dred years after his death: and arose chiefly from the indiscretion of preachers and writers of warm imaginations, who, instead of explaining judiciously the lofty figures of Scripture language, heightened them, and went beyond them: till both it and they had their meaning mistaken most astonishingly. And when once an opinion had taken root, that seemed to exalt the holy sacrament so much, it easily grew and spread and the more for its wonderful absurdity, in those ignorant and superstitious ages; till at length, five hundred years ago, and twelve hundred years after our Saviour's birth, it was established for a Gospel truth by the pretended authority of the Romish church. And even this had been tolerable in comparison, if they had not added idolatrous practice to erroneous belief: worshipping, on their knees, a bit of bread for the Son of God. Nor are they content to do this themselves, but, with most unchristian cruelty, curse and murder those who refuse it. It is true, we also kneel at the sacrament, as they do: but for a very different purpose: not to acknowledge any corporal presence of Christ's natural flesh and blood; as our church, to prevent all possibility of misconstruction, expressly declares; adding, that his body is in heaven, and not here: but to worship him, who is every where present, the invisible God. And this posture of kneeling we by no means look upon, as in itself necessary: but as a very becoming appointment; and very fit to accompany the prayers and praises, which we offer up at the instant of receiving and to express that inward spirit of piety and humility, on which our partaking worthily of this ordinance, and receiving benefit from it, de pend. But the benefits of the holy sacrament, and the qualifications for it, shall, God willing, be the subject of two other discourses. In the mean time, consider what hath been said; and the Lord give you understanding in all things*. 2 Tim. ii. 7. LECTURE XXXVII. OF THE LORD'S SUPPER. Part II. THE doctrine of our catechism, concerning the Lord's Supper, hath been already so far explained, as to shew you, that it was ordained, not for the repetition, but the continual remembrance of the sacrifice of Christ: that the outward signs in it are bread and wine; both which the Lord hath commanded to be received by all Christians: and both which are accordingly received, and not changed and transubstantiated into the real and natural body and blood of Christ which however the faithful, and they only, do, under this representation of it, verily and indeed receive into a most beneficial union with themselves: that is, do verily and indeed, by a spiritual connnection with their incarnate Redeemer and head through faith, partake, in this ordinance, of that heavenly favour and grace, which, by offering up his body and blood, he hath procured for his true disciples and members. But of what benefits in particular the faithful partake in this sacrament, through the grace and favour of God, our catechism teaches in the fourth answer, 、 to which I now proceed: and which tells us it is, The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine*. Now both the truth and the manner of this refreshment of our souls will appear by considering the nature of the sacrament, and the declarations of Scripture concerning it. Indeed the due preparations for it, the self-examination required in order to it, and the religious exercises which that examination will of course point out to us, must previously be of great service; as you will see, when I come to that head. And the actual participation will add further advantages of unspeakable value. Considered as an act of obedience to our Saviour's command, Do this in remembrance of me, it must be beneficial to us: for all obedience will. Considered as obedience to a command, proceeding principally, if not solely, from his mere will and pleasure, it contributes to form us into a very needful, a submissive and implicitly dutiful, temper of mind. But further : it is the most eminent and distinguished act of Christian worship consisting of the devoutest thankfulness to God for the greatest blessing, which he ever bestowed on man; attended, as it naturally must, with earnest prayers that the gift may avail us, to our spiritual and eternal good. And it is much more likely to affect us very strongly and usefully, for expressing his bounty and our sense of it, not as our daily devotions do, in words alone, but in the less common, and therefore more solemn way, of visible signs and representations: setting forth evi Αλλα πασασθαι ανωχθι 90ης επι νησιν Αχαιούς HOM. IL. T. v. 160, 161. dently before our eyes, to use St. Paul's language, Christ crucified amongst us*. This, of necessity, unless we are strangely wanting to ourselves, must raise the warmest affections of love, that our hearts are capable of, to Him who hath given his Son, to Him who hath given himself for us. And as love is the noblest principle of religious behaviour, what tends so powerfully to animate our love, must in proportion tend to perfect us in every branch of duty, according to the just reasoning of the same Apostle: For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and he died for all, that they who live, should not henceforth live unto themselves, but unto him, which died for them, and rose again t. When our Saviour said to his disciples, If ye love me keep my commandments : he knew the motive was no less engaging, than it is reasonable. And therefore he adds, very soon after, If a man love me, he will keep my words §. But this institution carries in it a yet further tie upon us; being (as our blessed Lord himself declared, the New Testament is his blood || the memorial and acknowledgement of the second covenant between God and man, which was founded on his death; and requires a sincere faith and obedience on our part, as the condition of mercy and grace on his. Every one that nameth the name of Christ, is bound to depart from iniquity ¶. But the obligation is redoubled on them who come to his table as friends, and make a covenant with him, by partaking of his sacrifice **. If these live wickedly, it is declaring with the boldest contempt, that they consider Christ as the minister * Gal. iii. 1. + 2 Cor. v. 15, 16. ↑ John xiv. 15. ¶ 2 Tim. ii. 19. |