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perfect accordance with the holy scriptures; the only authority whereby we are justified in doctrine; and with which it is the duty of all to compare the interpretations of men, before they rely upon them for guidance. I would observe that, if sometimes I use tautology, or a repetition of the same words and things, more frequently than may be agreeable to a critical ear, it must be considered that I principally address those who are too young, or too ill-instructed, to advantage much from rhetorical and logical refinements; that my sole aim is to obtain credit for clear explanation, and to occasion profit to others, not to acquire praise for myself.
It is manifest that our Saviour Christ instituted the Lord's Supper, and commanded it to be observed; it is, therefore, the imperative duty of all Christians to observe it: it is, also, clearly deducible from the whole tenor of the scriptures, that our Saviour imposed no law upon his followers which was not cal
culated to make mankind essentially happy, without any tendency whatsoever to make them miserable; it is, therefore, clear that the law connected with the Lord's Supper can contain nothing militating against the happiness of mankind, and that, if mankind be deterred from obeying it, the cause of terror must exist in their own ininds, not in the law itself.
It appears from the records of the evangelists and St. Paul, that our Saviour said (in substance, that the bread and wine, which he blessed and gave to his disciples to eat and drink, were to be taken as types of his body, to be broken, and his blood to be shed, for the salvation of mankind; and that the Lord's Supper was to be observed by all Christians, in remembrance of him, as their Lord, Master, Saviour, and Redeemer. (See St. Matt. c. xxvi. v. 26. &c. St. Mark, c. xiv. v. 22. &c. St. Luke, c. xxii. v. 15. &c. St. Paul, 1 Cor. c. 11. v. 23. &c.) St. John does not mention the institution of the Lord's Supper ; but it is
to be noticed that St. John wrote his gospel not to repeat what the other three evangelists had previously related, but to supply what they had omitted ; and (as even in his time, there were heretics who denied the Deity, or Godhead of Christ) to prove Christ's Deity, from the testimony of all the prophecies and holy scriptures relating to the subject; and the other evangelists having said all that was necessary concerning the Lord's Supper there existed no obligatory reason for him to refer to it.
It is conclusive, then, from what I have remarked, that the Lord's Supper is to be observed in remembrance of Christ, and that he who would prove his faith in Christ must, among other modes of duty, remember him by participating in it.
It appears that the Lord's Supper, or Sacrament, may be taken unworthily, and that he wbo takes it unworthily risks his own damnation. It appears that the Corinthians did take it unwortbily, (1 Cor. c. xi.
v. 23. &c.) and that, in consequence, many were visited by God with divers diseases and afflictions, and some with death: they were, therefore, reprimanded by St. Paul, and exhorted not to take the Lord's Supper till they had eramined themselves : “ Let a man examine himself, and so let him eat of that bread and drink of that cup. (1 Cor. c. 11. v. 28.) upon which text I shall take occasion to remark in another place, as this text, together with that part of the Church Catechism which refers to, and is founded upon it, has been, through misapprehension, and other causes, one mean of keeping some from the Lord's table; and I will take this opportunity to observe that the word rendered eramine means also approve ; and that the words damnation, and unworthily mean also, the former, condemnation or judgment, and punishment ; and the latter, undeservedly, unbecomingly, unsuitably, indecently, not meetly, (or in a fit manner) and basely.
How or in what manner the Sacrament may be taken worthily or unworthily naturally becomes the next object of our enquiry.
TAKING THE SACRAMENT WORTHILY AND
It appears from scripture that our Saviour instituted the Lord's Supper at (during, or immediately after) the last Passover supper which he ate with his disciples; and that the primitive Christians celebrated it at, or after, a supper commonly so called ; that the Corinthians, instead of going to that supper in a decent and orderly manner; eating and drinking temperately; the rich regarding the poor ; went irregularly and disorderly; the rich treated the poor with neglect; ate and drank as if they were at a convivial feast; became gorged with food, and