraid of com-
ing to the holy supper, lest you should "eat
and drink damnation to yourselves?" Your fear
so far as it takes rise from the english word,
damnation, has no just reason for its support.
For, it is not expressive of what the apostle
Paul means by the Greek word Krima, he
here uses ; as has, I trust, been already made
abundantly to appear.
Not but that ** eating and drinking unwor-
thily," at the Lord's table, exposes to " dam-
nation," meaning by it damnation to wrath
in the future world ; and you may reasonably
fear so eating and drinking, as to render your-
selves liable to this awful punishment : Not
indeed because this punishment is the spec-
ial judgment intended by the apostle ; but
because it is the punishment elsewhere, in
scripture, threatened against sin in general,
be its kind, or degree what it may. For the
same reason, therefore, that you are afraid of
mentioned and considered. 145
coming to the Lord's Supper, lest by doing
this unworthily, you should ** eat and drink
damnation to yourselves ;" you should fear
lest, by an unworthy neglect of this ordinance,
you should expose yourselves to this same
punishment. For the truth is, there is as
real danger of incurring damnation, by a
neglect of this instance of duty, as by an un-
worthy performance of it. You, who fear to
come to the sacramental supper, lest you ex-
pose yourselves to damnation, while, at the'
same time, you have no fear upon your minds,
lest, by the neglect of this sacred institution,
you should as justly make yourselves liable to
the same punishment, would do well seriously
to consider this. There is like danger in
both cases ; and you will only delude your-
selves, if you think to avoid the danger of eat-
ing and drinking unworthily, by not eating
and drinking at all.
It may, perhaps, be said here, the apostle
Paul has particularly denounced damnation
against unworthiness at the Lord's- Supper,
while neither he, nor any of the sacred pen-
men, have, with like particularity, pointed
out this punishment, in case of not coming to
it. The answer is obvious, and, as I imag-
146 Religious Fears and Scruples
ine, intirely satisfactory. The apostle, in the
words referred to, is speaking, as has been
made evident, of temporal judgment, and in-
flicted only with a salutary view, in a way of
fatherly chastisement ; not of damnation,
meaning by it punishment beyond the grave :
Nor is this kind of punishment denounced any
where, in the bible, against unworthy receiv-
ing the sacrament, but in those texts which
denounce this same wrath against the neglect
ofdiity^ as well as the unworthy performance
of it. So that a disobedient neglect of that
supper, which has been solemnly appointed by
Jesus Christ, does as really expose to dam-
nation, as an undue attendance at it. Why
then should any abstain from sacramental eat-
ing and drinking through fear, lest they should
eat and drink unworthily ? Sin lies at the
door in either case, and danger too. And it
is^ without all doubt, both more sinful and
more dangerous^ with respect to the persons
whose fears I have been endeavouring to re-
move, to neglect coming to the sacramental
supper, than to come to it with that imagined
untvorthiness which keeps them from it.
2. Another remark is this, that, should
any have unhappily attended the ordinance of
the supper in an unworthy manner, the best
mentioned and considered. 147
advice to them is, not to cease from attending
their duty in this special instance ; but to take
proper care to perform it better for time to
come. This remark naturally arises from
the general tenor of the apostle's discourse,
in the chapter we have been considering.
He had been blaming, and rebuking, the
church at Corinth for their rude, disorderly,
and profane manner of celebrating the holy
supper. And what does he hereupon ad-
vise them to ? Does he forbid them the use oF
this gospel ordinance ? Does he say any thing
tending to discourage them from going again
to it ? Not a word of this nature is to be seen
in any part of what he has wrote to them.
Far from this, though they had come to the
supper of the Lord with such indecency, and
irreverence, as are not known in the present
age, he supposes it to be their duty still to
come to it ; and what he endeavours is, to
engage them by proper arguments to reform
what had been amiss, and to attend their duty
in a suitable manner in time to come. Chris-
tian professors would act wisely in taking due
notice of the apostle's care, that the holy sup-
per might not be neglected, and, at the same
time, that it might not be unworthily celebrat-
ed. Should they be conscious, that they have
148 Religious Fears and Scruples
waited upon Christ at his table, in an unbe-
coming manner, they should not be discour-
aged, through fear, from waiting upon him
again ; but should rather be excited to give
the more earnest heed to get their unvvorthi-
ness removed, that they may attend their duty
conformably to the will of their Lord for
the future.
I may not improperly add here, if any of
those are seriously thoughtful of coming to
the supper of the Lord, who have never as
vet been there, they should not be discour-
aged from their duty, in this respect, by the
influence of fear, lest they should come un-
W'Orthily. Their fear should not drive them
away from this ordinance, but rather put
dicm upon the use of proper p^iins, that they
may come in a worthy manner. The Co-
rinthians had been guilty of schism, rudeness,
and intemperance in dieir celebration of the
sacramental supper ; and yet the apostle
does not advise them to lay aside the use of
this ordinance, but to take care to come to it,
for the future, in a worthy manner. And this
is the best advice that can be given christians
at this day. It is not allowable for them to
treat this ordinance with constructive contempt,
by abstaining from the use of it ; and if they
mentioned and considered. 149
are afraid of coming to it unworthily, the ef-
fect of their fear should be, their more dili-
gent endeavour to come in the. manner they
would desire, and as may be for the honour
of their Lord.
3. Another remark still may be, that it<
ought not to be supposed, that the apostle
Paul, in the chapter we have been explain-
ing, had it in his heart to discourage those
christians, from an attendance at the sacra-
mental table, who discourage themselves, and
from what he has said too. Let us attend a
little to their character, more especially as
drawn from the ground of their discourage-
ment. Why are they kept back from re-
membering their Lord, in the way of his ap-
pointment ? Is it not because they fear, lest
they should not do this with that faith, love,
humility, and holy reverence, which become
a sacred institution of gospel worship ? Is it
not because they have worthy sentiments of
Jesus Christ, who has appoin ed the sacra-
mental supper, and would willingly be com-
municants at it, but that they have scruples
in their minds, as to their fitness to be so ?
Is it not because they are jealous over them-
selves, with a godly jealousy, jealous of the
150 Religions Feats and Scruples
honour of their Lord, and would serve him
with their best ? Is it not because they are
heartily desirous of pleasing Christ, and are
afraid, lest they should fail of doing so, should
they come to his table ?
Can it now be imagined, with any face of
reason, that it was the design of the apostle,
by any thing he has said, in this chapter, to
discourage this kind of persons from giving
their presence at the sacramental supper ?
Could it have entered his heart to block up
their way to the table of the Lord ? It ought
not to be supposed. Surely, if he did not
discourage the Corinthians from attending this
ordinance, though they came to it in such an
irreverent manner, as that they were visited
by God, FOR this very cause, with
** weakness, sickness and death," he could
never intend to throw any discouragement in
the way of the persons I have described.
And if he could know how they have miscon-
strued his words, and taken occasion, from
them, to neglect the supper of the Lord, he
would scarce be able, though in heaven, to
refrain from grief. And could he now speak
to them from the excellent glory, it would be
to advise them forthwith to lav aside their
mentioned and considered. 151
fears and scruples, and honour their Lord by
celebrating the memorial of his death.
4. The last remark is, that it should be
the serious endeavour of all to come worthily
to the table of Christ. The apostle Paul
aimed mainly at this, in all that he said to
the Corinthians, in that part of his epistle to
them we have been considering. To this
end he set before them their faults, and gave
them the directions proper, in order to their
rectifying them, that they might come to the
supper Christ had appointed, not to condem-
nation, but to praise and honour. And this
should be the care also of all, who profess
themselves the disciples of Jesus. They
should not esteem it a matter of trifling con-
cern, how they partake of the symbols of
their Lord's death, but should endeavour to
do it, so as to glorify God, and promote their
own spiritual advantage.
Many, I am sensible, would be glad to come
to the sacramental supper who were never
there ; and what has kept them back is, this
matter of worthily partaking there. Being
convinced, that they ought to come worthily,
they are restrained from coming, because they
fear they shall not be able thus to come. But
this is a difficulty that will as truly hold against
i J'2 Religious Fears and Scruples
all the other duties of relio-ion. Thev oiio'ht
all to be performed in a worthy manner ; and
if persons should imagine they cannot thus
perform them, why may they not as reason-
ably leave them all undone, as this of remem-
bering their Saviour at his supper ? Is this
right ? What must be the effect of such
conduct but a total disregard to all the ser-
vices of piety ? The exact truth is, the in-
fluence of fear, respecting the supper of the
Lord, should never be, to keep us from it,
but to excite our care that we may be wel-
come guests at this gospel feast ; and thus we
shall be if the subjects of that meetness
which is suited to the nature and design of
the duty. And this meetness I will venture
to say, those are certainly possessed of, who
are most sensible of their unworthiness, and
most fearful lest they should dishonour Christ,
by an undue attendance at his table. With
respect to persons of this character, there is
no danger of their rudely, or irreverently,
rushing upon this ordinance. They are the
persons who are most concerned, that they
may be prepared for a due approach to it ;
and there is no doubt but they ought to be
ranked among those, who would be most
welcome to it.
mentioned and examined. 133
I have now said all that I had in view to
say, 'in the choice of the subject I have been
so long upon. I have, in as plain and faithful
manner as I could, laid before you the obli-
gations christians are under to celebrate the
instituted memorial of their Lord's dying
love. I have been particular in speaking to
the careless and secure; the lake- warm and
indifferent ; the conscientious and careful, in
regard of their attendance on the other insti-
tutions of gospel worship ; and, in fine, the
scrupulous and fearful : endeavouring to
consider, and remove all the doubts, difficul-
ties and fears, which have kept any from an
attendance at the table of Christ, so far, at
least, as they have come within reach of my
knowledge. ^
What will be the effect of my having been
thus large and full, in treating upon this spe-
cial article of christian duty, is known to God
only. If what has been discoursed may, un-
der the divine blessing, be influential upon
any to do honour to their Saviour, by remem-
bering him in the way he has prescribed, it
will be labour spent to good purpose. It will
occasion joy of heart to all the friends of Je-
sus ; yea, it will be pleasing to him, who lov-
ed us, and died for us ; yea, it will be a plea-.
154 Religious Fears and Scruples.
sure to that God, who so loved us, even while
we were sinners, as to give his only begotten
Son to be slain a sacrifice to atone for our
transgressions. But if what has been said
should prove labour in vain, as being followed
with no good effect, as having no influence to
prevail upon any to join with their christian
friends in breaking of that bread, which is the
symbol of Christ's broken body, it will be re-
membered another day, that you have been
faithfully entreated, warned, directed, and
encouraged to the practice of this article of
duty ; and you will be the more inexcusable
on this account. I shall only say, I have de-
livered mv soul, and have done it faithfully
in this instance, however defective I may
have been in others. The good God grant,
that this christian point of practice, which has
been seriously and solemnly urged, may
prove a savour of life unto life unto many, and
not of death unto death — to any one soul.
AMEN.
THE NEW
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