^v «F ?mcif^ ^^OlOGICAL SiS^t^ BV 825 .B5 1849 Bickersteth, Edward, 1786-1850 A treatise on the Lord's SuDDer 11 U I^C\j^(mLA^ ( ^"'^•^ " — ~o A TREATISE oir THE LORD'S SUPPER: DESIGNED AS A GUIDE AND COMPANION TO THE HOLY COMMUNION. / BY THE REV. EDWARD BICKERSTETH, RECTOR OF WATTON, HERTS, Edited, and adapted to the services of the Protestant Episcopal Churcli in tti« United States, by Lewis P. W. Balch, Hector of St. Bartholomew's ChurctL, New York. THIRD NEW YORK, FROM THE NINTH LONDON EDITION, ENLARGED. NEW YORK: STANFORD & SWORDS, No. 137 BROADWAY. 1849. e 1 o- Entered according to Act of Congress, in the year 1842, By Swords, Stanford & Co., in the Clerk's Office of the District Court of the Southern District of New- York. JOHN R. M'GOWN, PRINTER AND STEREOTYPER, 57, ANN-STREET, NEW-YORK. O 0- A TREATISE ow THE LORD'S SUPPER. PART I. DESIGNED TO EXPLAIN THE NATURE OF THE HOLY COMMUNION. ■0 ADVERTISEMENT, TO THE NEW-YORK EDITION. Bickersteth's " Treatise on the Lord's Supper." was first introduced to the American public, by the late eminent Dr. Bedell of Philadelphia. Four editions have been entirely exhausted j and the present editor has in vain sought to procure copies of the work, as from time to time, they were need- ed by members of his parish. In England, this " Treatise " reached the eighth edition, when the author himself considerably en- larged and improved it, and issued a ninth, from which the New-York edition is a reprint. And it being probable that no more additions or altera- tions will be made, the old and well known firm of Swords, Stanford and Co., have determined to stereotype a treatise, justly deemed a standard work on the Holy Communion. An apology may seem proper for having omitted the introduction, essay, and notes of Dr. Bedell. One reason for the omission is, that Bickersteth himself has so much enlarged the work — if they were added, the volume would be of a less conve- nient size. I o ( 1* o- — — c Vi ADVERTISEMENT. Another reason is, that the greater part of the introduction relates to difficulties peculiar to the city in which Dr. Bedell resided, viz. the unwil- lingness of many to communicate because of pre- judices arising from Quaker influence and educa- tion. Such unwillingness when founded upon principle, is we think fairly met by the treatise itself, and this edition being designed for general use, the same reason for the introduction of re- marks touching local difficulties, does not exist. The last London edition differs as already stated from the earlier one which was reprinted in Phila- delphia, and this accounts for any alterations which may be observed in the present work. It is indeed a cause of devout thankfulness that books like "Bickersteth's Treatise on the Lord's Supper," are in such demand. And a fervent prayer is offered to God, that every effort to enlighten the hearts of men on the subject of the Holy Com- munion, may receive His gracious blessing, until the time come when all " shall be devoutly and re- ligiously disposed to receive the most comfortable sacrament of the Body and Blood of Christ, in re- membrance of His meritorious death and Passion, whereby alone we obtain remission of our sins, and are made partakers of the kingdom of heaven." L. P. W. B. Ne^O' York, Dec. 1341. o PREFACE. It seems to require some apology to publish another Treatise on the Lord's Supper, when several valuable ones have appeared already. It might perhaps be sufficient to say, that many are dis- posed to look at a modern publication, who would not even read a more valuable one of former years. But what is the state of the Christian Church? Numbers, who have attended public worship, constantly and regularly, from year to year, ten, twenty, thirty, or more years, never have received the Lord's Supper ! Many thou- sands, not to say many millions, in Christendom, who have been baptized, and who profess themselves to be Christians, have never obeyed a dying charge of their Redeemer ! Yet it has been justly remarked, that in the accounts which we have of those most distinguished for piety, never any one excelled in the virtues of the Chris- tian life, but was accustomed frequently to nourish his soul with " the banquet of this most heavenly food." Publications of this nature cannot, therefore, be unsea- sonable, while so important an ordinance continues to be neglected, by so large a proportion of Christians. Without invidious remarks on any former works on this subject, it cannot but be obvious that some have a tendency to foster self-righteousness, or to make prepara- tion not only so tedious and troublesome as to be imprac- ticable for persons engaged in the ordinary concerns of life, but, as Bishop Beveridge expresses it, "so nice and ticklish a thing, that they despair of ever observing all the little rules which are laid down, and therefore seldom, or never, trouble their heads about it." The author, while he has gladly availed himself of the help afforded by the Treatises of others, has endeavoured to take the Scriptures as his only sure guide. He has had occasion to see, that the nature of this ordinance has O -O G O viii PREFACE. been much mistfiken from a neglect of that guide. In extracting passages from old authors, he has taken the hberty here and there of altering a word, or the construc- tion of a sentence, to adapt it to more modern usage. Where he has varied the idea, he has generally noticed the passage as taken from others, by inverted commas, without quoting the authority ; thus making himself re- sponsible for the sentiment expressed. The writer has seldom quoted the opinions of the Christian Fathers on the Sacrament, being convinced that the Holy Scriptures are the only and the snfficient rule of faith to the Church.^ He was anxious also not to swell his work ; and not to make it controversial, instead of a practical and devotional book. Those vdio wish to see the sentiments of the Fathers generally . may consult the writings of Cranmer and Jewell. L'Arroque's His- tory of the Sacrament gives a full account of their sen- timents on its form of celebration, doctrine, and worship. Waterland's Treatise on the Eucharist, gives their senti- ments on the DOCTRINES of the Sacrament ; and Bing- ham's Christian Antiquities, on the discipline of the Church respecting it. These writers sufficiently estab- lish the point, that the doctrines and practices peculiar to the Roman Catholics have no support in the primitive fathers, whose statements in the main concur with those of the Protestant churches, and particularly of the Church of England. Cranmer's Treatise on the Sacra- ment is well worth reading by every one; but readers in general will find little interest or profit from controversial Treatises. It is generally known that this institution was one of the chief points in controversy with the Protestants and Ro- man Catholics, and, alas ! among the Protestant churches themselves at the Reformation. The Author has almost wholly abstained from that controversy, being persuaded a See the 6th article — and also Bishop H. U. Onderdonk's admirable tract on the " Rule of Faith." Ed. O Q — ' ■ -,0 PREFACE. ix that the plain statement, and the scriptural proof of truth, is here an effectual way of combating error. What Christ- ian does not long for the day when that ordinance which too often has served to divide Christians, shall at length serve to unite them, and teach them what it was evidently designed to do — to love one another even as Christ has loved them. He has introduced statements in th* body of the work, and confessions in the meditations, respecting the sinful- ness of man, which some may think too strong, or too particular. He would repeat however what has been often observed, that the true penitent will have a far deeper sense of the guilt of an evil desire, or an unholy temper, than a person careless and unconcerned about his soul will have of an openly immoral action. If the Holy Spirit have convinced us of our sinfulness, there will be a tenderness of conscience as to the commission of sin, to which worldly men are entire strangers. They will therefore often quite mistake the believer's real cha- racter :-^looking only at his confessions, they would count him a grievous sinner; but looking at his life, they will reckon him needlessly precise and strict. He has to express his obligations for the valuable re- marks of a kind and able friend, who revised much of the manuscript ; and of a dear brother, (dear both by the ties of nature, and of a common ministry in the Gospel of Christ,) to whom he is indebted, not only in this, but also in his former publications. May a blessing from above, through prayer, and the supply of the Spirit of Christ, attend the perusal of this Treatise to every reader ! Greatly shall the Author re- joice, if by means of it, any should obtain clearer views of the nature of this ordinance, and be assisted in the devout celebration of it ; have greater enjoyment in its observance, and more practically jmprove it afterwards. Islington, March 2, 1822. O ( G- ON THE LORD'S SUPPER. CHAPTER I. THE APPOINTMENT OF THE LORD'S SUPPER. The circumstances in which the Lord's Supper was first appointed, are full of interest. Let us for a mo- ment place ourselves at Jerusalem, at its first institu- tion, amid the little company gathered round our Lord in the upper chamber. It was a solemn and impressive season. He had just foretold the speedy destruction of their beautiful city and magnificent temple. He had clearly intimated to them that a scene of sorrow was at hand ; but when he saw the anxiety which this occasioned, he laboured to support and encourage them. The disciples were deeply affected by the peculiar tenderness both of his discourses and of his conduct. He told them, With desire I have desired to eat this passover with you before I suffer : for I say unto you, I will not eat any more thereof, until it he fulfilled in the kingdom of God. He then washed their feet ; and after- wards, troubled in spirit., he testijied, One of you shall o o o — - — — - — — — — ^ — — o 12 THE APPOINTMENT OF betray me. Exceedingly sorrowful, each of them ask- ed, Lord, is it I? A cloud of affliction evidently hung OYer their heads, and they knew not what was before them. With one exception, they deeply loved their Master, and were determined to give up their all for his sake ; but they were most of all troubled at the thoughts of losing the inestimable advantages of his presence, his converse, and his affectionate care and guidance. In the midst of this lowly and despised company, observe the blessed Saviour. Affecting indeed must have been that paschal supper, which contained so live- ly a resemblance and picture of his own immediate sufferings. But, laying aside all consideration for himself, unmindful of his own sorrows, he spent his time in comforting his disciples. " His heart," says one, " was filled with love to his people ; and that love, which carried him to all the darkness and diffi- culty through which he was to go, moved him to insti- tute the ordinance of the Lord's Supper, for the benefit and advantage of his Church." By appointing it at this affecting moment, he made the memorial of his death the more impressive, and increased our obliga- tions to obey the command, This do in remembrance qf me. In order to have distinct and clear views of that im- portant fact of which this institution is the memorial, we must go yet farther back, and briefly retrace the history of God's dealings with man from the be- ginning. Originally man was created pure and holy. Sur- rounded with every good, and enjoying the favour of God, he dwelt in Eden : but, by disregarding the ap- pointed test of obedience, he fell from that happy state, O^ O _ THE lord's supper. 13 and became guilty and sinful. As springing from sin- ful parents, all are sinful, and under the sentence of death. In Adam all die; hy one man's disobedience many were made sinners. The extent of this corruption will be seen in the divine declaration, that the imaginatio7i of man's heart is evil from his youth ; and in the confession of his most devoted servants, Behold, I teas shapen in wickedness, and in sin did my mother conceive me : — / know that in me, that is, in my flesh, dioelleth no good thing. But God, ivho is rich in mercy, for the great love where- with he loved us, did not leave man without a hope. He promised a deliverer, the Lord Jesus Christ^ The coming of this deliverer was delayed for four thousand years. By this means all the natural tendencies of the human heart were displayed, and man's inability to work out his own restoration to holiness and happiness was fully proved. Hence the necessity of the redemp- tion by Jesus Christ was made manifest, men were pre- pared to expect some grand fulfilment of the splendid language of prophecy, and the faith of God's servants in his promises, was exercised and proved. But though the coming of our Lord was so long delayed, such clear intimations of his person, character, and work, were given, that no sincere inquirer could mistake the Mes- siah when at length he appeared. In order to fulfil his gracious design, it pleased God to set the people of Israel apart from other nations, and to enter into a covenant with them. With this national covenant was interwoven a variety of rites and cere- monies, typical of the promised Redeemer. Among these rites, sacrifices (which had been before appoint- ed,) held a distinguished place. When animals were offered in sacrifice, they were, in pursuance of God's G O Q O 14 THE APPOINTMENT OF direction, slain before his altar, and offered up to him by the priest, as an atonement for the sins of the wor- shipper. Thus " he was reminded, on the one hand, for his humiliation, of the forfeiture of his own life, of the death which he deserved on account of sin ; and on the other, for his consolation, of the promised sub- stitution of another in his stead, to bear his sin, to atone for his guilt, and to screen him from its deserved pun- ishment." A lamb was, according to the Mosaic law, slain every morning and every evening. It is with reference to this that our Lord is called the Lamh, the Lamb of God, that taketh away the sins of the world. These sacrifices of the Jewish Church were then figura- tive of his death for our sins. The PASSOVER must also be here particularly noticed. It was one of the three principal feasts of the Jews, appointed in remembrance of their deliverance from Egypt. At this feast a lamb, without spot or blemish, was chosen, and after it had been kept for three days, was presented and slain before the altar, (Deut. xvi. 5.) No bone was to be broken, but it was roasted with fire, and eaten with unleavened bread.* The Jews were * Several learned men have supposed that the Lord's Supper was designed to be similar to the ancient Feast on Sacrifices. Their general statement on the subject is as follows. The Jews at the peace-offering sacrifices, (Lev. vii. 15 — 20.) as well as at the passover, were accustomed to feast on the victim that had been offered as a sacrifice. 1 Sam. ix 13. The heathen nations also retained the practice of eating a part of the victim which they sacrificed, (Exod. xxxiv. 15. Numb. xxv. 2. Psalm cvi. 28.) in order to participate in the propitiation supposed to be effected by the sacrifice. The custom of a feast upon a sac- rifice was very general, and the idea was, that all who partook of the feast manifested an approval of the worship, and par- took of the benefit of the sacrifice. Hence the apostles forbid Christians to eat of meats offered to idols, (Acts xvi. 29.) and o o ■ ■ — < THE lord's supper. 15 to show their children at this feast the sacrifice of the Lord's Passover, and how God had delivered them from Egypt. Exod. xii. 26, 27 ; xiii. 8. It was thus to be a striking and constantly recurring type or figure of that St. Paul shows the Corinthians how utterly inconsistent it was that they who went to the Lord's table should yet go to the table of idolaters ; ye cannot drink of the cup of the Lord and the cup of devils ; ye cannot be partakers of the Lord's table and of the table of devils. Hence also St. John speaks strongly and repeatedly against those who eat of the sacrifices offered to idols. Rev. ii. 14, 20. Many think that in the institution of the Lord's Supper, our Lord therefore availed himself of this ancient and general practice, in order by analogy to im- press more forcibly on the minds of his disciples the nature of his death as a sacrifice, the necessity of an interest in it, and the duty of professing before others our faith in his blood. For a further illustration of this view, the reader is referred to Cud- worth, Waterland, Felling, Warburton, Cleaver, Knox, A. Clarke, Card, and others who have written at large on this point. But the writer, after considering what has been written on this subject, seriously hesitates in adopting this view, on these grounds : We do not eat of the victim itself. What we do is in remembrance of him who was the victim. The sacrifice for sin is the principal point commemorated, and the Jewish sacrifice for sin was not to be eaten. The notion does not necessarily flow either from the Apostle's statement in the Epistle to the Corinthians, or our Lord's words in the appointment. For these reasons the writer cannot but think that those who make the Lord's Supper a feast on a sacrifice, go farther than the Scrip- tures bear them out. They have formed an ingenious analogy to the sentiments and rites of antiquity in many particulars ; but they do not appear to him to have satisfactorily proved that it was our Lord's intention that this ordinance should be of a similar nature to the ancient feasts on a sacrifice. Nor is such a view by any means necessary in order to rescue this Institu- tion from the statement, given by some, of its being a mere memorial, unattended with special benefits ; as the subsequent part of this treatise will sufficiently show. o ■ — ■ — o , — . o 16 THE APPOINTMENT OF great sacrifice, in the death of our Lord Jesus Christ, for the sake of which God passes over the sins of his people. The way in which the Jews observed the passover, will illustrate some particulars in the ap- pointment of the Lord's Supper. After they had used great diligence in putting away all the leavened bread from their houses, at the time of eating the passover, they were accustomed to take a piece of the unleaven- ed bread, and bless, break it, and distribute it to those assembled. They drank wme together out of several distinct vessels, with grateful acknowledgments of God's goodness to them, declaring at this time the things which he had done for Israel. The whole was concluded with a hymn of praise. It is obvious how similar several of the rites observed at the passover, were to those adopted in the Lord's Supper. And it was important to connect the Lord's Supper with the Passover, because it was intended to supersede that or- dinance, and to be illustrated by it. We will only notice further with respect to the Jew- ish dispensation, the ratification of it. The cove- nant made at Mount Sinai was ratified by the sprinkling of blood. After the victim had been sacrificed unto the Lord, we read, Moses took half of the blood, and put it in basins, and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the au- dience of the people, and they said. All that the Lord hath said will we do, and be obedient. And Moses took the blood and sprinkled it on the people, and said. Behold the blood of the covenant which the Lord hath made with you concerning all these words. Exod. xxiv. Heb. ix. 19, 20. Such was the introduction of that large and grand system of typical atonements, which continued Q o- -o THE LORD S SUPPER. 17 in force till he appeared, who put away sin hy the sacri- fice of himsef. Heb. ix. 26. Let us now view the appointment of the Lord's Sup- per. It was at the feast of the Passover, and, as is generally supposed, immediately after partaking of it, and probably in the way that has been described, that our Lord instituted this ordinance, to be a constant me- morial of his atonement for sin, and of his ratification of a better covenant by his own death. The true Paschal Lamb, even Jesus Christ, being about to be offered up as a sacritice for our sins, the type and shadow, now that the antitype and substance were come, were no longer to be used. The slaying of the lamb was therefore to be relinquished, and instead of the paschal feast of remembrance, the feast of the Lord's Supper was appointed. One was instituted the night before the deliverance from Egypt ; the other the night before our deliverance from our iniquities. One commemorated redemption from Egyptian bondage ; the other, a better redemption from the bondage of sin. One prefigured, by shedding of blood, the redemption of Christ : the other would exhibit, by striking em- blems, a redemption already accomplished. By this new ordinance our Lord told his disciples that the Jew- ish dispensation was passing away, and the Christian, clearer and fuller in its light, and richer in its bless- ings, was established in its place. As it was needful to partake of the passover as the means and pledge of their security from the destruction of the first-born, so it is needful for us to partake of the Lord's Supper, as the means and pledge of our deliverance from the destruction coming on the ungodly. With this information, the words recording the ap- pointment of this ordinance will be more easily under- o- 2* -o o- ^G 18 THE APPOINTMENT OF Stood. We have an account of them in four different parts of the New Testament. Matt. xxvi. 26-30. Mark xiv. 22-26. Luke xxii. 18-20. 1 Cor. xi. 23-25. As they in some measure vary, the whole are here given. Matt. xxvi. (26.) And as they were eating, Jesus took bread and blessed it, and brake it, and gave to the discifiles, and said, Take, eat; this is my body. (27.) And he took the cup, and gave thanks, and gave it to them, saying, drink ye all of it. (28.) For this is my blood of the New Testament, which is shed for many for the re- mission of sins. (29.) But I say unto you, I will not drink hence- forth of this fruit of the vine, until that day when I drink it new with you in my Fa- therms kingdom. (30.) And when they had sung an Mark xiv. (22.) And as they did eat, Je sus took bread, and blessed, and brake it, and gave to them, and said. Take, eat ; this is my body. out into theMount of Olives (23.) And he took the cup, and when he had given thanks, he gave it to them ; and they all drank of it (24.) And he said unto them, This is my blood of the New Testa ment, which is shed for many (25.) Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. (26.) And when they had sung an hymn, they went hymn, they went out into theMount of Olives. Luke xxii. (19.) And took bread, and gave thanks, and brake it, and gave unto them, say- ing, This is my body which is giv- en for you : this do in re- membrance of me. (20.) Like- wise also the cup after supper, say- ing, This cup is the New Testa- ment in my blood which is shed for you. (18.) For I say unto you, I will not drink of the fruit of the vine, un- til the king- dom of God shall come. 1 Cor. xi. (23.) The Lord Jesus, the same night in which he was betrayed, took bread ; (24.) And when he had given thanks, he brake it, and said. Take, eat : this is my body which is bro- ken for you : this do, in remem- brance of me. (25.) After the same manner he also took the cup, when he had sup- ped, saying, This cup is the New Testament in my blood : this do ye, as oft as ye drink it, in remem- brance of me. -o o o THE lord's supper. 19 These different passages have been put together in a harmony as follows : — The Lord Jesus, the same night in which he was be- trayed, as they were eating, took hread : and ivhen he had hlessed it, and given thanks, he brake it, and gave it to the disciples, and said, Take, eat ; this is my body which is given and broken for you ; this do, in remembrance of me. And, after the same manner, he also took the cup, after supper; and gave thanks, and gave it to them ; saying, Drink ye all of it ; and they all drank of it, and he said unto them, This is my blood of the New Testament, and this cup is the New Testament in my blood, which is shed for you and for many for the remission of sins. This do ye, as oft as ye drink it, in remembrance of me. Verily I say unto you, I ivill drink no more of the fruit of the vine, until that day when I shall drink it new with you in the kingdom of my Father, in the kingdom of God. And when they had sung an hymn, they went out into the Mount of Olives. It is evident that there are several expressions here used which require to be duly understood, before we can intelligently observe this ordinance. Why are bread and wine to be used on this occasion 1 In what sense was the bread our Saviour's body ? How was the cup his blood ? What is the meaning of his body given and broken ; and his blood shed for us ? Why are we to eat this bread and drink this cup ? What is the nature of the New Testament ? In what views are we to remember Christ, and what is the necessity and benefit of so doing ? The consideration of some of these particulars will properly come in this chapter ; but others of them which relate more directly to the great doctrines of the gospel, will require more full discussion in distinct chapters. o 1 -o (5 9 20 THE APPOINTMENT OF Do you ask why bread was appointed to be used ? — We reply, it was designedly at hand when our Lord appointed the institution, and, being used in the Pass- over, it connects the two ordinances, and it is a most significant emblem of that which it was intended to represent. It is so not merely in the mode of its preparation for our use, but as when prepared, it is the ordinary support of man, the most common, necessary, and wholesome kind of food. What then can better represent that incarnate, suffering, and dying Saviour, who is the food of our souls ? Do you ask why wine was appointed ? — We reply, this also was designedly at hand, and being used in the Passover, it also connects the two ordinances, and the preparation of wine is likewise a significant emblem of our Saviour's sufferings. Wine, too, is in its properties strengthening and exhilarating ; give wine unto those that he of heavy hearts; (in the margin, hitter of sou/, Prov. xxxi. 6.) It is wine that maketh glad such hearts, Psalm civ. 15. And in this view, wine is an apt figure of that blood of Christ, which being forced from his bruised body, and shed for our sins is suited to revive and comfort the fainting spirit of man.* * The direction to drink witie, as representing the blood of Christ, seems contrary to the analogy of the Jewish dispensa- tion, where both people and priests were forbidden to taste the blood in any case; nor were the priests even permitted to eat the flesh of the sin-offering. Some have supposed that our Lord designed to point out the nearer communion which we have with God, and the clearer discoveries of the way of pardon through the gospel. " We have," says Bishoj) Patrick, " such a token and pledge of forgiveness by this sacrifice, as the an- cient peo))le of Gt)d had not, of forgiveness of their offences by the blood that was offered at their altar." Heb. xiii. 10. Perhaps, however, it might serve to intimate more strongly, as it doubt- less would, by its being contrary to the current of all their pre- o o THE LORD S SUPPER. 21 Do you ask, why are both bread and wine ap- pointed ? — Various reasons may be given for this. Some have thought that the thing may be doubled, to show the certainty and importance of it. Gen. xli. 32. But there are other more forcible reasons. The sepa- ration of the blood from the body marks more strongly the death of the victim as a sacrifice. The blood was considered in a peculiar way to be the life of every living creature, and that which made an atonement for the soul. Lev. xvii. 11. Again, it is said, (ver. 14.) with marked emphasis. It is the life of all flesh ; the blood of it is for the life thereof; therefore I said unto the children of Israel, ye shall eat the Mood of no man- ner of flesh : for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. In the appointment, therefore, of the blood as distinct from the body, there was another strong intimation, that our Saviour gives his life for us — that his soul was made an offering of sin. The Jews could not hear the command, This is judices, that Christ actually poured out his soul unto death, in giving his blood ; it may also show that the words of our Lord in this ordinance will not bear, in any view, a literal in- terpretation. The peculiar direction that all should drink of it, and the assurance that all did drink, is observable in con- nexion with the practice of the Roman Catholics to deny the cup to the laity. Nor does the propriety of that practice ap- pear from the assertion sometimes made, that " all then pre- sent were ministers ;" for, not to say that the disciples could at that time be only considered as believers in general, such a view of the matter would prove too much ; it would go to show that the laity should be denied the bread as well as the wine. The order of the words is instructive. It is first take, and then eat. Christ is to be ours in possession and claim, and afterwards ours in fruition and enjoyment; and then, this is my body, to intimate that the sacred elements are not properly to be called the body of Christ till eaten. o G ■ ■ 22 THE APPOINTMENT OF mi/ Hood, drink ye all of it, without thinking of his life being offered up for ours. The broken bread was very descriptive of our Saviour's humiliation, but does not afford that complete and striking emblem of his death, which under these circumstances, wine poured out, the figure of his blood shed, does. Besides, as meat and drink are both necessary to nourish us, so the two figures, of the body and blood, seem given to show us that there is in Christ Jesus a complete nou- rishment for the soul, and that we need only look to him for every part of our salvation. To omit either bread or wine is to depart from that primitive institution, on which the whole authority of this ordinance rests. We have now to explain in what sense the bread WAS OUR saviour's BODY AND THE CUP HIS BLOOD. The previous remarks will have prepared the way for a right understanding of these words. Let us remember, also, the general nature of expressions used in the appoint- ment of divine ordinances. Of circumcision it is said. This is my covenant, (Gen. xvii. 10.) though it was only the token of the covenant. Of eating the paschal lamb, it is said. It is the Lord's passover, (Exod. xii. H.) though it was only the sign of his passing over the Israelites. St. Paul calls the manna spiritual meat, and the water that flowed from the rock spiritual drink, and says, that rock was Christ, 1 Cor. x. 3, 4. So Christ is called our passover, 1 Cor. v. 7. Amid these obvious figures in similar circumstances, there can be no difficulty with an unbiassed mind, as to the true in- terpretation of these words. The disciples do not appear to have seen any obscurity in them, nor to have asked our Lord to explain them. They had before been reproved for a literal interpretation of our Lord's direc- tion, Take heed and beware of the leaven of the Phari- ^ ^ - ^ - V 6 O — ( THE lord's supper. 23 sees and Sadducees. Matt. xvi. 6-9. Mark viii. 15-21. They had seen how the Jews had erred at Capernaum, (John vi. 52.) through literally interpreting similar expressions to those under consideration, at which time our Lord told them, the words that I speak unto you, they are spirit and they are life, John vi. 63. And when our Lord instituted this ordinance, they were not in the least danger of imagining the bread and wine to be the actual body and blood of the Saviour, because he was then conversing with them. From these con- siderations it is evident that the declarations of our Lord, on this occasion, by no means require an inter- pretation so altogether remote from common sense and experience, as either the transubstantiation of the Ro- man Church,* or the consubstantiation of the Luther- * The acknowledged and authorized document of the Roman Church respecting transubstantiation, is here recited from the Canons of the Council of Trent. That Council denounced the following curse ! ! ! " Jf any one shall say, that in the holy sacrament of the Eu- charist, there remains the substance of bread and wine, together with the body or blood of our Lord Jesus Christ, and shall deny that singular or wonderful conversion of the whole substance of the bread into his body, and the whole substance of wine into his blood, there remaining only the species, that is, accidents of bread and wine, which conversion the Catholic Church very aptly calls transubstantiation, let him be accursed." See Ses- sion 13. can. 2. This doctrine was introduced by Paschasius Radburtus, in the ninth century, and was at first, even in that dark age, vigorously opposed. The Book of Bertram, on the subject, in that century, has been preserved, is acknowledged to be genuine by the most learned of the Catholics, and was very useful at the Reforma- tion. Ridley and Cranmer were indebted to it for correct views of the Lord's Supper ; views which they have embodied in the formularies of our own Church. The following extracts will show Bertram's sentiments. '• As to the substance of the crea- tures, what they were before consecration, they remain after ' — o ..^ ^ -.- ^ ^ — ~o 24 THE APPOINTMENT OF ans. Had our Lord meant that any constant miracle of such kind was to be performed by his ministers, and believed by his people, how different would have been his expressions ! The words are not, " This is now, it. Bread and wine they were before, and after consecration, we see, they continue beings of the same kind and nature." " It is the body of Christ, yet not corporal but spiritual ; it is the blood of Christ, yet not corporal but spiritual : so that nothing is here to be understood corporally, but spiritually." (205.) " Both by testimonies out of the Holy Scriptures, and of the Fathers, it is most evidently demonstrated, that the bread which is called the body of Christ, and the cup which is called the blood of Christ, is a figure, because it is a mystery." (255.) " The bread and blood which is placed upon the altar, is set there for a figure, or in remembrance of the Lord's death, that what was really done long since, may be called to our present remembrance; that having his passion in our mind, we maybe made partakers of that divine gift, whereby we are saved from death, knowing well that when we shall come to the vision of Christ, we shall need no such instruments to admonish us, what his infinite goodness was pleased to suffer for our sakes ; for we shall see him face to face ; we shall understand, not by the out- ward admonition of temporal things, but by the contemplation of the very thing itself, how much we are obliged to give thanks to the Author of our salvation." (259.) These extracts are taken from the valuable edition of Ber- tram, which was published in 1G88. The work is both curi- ous and satisfactory, as to the sentiments of the fathers previous to Bertram, and of the church in general in his age. Cran- mer, in his Treatise on the Sacrament, closely follows Ber- tram. One great danger to be feared from the Roman Catholics, is the subtilty with which they cover the grossest errors, and the plausible appearance they give to the most dangerous delusions. The attempt of Fran, a Sancta Clara, in a work published in 1634, to explain the thirty-nine Articles of the English Church, so as to give them a Romish sense, when many of them directly oppose the Romish doctrines, is a specimen of this subtilty. o o o — -O THE lord's supper. 25 and will be ever hereafter, when vou meet IcTether, my transubstantiated and real body," — or, " let it now and ever hereafter be changed into my body," — but merely, '^this is my hody.'^ As he said, " lam the true vine, ^'' ^' I am the door,'^ meaning they were a figure of him ; so the bread was the emblem, figure, or token, of our Saviour's body, and the wine of his blood. Just as in seeing a bust of the king, v\^e should say, " This is the king !" so does our Saviour say. This is my body .'"* There was a peculiar propriety in the expression which he made use of, when we consider the institution as appointed in remembrance of his sacrifice, and as declaring the establishment of a new covenant, ratified as the old had been, by the shedding of blood, and our communion in its blessings. This will be more fully pointed out in the subsequent chapter. The expression used in giving the cup, This is my blood, must be interpreted as a figurative expression. The cup manifestly denotes the wine in the cup, and that wine was the figure of our Saviour's blood. And one admitted figure surely ought to make those who would be disposed to insist on a literal interpretation hesitate in their statements. But when the writer remembers how the most emi- nent servants of God have contended with each other on this subject, he cannot but add an earnest desire that it might please God that all who love our Saviour * The old Hebrew and the Syriac possess no word that answers to our English terms "signify" or "represent." See Gen. xli. 26, 27. Dan. xvii. 17-24. Gal. iv. 24, 25. Rev. i. 20. They use the substantive verb for this term. Our Lord could not, there- fore, according to the ordinary idiom of the language, have ex- pressed himself otherwise. o o o 26 THE APPOINTMENT OF in sincerity, might learn to lay aside fierce disputes about that appointment, which is peculiarly calculated, when rightly viewed, to fill our hearts with love to him, and love to each other ; and that all his people, de- siring in simplicity of heart to believe what he has declared, and to practice what he commands, might ever seek to edify each other in love. Having in this chapter explained several of the expressions in the appointment of the Lord's Supper, we shall proceed to consider in subsequent chapters, more at large, those important doctrines directly connected with it. G> o- CHAPTER II. THE ATONEMENT MADE BY THE DEATH OF CHRIST. In instituting the Lord's Supper, our Saviour states, that his body was given and hroken for his disciples, and his hJood was shed for them, and /or many, for the remission of sins. There is an evident reference in these words, to the sacrifices of the law of Moses, which were figurative of the one great sacrifice of Christ. The epistle to the Hebrews shows this sufficiently. A body broken, and blood shed for the remission of sins, exhibit the mean- ing and intent of the Mosaic sacrifices. Those sacrifices, and that of Christ, are thus con- trasted in the Hebrews, (ix. 11.) But Christ being come, an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building ; neither by the bhod of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himsef without spot to God, purge your consciences from dead works to serve the living God. Indeed the blood of the sacrifice was in the law of Moses so indispensable to the pardon of sin, that we are I assured, ^^J^7AoM^ shedding of blood is no remission. Heb. O c o . o 28 THE ATONEMENT MADE Ix. 22. The reason is given in Lev. xvii. 11. For the life of the Jlesh is in the hlood, and I have given it to you upon the altar to make an atonement for your souls, for it is the hlood thatmaketh atonement for the soul. The word atonement in our language signifies agree- ment : or the means by which agreement or reconcilia- tion is made. The general meaning of the original Hebrew word is to hide or cover. When it refers to sin, it means sin forgiven, remitted, or expiated, through the legal rite appointed for that purpose.* The Levitical atonement, in all cases, produced the effect of fitting for the divine service. Where moral character was concerned, (which in one view was the case, even when atonement was made for the holy place, &c. for they were unclean through the trans- gressions of the people. Lev. xvi. 16-19.) the atone- ment was an act of propitiation, being the appointed way for making the Divine Being propitious and fa- vourable to his people. So that atonement and recon- ciliation, or forgiveness, were thus intimately con- nected. By the atonement made by the death of Christ, we mean, then, that the sufferings and death of our Lord were accepted as a sacrifice for sin, in regard to which God forgives our iniquities. Were there no other proofs of this doctrine than those expressions used in the appointment of the Lord's Sup- per, they would establish it. But it has pleased God to express so important a truth in a great variety of wavs. Before wc quote additional proofs of this great doc- * See Magee on the Atonement, and Wardlaw on the Soci- nian Controversy. o — o BY THE DEATH OF CHRIST. 29 trine, let us briefly notice the dignity of the victim who gave himself up as a sacrifice. God was manifest in thejlesh; He who is over all, God blessed for ever ; Je- hovah our Righteousness ; the Mighty God; the Ever- lasting Father: the Alpha and Omega; the beginning and the ending, which is, and which was, and which is to come ; He was made jlesh and dwelt among us. By this mysterious and incomprehensible union of the di- vine and human natures in the person of our Lord, an infinite value was given to his sufferings and death, so that his blood cleanseth from all sin ; he is the propi- tiation for our sins, and not for ours only, but also for the sins of the whole world. It is this view alone that speaks peace to the troubled conscience. When a man is truly awakened to a sense of the multitude and the magnitude of his transgressions, the infinite majesty of Him against whom he has offended, and the true desert and tremendous consequences of his sins, he then feels the value of an atonement made by one who is God as well as man, and rejoices in it as that which can alone be a sufficient satisfaction for his guilt. What then do the Scriptures say of the sufferings and death of the divine Redeemer ? In the Old Tes- tament we find various testimonies to his atonement. Thus in the 53d of Isaiah, we read, The Lord hath laid on him the iniquity of us all — He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. — When thou shalt make his soul an offering for sin, he shall see his seed. He was fore- told by Daniel as the Messiah to be cut off, but not for himsef. The appointed period of his coming was fixed, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity. The New Tes- o- 3* ^ « _ o 30 THE ATONEMENT MADE lament language is still more express and decisive — The Son of Man came to give his life a ransom for many. Matt. XX. 28. He died for the ungodly. Rom. v. 6. God hath made him to ie sin (a sin offering) for us, who knew no sin, that we might he made the righteousness of God in him. 2 Cor. v. 21. He gave himself for us, an offering and a sacrifice to God. Eph. v. 2. He has reconciled both (Jew and Gentile) unto God, in one body by the cross. Eph. ii. 16. Once in the end of the world hath he appeared to put away sin by the sacrifice of himself Christ was once offered to bear the sins many. Heb. ix. 26, 28. Who, his own self, bear of our sins in his own body on the tree. 1 Pet. ii. 24. These are but a brief selection of passages which show that the all-important truth of an atonement for sin, made by the Son of God, is confirmed by a great variety of expressions, and by repeated testimonies and declarations. How very different would have been the mode of expression, had Christ merely died as an ex- ample, and pattern of patience and long-suffering ! How easy and natural would it have been for all the sacred writers to have used another phraseology, had they designed to convey any other instruction than that which is obvious at the first glance, to every simple and humble mind ! The doctrine of the atonement will from such passages be manifest to those who read the Scriptures with an unbiassed and unprejudiced mind! The great design of this atonement is clearly and fully explained by St. Paul, in the 3d of Romans. After having shown the universal sinfulness and guilt of man, he goes on to declare the way of acceptance with the holy and righteous God in these words, Being justifiedfreely by his grace, through the redemption that Q O > o BY THE DEATH OF CHRIST. 31 is in Jesus Christ, wliom God had set forth to he a 'pro- pitiation, through faith in his hlood, to declare his right- eousness for the remission of sins that are jmst, through the forbearance of God : to declare, I say, at this time his righteousness, that he might be just, and the justfer of him that believeth in Jesus. We may observe in this passage, that the Apostle notices two leading effects connected with, and result- ing from, the atonement of Christ. It illustrates the divine perfections, and at the same time brings salva- tion to the guilty. It ILLUSTRATES THE DIVINE PERFECTIONS. The doC- trine of Christ's propitiation is the solution of an appa- rently inexplicable difficulty. The holy and righteous God, who had asserted that he would not acquit the guilty, and who had declared, he that justifeth the wicked, and he that condemneth the just, even they both are an abomination to the Lord, had yet for four thousand years been pardoning and blessing sinful man, and was then dispensing pardon to believers through the world. This procedure the Apostle shows is consistent with the justice of God, and the truth of his word, by the death of Christ being an atonement for sin. The strictness, purity, and excellence of God's holy law are fully manifested, his authority is preserved, the ends of justice are obtained, even in a more impressive way, by the incarnation, sufferings, and death of the divine substi- tute, than they would have been merely by the punish- ment of the guilty creature. While the mercy of God is fully displayed, his abhor- rence of sin is at the same time manifested in the strong- est way. Dr. Wardlaw has well expressed this. Speaking of the substitution of Inimanuel as a volun- tary surety, to bear the curse of the law in the room o — o G ^— O 32 THE ATONEMENT MADE of the guilty, he says, " In this substitution we see displayed, in a manner unutterably affecting and awful, the lioly purity of the divine nature, for no testimony can be conceived more impressive of infinite abhorrence of sin than the sufferings and death of the Son of God. Here, too, we behold the immutable justice of the divine government, inflicting the righteous penalty of a vio- lated law. It is to be considered as a fixed principle of the divine government, that sin must be punished ; that if the sinner be pardoned, it must be in a way that marks and publishes the evil of his offence. This is also effected by substitution, and as far as we can judge, could not be effected in any other way. In inflicting the sentence against transgression on the voluntary and all-sufficient Surety, Jehovah, while he clears the sin- ner, does not clear his sins. Although clothed with the thunders of vindictive justice against transgression, he wears to the transgressor the smile of reconcilia- tion and peace ; he dispenses the blessings of mercy from the throne of his holiness ; and, while exercising grace to the guilty, he appears in the characters, equal- ly lovely and venerable, of The sinner's friend. o And sin's eternal foe. " In this way then all the ends of public justice are fully answered. The law retains its complete un- mitigated perfection, is magnified and made honourahle. the dignity and authority of the Divine Government are maintained and even elevated — all the perfections 'of Deity are gloriously illustrated and exhibited in sublime harmony. Such a view of the Divine Being is present- ed on the cross, as is precisely calculated to inspire and maintain (to inaintain too with a power which will in- -O ) - — — ~ BY THE DEATH OF CHRIST. 33 crease its influence the more closely and seriously the view is contemplated) the two great principles of a holy life, the love and the fear of God ; filial attachment, freedom, and confidence, combined with humble rever- ence and holy dread." The importance of the subject, and the justice and excellence of Dr. Wardlaw's remarks, will justify the length of the quotation. We may observe also that salvation is thus become, as it respects Christ and those for whom he died, an act of divine justice as well as divine mercy. God, as he is a just God, does not condemn believers, since Christ has borne the punishment of their sins, and purchased them for himself. Blessed be God, our pardon and acceptance in Christ Jesus, is now built on that very attribute which is so dreadful and alarminor to the offending sinner ! That which seemed the main bar against our acceptance, is now become the very ground why God accepts. Justice and mercy both triumph together. God remains righteous, and yet rebellious man may be for ever blessed. Thus the cross of Christ gives the brightest display of all the divine perfections. It is a glass in which all created intelligence may see and discover, in a way that they never otherwise could, the glory of God's wis- dom, power, righteousness, justice, mercy, and truth. While God is glorified, through the same atonement A WAY OF SALVATION IS PROVIDED FOR SINNERS. We shall have occasion, in considering afterwards the na- ture of the New Covenant, to enter into a fuller view of the nature of this salvation, and therefore will here only briefly notice some of the more direct blessings which are obtained by this atonement. There is, first, forgiveness. We have redemption Q 6 O 34 THE ATONEMENT MADE through the Hood of Christ, the forgiveness of sins, accord- ing to the riches of his grace. The Apostle, in the pas- sage in Romans above referred to, also shows that God is righteous in the remission of sins that are past. As if he had said, the sins committed before the coming of Christ, were, through the infinite compassion of God, forgiven on account of the propitiation that was to be effected by his death. All the sin of man, therefore, that ever was or will be forgiven, was forgiven through his atoning sacrifice. God's exacting the punishment of sin in the death of Christ, explained the mystery of divine patience and truth, in not punishing our first parents, Adam and Eve, with instant death, and in bearing, for so many thousand years, with the wicked- ness of mankind ; and it cleared the divine righteous- ness, and accounted for his forbearance with the rebel- lion and sin of his creatures. The same atonement is still amply sufficient to cover the whole of our trans- gressions against the divine law. The pardon of sin, of all sin, of the greatest and most aggravated sins, the free and entire removal of the load of guilt from the conscience,— that is the glory of the Gospel of Christ. The benefit of the atonement of Christ is also exhibit- ed in another light as the cause of the free justifi- cation of the believer. His sins are not only pardoned, but he is freed from the penalty of sin. Being jiisti- fed freely hy his grace, is the great blessing which the Apostle grounds on Christ's propitiation. By this re- demption of Christ, a way is provided for the guilty sinner being accounted and dealt with as altogether righteous. God whose judgment is according to truth, whose sentence is final and decisive, is the jiistifier of him that helieveth in Jesus. Nor can we forbear noticing also sanctification, as o ■ o o BY THE DEATH OF CHRIST. 35 another effect connected with the atonement. It is, as we have seen, peculiarly calculated to promote genuine love to God and man. Ye are bought wiih a price ; therefore, glorify God in your hody and in your spirit which are his — If God so loved us, we ought also to love one another. His unspeakable love furnishes the most powerful and attractive motive to obedience ; and adds new force to every other consideration which calls on us to obey the will of God. Let us farther observe, how we partake of the BLESSINGS OF THE ATONEBiENT : for in vain, as to our salvation, has Christ shed his precious blood, and glo- rified God and procured blessings for man, if we are not partakers of the henejit. On this important point, the Scriptures are very express. It is through faith in his blood that God is propitious to us. God justifies him that believeth in Jesus. Rom. iii. 25,26. To himiliat worketh not, but believeth on him that justifieth the ungod- ly, his faith is counted, for righteousness. Rom. iv. 5. Similar passages are very numerous. The nature of faith will be considered more at large in the following chapter. We would now press on the reader's attention the importance of the subject. It is not a matter of mere speculation and theory, but a principal, a practical, and a most cheering truth, revealed for our unspeakable benefit. The subject is of infinite magnitude. It is God's appointed plan of salvation : it is his only plan : there is none other name under heaven given among men, whereby we must be saved. Surely nothing can be con- ceived of more immense moment to the human race, than that Avhich concerns the salvation of innumerable millions of immortal souls, their peace and holiness here, their deliverance from eternal woe, and their ob- O Q O ^ __ Q 36 THE ATONEMENT MADE taining eternal life. O that every reader may so seek an interest in this salvation, as to enjoy its blessings, and to ke\ in his own happy experience, what an an- imating motive the atoning death of Christ is, to a life of holiness and devotedness to that God who so loved us, that he spared not his oion Son, but delivered him up for us all. We cannot speak of this great subject merely in the language of cold statement. Christian reader ! let our hearts magnify and praise the Lord. The Lord hath done great things for us, whereof we are glad. Let our songs ascend up to his throne. Let us join the heavenly host in their never-ceasing hymn Worthy is the Lanib that tms slain, to receive power and riches, and wisdom, and strength, and honour, and glory, and blessing. The view which has thus been given of the death of Christ appeared needful to enable us to form right con- ceptions of the Lord's Supper. In this view of his death, well might a solemn ordinance be appointed, for its perpetual exhibition, and commemoration.* Dr. Doddridge justly remarks, " I apprehend this or- dinance of the Eucharist to have so plain a reference to the atonement or satisfaction of Christ, and to do so * How dreadfully the Socinians would pervert this ordinance, may be seen in the following extract from one of their writers. " If the Unitarian Society, on their English Anniversary Festi- val, were to consecrate the first goblet to the immortal memory of the great founder of their faith, they would more faithfully copy the spirit of this institution, than any rival creedsman, and would accomplish the association of religion with the ra- tional and habitual pleasures of mankind." Dr. Gregory on this makes the following observation. " This attempt at transmuting the orgies of Jl.icchus into a Christian rite, will not succeed with those who have beheld by faith the Lamb of God that taketh away the sin of the world.'" 0- -o BY THE DEATH OF CHRIST. 37 solemn an honour to the fundamental doctrines of the Gospel, that I cannot but believe that while this sacred institution continues in the Church, (as it will un- doubtedly do to the end of the world) it will be impos- sible to root that doctrine out of the minds of plain hum- ble Christians." As we have seen, the very words appointing the or- dinance bring before us the doctrine of the atonement, by telling us of Christ's body given and broken for us, and his blood shed for the remission of our sins. We shall farther see, in the next chapter, how we participate in the atonement of Christ. O- o — ^ o CHAPTER III. ON FAITH IN Christ's atonement. The Lord's Supper is manifestly an institution de- signed only for Christians, for sincere believers in Jesus Christ. It is well known that the primitive churches were very particular in exercising a strict discipline, to keep the unbelieving from that holy table. Indeed, our attendance there without faith in Him, would be a mere act of hypocrisy. Hence it becomes important for us to understand the nature of faith. The idea is in itself so simple, as rather to be obscured than elucidated by definition. Faith in God's word is the same as faith in man's word, a sure belief of what is said.* True faith is a prac- tical belief of the word of God, and especially of the record which he hath given of his Son. If we receive the witness of men, the witness of God is grater — he that believeth not God, hath made him a liar, because he helieveth not the record that God gave of his Son. The Holy Scriptures illustrate the nature and ef- fects of this faith in a variety of ways, describing it as a coming to Christ, looking unto him, receiving him, putting him on, trusting in him, living upon him, and the like. These figures very strikingly exhibit the inward workings of the believer's heart. * The scriptures accurately describe it to be the substance (t)7roo-ra(7(f, Confidence,) of things hoped for; the evidence (fXey^os, conviction,) of things not seen. Heb. xi. 1. G : O . c ON FAITH IN Christ's atonement. 39 Repentance and faith are most intimately connected in the Holy Scriptures. Matt. xxi. 32. Mark i. 1.5. Acts XX. 21. There is no repentance without faith, and no lively faith without repentance. It has been ob- served, that repentance and faith are only two branches of the same vital root of ilie new creature in Christ Jesus. The object in this chapter is not, however, to explain the nature of faith in general, or faith in Christ, (which is a believing all that the scriptures say of him as a Divine Saviour, and so receiving him in all his offices, as our Prophet, Priest, and King,) but to bring before the reader the nature and importance of faith in his blood. Rom. iii. 25. There is in the Lord's Supper, when duly received, a special act of faith in the atone- ment of Christ. This is a point of the utmost import- ance, as it regards our individual salvation. Our holi- ness too, and our comfort, as well as our duly partak- ing of this ordinance, are closely connected with right views on this subject. There are some expressions in a discourse recorded in the 6th of John,* which have often been referred to the Lord's Supper, and which will assist us to under- stand the nature of this faith. The circumstances of that discourse were these. The miracle of feeding the multitude with bread, and their thence following our Lord, having led him to exhort them to labour for the meat which endureth to everlasting life, they ask him, What shall we do that we might work the works of * It is observable, that this evangelist, who omits the men- tion of the appointment of the external ordinances of baptism and the Lord's Supper, dwells most at large on the spiritual import of those ordinances, regeneration by the Holy Spirit, and I faith in the atonement of Christ. G < O— > . .^ 40 ON FAITH IN Christ's atonement. God ? His reply was, Tliis is the work of God, that ye believe on him whom he hath sent. The Jews ask for a proof of his mission, and tell hinn of the manna which Moses had given. This leads our Lord to show them a better food— 7am the bread of life; he that Cometh to me shall never hunger, and he that believeth on me shall never thirst. He farther explains himself, when he says. The bread that I will give is my flesh, which I will give for the life of the world. The Jews were stumbled at this; but our Lord only the more solemnly asserts, Verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whoso eatelh my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. To prevent any misunderstanding of these words by giving them a mere literal interpretation, our Lord afterwards told his disciples, It is the Spirit that quick- eneth, the flesh proflteth nothing ; the words that I speak unto you, they are spirit and they are life. The great subject inculcated in this discourse, is such a faith in Christ as leads the soul to rely on his giving his flesh for the life of the world. The discourse does not directly refer to the Lord's Supper, for there is not in the whole statement the slightest mention or hint of that appointment, nor could his hearers have had any clear understanding of his words, if he were supposed to be speaking of an ordinance never appoint- ed, nor even intimated before. In such a case, would not our Lord's words have wanted that distinctness and precision which usually characterize his dis- courses ? Our Lord here takes occasion from what had pre- i — — — O O G ON FAITH IN Christ's atonement. 41 viously passed, to illustrate the nature of faith in him, by food received for the support of the body. By the jiesh of the Son of Man and his blood, he means his becoming man and dying for us ; (Heb. ii. 14.) by his flesh being given for the Ufe of the world, he points out the atonement which he would by his death make for mankind ; and by eating that flesh, and drinking that blood, he shows how we partake of this blessing. Faith is to the mind, what partaking of food is to the animal frame. We know that before food can nou- rish us, it must be received, eaten, and digested: and so before any sentiments or statements can benefit us, we must believe them and dwell upon them ; or, (as in the same allusion the Church Collect expresses it,) we must " inwardly digest them." The truths of Scripture, and the doctrines of salvation by Jesus Christ, can only influence us, and produce in us corres- ponding affections, as they are received, as they are credited and thought upon. Thus the doctrine of the atonement may be known in a general way; we may be able to state it accurately, and prove it strongly, without our being influenced by it, or having any interest in it ; in order to obtain the blessing ourselves, we must receive the atonement. Rom. v.. 11, 17. Saving faith has a special reference to this doctrine. The faith by which Christians, under the Gospel dispensation, are justified and accounted righteous before God, is such a persuasion of the truth of the divine declarations respecting the sacri- fice of Jesus Christ, as makes the soul cleave to him, and produces a sure trust and reliance upon his obe- dience unto death, as our only and all-sufficient ground of hope for the pardon of sin, peace with God, the gift of eternal life ; and makes us apply to him for his o o 4* o — o 42 ON FAITH IN Christ's atonement. Holy Spirit to purify us, for strength and every spirit- ual blessing. When we are "enabled thus to be- lieve and come to God with our load of guilt and misery, not trusting in our own righteousness, but in his manifold and great mercies, as flowing to sinners through the sacrifice and atonement of Christ, then we find peace of conscience, and a quiet mind." Our souls are satisfied and strengthened, and our hearts are set at liberty to love and serve God with gratitude and entire devotedness. The Church of England speaks very decisively on this subject. " The right and true Christian faith is, not only to believe that Holy Scripture, and all the foresaid articles of our faith, are true, but also to have a sure trust and confidence in God's merciful promises, to be saved from everlasting damnation by Christ; whereof doth follow a loving heart to obey his com- mandments."* Only conceive the state of mind of one awakened to a true knowledge of the law of God in its reasonable- ness, its purity, and its extent ; and a true sense of his own exceeding sinfulness. He sees that he is justly condemned, heaven is forfeited, divine wrath is incur- red, and any moment may plunge him into irremedia- ble and endless ruin ; and then say whether there mav not be desires wrought in the heart, that can be weil compared to hunger and thirst ; and whether there be not in the salvation of Jesus Christ, that which may justly be called the bread of life, and the fountain of living waters ; and whether faith in his doctrines may not nourish and support the soul, just as much as the most suitable food does the body ! Bread or flesh is * See Homilv on Salvation. o— : G o o ON FAITH IN Christ's atonement. 43 not more adapted to meet the necessities of the hungry, nor wine to strengthen and revive the weak, than the atonement of the incarnate Saviour is to supply the wants of the convinced, humbled, and penitent sinner. Nothing else mdeed will supply his wants. Arch- bishop Cranmer (whose Treatise on the Sacrament is full of instruction.) justly says, '• There is no kind of meat that is comfortable to the soul, but only the death of Christ's blessed body ; nor any kind of drink that can quench its thirst, but only the blood shedding of our Saviour Christ." Let us then, when we receive the Lord's Supper, spiritually feed on Christ as our all- sufficient and all-satisfying Saviour. It is not one act of faiih only that marks the Christian. The just shall live hy faith. When we dwell on what Christ lias done for us, and look to him for grace and strength, we receive continued supplies of spiritual food. Worldly things weaken our spiritual strength, and deaden our devout affections. Satan tempts us, and a corrupt heart leads us astray. In the midst of these dangers, it is only in proportion as we constantly come to Christ, and receive out of his fulness grace for grace, that we are strong and vigorous in the Christian life. Just as the body lives by receiving food from day to day, and thereby increases and grows from in- fancy to manhood, so the soul lives by this faith in Christ, and goes from strength to strength till we come to a perfect man. The Scriptures speak very strongh^ of the bless- ings connected with this faith in Christ. They are stated in the 6th chapter of John in many varied ex- pressions. Without this faith we have no spiritual life ; through faith we have union with Christ, sup- port, strength, consolation, and eternal bliss. The O O o O- -Q 44 ON FAITH IN Christ's atonement. promise of eternal life may well be peculiarly cheer- ing and animating to us. Observe how solemnly our Lord declares, (ver. 47.) Verily, verily, I say unto you, he that believeth on me hath everlasting life. Who can calculate the magnitude of this blessing? All the glories of this world fade before it. To be happy, and that forever ! What heart can imagine all that is comprehended in everlasting life ? Look only at one point in the promise, (ver. 54.) I loill raise him up at the last day. Place only the resurrection before your eyes. The last trump is sounded — the heavens pass away with a great noise — the Lord himself descends. In this tremendous day, amid the wreck of worlds, who shall stand when he appeareth ? It is the Judge of all mankind, and who shall abide the day of his coming ? Whom will he raise up and place in safety ? See above, the mansion of bright and eternal glory ! Be- hold, below, the dreary and horrible abode of never- ending woe ! O Christian reader, in the day of the resurrection, what a blessing beyond all description will it be to belong to Christ, and to have his promises engaged to raise you up to life and glory! Well, whosoever believeth in him shall not perish, but have ever- lasting life. You may safely build for eternity on his faithfulness. He has all power and might to fulfil his promises, all truth and willingness to perform them. O look unto Jesus, and be ye saved. We may hitherto in this chapter appear to have de- parted from the direct subject of the Lord's Supper, but what has been said will tend to explain that feed- ing on Christ by faith, which is at once enjoined and signified by this ordinance. Though our Lord's dis- course in the 6th of John has not a primary reference to his last supper, yet that institution points out the -O o — o ON FAITH IN Christ's atonement. 45 same actings of faith which are illustrated by the in- struction in that remarkable passage. Both the literal and spiritual feeding are happily expressed together in the address to the communicant, " Take and eat this, in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving." Archbishop Cranmer very plainly and strikingly ex- presses the same ideas — "■ The true eating and drink- ing of the body and blood of Christ is, with a constant and lively faith to believe that he gave his body and shed his blood on the cross for us, and that he does so join and incorporate himself to us, that he is our head and we his members, and flesh of his flesh, and bone of his bone, having him dwelling in us, and we in him. And herein stands the whole effect and strength of this sacrament. And this faith God works inwardly in our hearts by his Holy Spirit, and confirms the same outwardly to our ears, by the hearing of his word, and to our other senses, by the eating and drinking of the sacramental bread and wine in his holy supper. Let it be your desire, then. Christian reader, when you receive the outward emblems of his body and blood, by the grace of the Holy Spirit, and through faith, afresh to receive Christ himself as your only and your complete Saviour. Augustine denies that men can carry away from this sacrament any more than they can collect in the vessel of faith. Indeed, it is only as faith is in exercise, and as you are really look- ing to Christ, by and through the outward elements, that this institution will be of profit to you. It loses its whole design as to your individual good, if you are not depending by faith on the atonement of Christ, and ap- plying afresh for an interest in his great salvation. Besides, the Lord's Supper shows us how the death of -O O _ . 46 ON FAITH IN Christ's atonement. Christ is applied to our benefit. As the bread and wine represent the body and blood of our Saviour, so the eating and drinking those elements point out that act of faith by which we apply to our own benefit the merits of his death. Whenever, then, you go to this holy table, lift up the eye of faith to the crucified Re- deemer, dying for your sins, come with your burden to him, and so shall you find rest unto your souls. o— o -o CHAPTER IV. ON THE NEW COVENANT. In appointing the Holy Communion, we have seen, our Lord calls the cup the New Testament in his blood. We purpose in this chapter to explain the meaning of this expression, and briefly to state the nature of that dispensation, which was secured to us through the atoning sacrifice of Christ. The term, which is here rendered Testament, is a translation of the Hebrew word n^^'liS, which is com- monly rendered Covenant.* We do not find that the * There have been considerable differences of opinion res- pecting the meaning of the Hebrew word n^^Ss and the Greek word SiaOnKT), usually translated covenant. The author thinks that his readers will be interested in an abstract of some of the principal authorities which have fallen in his way. On the Hebrew word tT^")!, Simon, in his Hebrew Lexicon, gives us the term Covenant as the general meaning; and then, referring to the annexed passages, he says it denotes metony- mically, ix promise, (Numb, xviii. 19; 2 Sam. xxiii. 5;) a con- stitution or statute; (Jer. xxxiii. 20.) and a. precept, (Jer. xxxiv. 15 ;) because these are wont to be joined to covenants ; the De- calogue, (Numb. X. 33. Deut. iv. 13; ix. 9-11 ;) and the sign of the Covenant. Gen. xvii. 13. In Leigh's Critica Sacra, it is noticed, that it signifies any dis- position, institution, or declaration of will, council, or promise, or any thing of that kind, whether that disposition be entered into by one, or by many ; whether by the pure engagement of one, or mutual agreement and re-stipulation between parties. On the Greek word SiadnKri, Grotius remarks, that it was G ■o 48 ON THE NEW COVENANT. Hebrew word is ever used in the sense of a last will, and it is doubtful whether the Greek word be used in that signification in the New Testament. A Covenant is an agreement on certain terms, and supposes two or more parties. But when God is one adopted in the Septuagint version of the Old Testament, as it was found that the original Hebrew word was of a more exten- sive signification than the Greek word awBriKrj, their usual word for covenant. See Poli Synopsis, vol. iv. p. ii. Junius says, " It signifies neither a Testament, nor a Cove- nant, nor an Agreement ; but as the import of the word simply requires, a disposition, or institution of God." Schleusner gives the general interpretation to be a disposi- tion; and with reference to the passage in the institution of the Lord's Supper, gives it the sense of " a constitution, law, or form of religion, or, as it is commonly called, a Divine (Econ- omy, from the manner of speaking among the Jews, who were wont to call the Mosaic religion tl'^'^^, the likeness being taken from the covenants, which men are wont to enter into between themselves." On the use of both words. Dr. Gill in his body of Divinity, says. — I. It is sometimes used for an ordinance, precept, and command. Numb, xviii. 19. Jer. xxxiv. 13, 14. Deut. iv. 13. 2. A covenant, when ascribed to God, is nothing more than a mere promise. Isa. lix. 21. Ephes. ii. 12. 3. We often read of the covenants of Gud only on one side. Jer. xxxiii. 20. Gen. viii. 22. Gen. ix. 9-17. Hosea ii. 18. 4. A covenant properly made between man and man, is by stipulation and re-stipulation, in which they make mutual promises, or conditions, to be per- formed by them. Gen. xiv. 13. xxvi. 28 ; 1 Sam. xx. 15, 10, 42 ; xxiii. 18. Brown of Haddington also says, " Both words may in general be rendered an establishment, and this signification will answer in every place where the words are found." The importance of having a just view of the term, will be seen when it is remembered that it occurs above two hundred times in the Scriptures. It will be obvious that it has often a much larger signification than a mere agreement between two parties with mutual conditions. •o o o ON THE NEW COVENANT. 49 party to that which is rendered covenant, it must be considered as meaning rather a Dispensation, declar- ing his mercy and goodness towards his sinful crea- tures, than a mere agreement. Isaiah lix. 21. Heb. viii. 8-13. By a dispensation, we mean that plan of procedure, on which God acts towards those who live under it, or, as it is more briefly defined by Dr. John- son, "the dealing of God with his creatures." This general meaning of the term rendered Covenant, seems best to convey its sense in the passage immedi- ately under our consideration. The term is used to denote the two chief systems of religion noticed in the Bible, the Jewish and the Christian. The nature and design of both these are fully declared in the Holy Scriptures ; but as our Lord directly connects the celebration of the Lord's Supper with the new dispen- sation, it will be proper here to give a farther account of it. It is CALLED NEW WITH REFERENCE TO THE JEWISH DISPENSATION, not having been fully manifested nor fully established as the only religion of men, till after the promulgation and lengthened continuance of that preparatory religion which was given by Moses. It is true that the plan of this rich dispensation of grace and mercy, for the salvation of sinful man, was laid before the world began. St. Paul assures Timo- thy that God hath saved 21s, and called us with an holy calling, not according to our works, hut according to his Dion purpose and grace, which was given us in Christ Jesus before the world began. 2 Tim. i. 9. Those who obtain its blessings are also described by St. Paul, as chosen in Christ before the foundation of the world, that they should be holy and tvithout blame before him in love. Eph. i. 4. Here we see all the parties in this cove- O- O o o 50 ON THE NEW COVENANT. nant brousht to our view at once. God, the source of all blessings — men, who were to be the objects of his grace — and Christ, the mediator of the covenant, in whom all the subjects were chosen, and by whom they would ultimately be brought to eternal glory. It is true also that it was in part manifested to man, from time to time, before the Christian era, — fi]'st, in the promise, The seed of the woman shall bruise the head of the serpent. Gen. iii. 15. After this, as the Apostle tells us, To Abraham and his seed were the promises made; and thus, as^ he assures us, the covenant was confirmed before, (that is, before the law of Moses) of God in Christ. Gal. iii. 16, 17. The Mosaic dispensation was, in various respects, a figure, shadow, or representation of the new covenant, by its tabernacle, sacrifices, &c. As we proceed in reading the sacred volume, the promises and prophecies gradu- ally unfold it with increasing clearness to our view. Though David's expression at the close of his life, may possibly have a more direct application to the covenant made with him personally, as to the throne of Israel, yet therein the promise of Christ was in- cluded, and the words are very descriptive of the blessings of this better covenant. He hath made loith me an everlasting covenant, ordered in all things and sure — for this is alt my salvation, and all my desire, (2 Sam. xxiii. 5.) as is that expression. The secret of the Lord is with them that fear him, and he will show them his covenant. Psalm xxv. 14. Several of the Psalms, as xvi. xl. Ixxxix. and ex. clearly show that the holy men of old entertained, in the progress of time, ideas, and used expressions, too large for the Jewish dispensation, and applicable only to a different order of things. Isaiah, almost with the clearness of O — O O ( ON THE NEW COVENANT. 51 the apostolical writers, brings before us that redemp- tion on which the dispensation of grace is founded. But notwithstanding this previous discovery of it, which doubtless eno;ao;ed the faith, and raised the liope of the servants of God, from the beginning, it is still justly styled 7iew, as it was only fully revealed after the coming of Christ. It is displayed to us in that volume, which is emphatically called the New Testament, or Covenant. Christ, as the Lamb of God, verily ivas fore-ordained before the foundation of the world, but was manifested in these last times for you, who by him do believe in God. 1 Pet. i. 20. It was also only fully established by the death of Christ. Solemn promises and engagements were of old established and ratified, by blood-shedding and sacrifices. Gen. xv. '8-18. Hence the Psalmist speaks of the covenant made with God by sacrifice. Psalm Iv. 5. Thus the death of Christ was the sacri- fice that perfected the new dispensation. And it was yet farther illustrated and confirmed by the resurrection and ascension of Christ. Thus not only was it proved that his death was accepted as an atonement for sin, and that the divine justice was satisfied, but he was raised up from the dead, and as- cended into heaven, to receive those blessings which he had purchased for sinful men, to bestow those bless- ings on them that believe in his name, and thus to carry on the work of salvation by supplying them, ac- cording to their individual necessities, with grace to help in time of need, and by filling them at proper sea- sons, with joy and peace in believing through the power of the Holy Ghost. Hence, as compared with the covenant made with Israel, on their coming out of Egypt, and as fully O Q O 52 ON THE NEW COVENANT. manifested, completed, and established by the death, and confirmed by the resurrection of Christ, as having new worship, new ordinances, and new sacraments, it is called the new covenant. The former dispensation is no longer necessary, and the gospel is become the statute law of the whole church of God. Having thus seen in what respect it is a new cove- nant, we will next view it in contrast with the old COVENANT. The Scriptures frequently illustrate this subject, by contrasting or comparing one with the other.* The Jewish was a religion for a particular nation: (Deut. iv. 31-34; vii. 6.) the Christian was designed for all nations; (1 John ii. 2. 1 Tim. ii. 4- 6.) the Jewish was temporary ; (Heb. viii. 7-13.) the Christian is permanent ; (Heb. xii. 27, 28.) the Jew- ish had conditions to be performed on the ground of obtaining its blessings ; (Exod. xix. 5-8.) the Chris- tian promises those very conditions as blessings which will be freely bestowed. Jer. xxxi. 31-34 ; Ezek. xxxvi. 27. ; Rom. iii. 24 ; Eph. ii. 8, 9. In the first covenant, the law was written on tables of stone ; but the second provides for its being written on the fleshly tables of the heart, 2 Cor. iii. 3. The mediator, priesthood, and sacrifices of the two covenants, are contrasted in the Epistle to the Hebrews, to show the superior advantages of the latter dispensation. The old covenant, as considered apart from the dis- coveries and promises which it contains of the new, was a ministration of death and condemnation, (2 Cor. iii. 7-9.) pronounced a curse on all who did not obey it perfectly, (Deut. xxvii. 15-26.) and in some cases, inflicted the penalty of death, without mercy on trans- * See the Epistles to the Hebrews and the Galatians, passim. John i. 10, 17 ; 2 Cor. iii. 3-18, &c. o— — o o o ON THE NEW COVENANT. 53 gressors, Heb. x. 28. The Apostle calls it a yoke upon the neck of the disciples^ which neither our fathers nor we were able to bear, Acts xv. 10. As a ministra- tion of death and condemnation, it gives those who were never under it a very striking illustration of the sad state of all sinners. Those who sinned not against the light of the Jewish Dispensation, were yet under sin, Romans iii. 9. They sinned against the light which they had, (Romans ii. 12-15.) and God having not left himself without witness, (Acts xiv. 17.) they were without excuse, Rom. i. 20. But the law entered that the offence might abound, Rom. v. 20. It discovered and detected yet more strongly the universal and deep corruption, sinfulness, and ruin of man. The soul that sinneth, it shall die : but all have sinned. Hence all, whether under the Jewish law or not, are guilty, (Romans iii. 19.) under a sentence o^ death, (Rom. vi. 23.) and condemned before God, John iii. 18. In this state the new covenant finds all men ; and it is a ministration of righteousness, as by it condemned sinners are taught the way of obtaining righteousness, through faith in him who has atoned for our sins, and fulfilled that law which we had broken. It is also the ministration of the Spirit, as while it is the only doctrine through which life and salvation are communicated to sinners, a much larger measure of the gift of the Holy Ghost is communicated, and to a much wider extent, under the administration of the new covenant, than ever was under the old, John xvi. 7 ; Acts ii. The old covenant conveyed many intimations of the Gospel ; but it was in types and shadows, or by pro- phecies and promises ; it imparted but the beginnings of that salvation which was to be afterwards more ) o 5* o o 54 ON THE NEW COVENANT. largely bestowed. But the new covenant both gives the substance of the emblems, and accomplishes the predictions and promises. John i. 17. The old was. however, in the various points which had been noticed, and viewed in all its parts, a beau- tiful and glorious preparatory dispensation, introduc- tory to that which was to be a blessing to the whole world, and wonderfully adapted, in its whole system, to make ready the minds of men to welcome the Gospel. The Law was our schoolmaster to hring us to Christ. But zf that which was done away was glorious, how much more that which remaineth is glorious. What cause have we to thank God, that we live under the light and blessings of the most clear and perfect dispensation which he has ever vouchsafed to his Church ! May it have to be said of us, We all, with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory ! The above contrast will enable us the more readily to understand the nature of the new covenant. It will be sufficient to mention some of its leadingr fea- tures. Fully to explain it, would be to transcribe a great part of the sacred volume. Dr. Watts gives this description of the Divine Dispensations in general. " The Public Dispensa- tions of God towards men are those wise and holy con- stitutions of his will and government revealed, or some way manifested to them, in the several succes- sive periods, or ages of the world, wherein are con- tained the duties which he expects from men, and the blessings which he promises, or encourages them to expect from him, here or hereafter ; together with the sins which he forbids, and the punishments which he .— _ o o — -o ON THE NEW COVENANT. 55 threatens to inflict on such sinners." We purpose here to confine ourselves to a brief view of the pecu- liarities of the Christian Dispensation. It discovers to us God as a reconciled father. Col. i. 20, 21. We were enemies in our minds by wicked works. Man dislikes the service of that pure and holy God in whom he ought to delight, and daily offends him. He was therefore an object of God's just wrath, and if left to himself he must have perished forever. Here, then, is manifested the boundless com- passion and tender love of God. John iii. 16 ; 1 John iv. 10 ; Rom. v. 8. The reconciliation begins in his own infinite grace, displayed in redemption by Jesus Christ. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto his ministers the word of reconcilia- tion. 2 Cor. V. 19. The new covenant is administered by a mediator. A Mediator is one who goes between parties at vari- ance. Man, being a sinner, and so at enmity with God, the plan of grace Avhich God devised, required the interposition of a Mediator to carry it into effect. Jesus Christ our Lord, is the Mediator of a letter cove- nant, which was established upon better promises than the law of Moses. When we were enemies we were reconciled to God by the death of his Son. But besides obtaining the blessings of this covenant, he, as Media- tor, dispenses them to us. Great as they are, and freely as they are now bestowed, if their communica- tion were to depend on the will and endeavours of fallen man, we should never receive them. The whole administration of the Gospel dispensation is in his hands. Jesus Christ is exalted to be a prince and a Saviour, to give repentance, and remission of sins. He o ^ o — — o 56 ON THE NEW COVENANT. sends the ministers of the new covenant, (2 Cor. iii. 6.) to gather men into his church ; he makes his people willing ill the day of his power. Psalm ex. 3. He. of his own grace and love, when they were dead in sins, quickens them by his Holy Spirit, and purifies unto himself a peculiar people zealous of good works. Tile administration of this dispensation is carried on in the hearts of men, by the secret and gracious influ- ence of the HOLY GHOST, who is sent by Jesus Christ to convince and comfort, guide and govern, illuminate and instruct, preserve and sanctify his people, while they sojourn here below, and thus prepares them for his eternal kingdom of glory above. Hence the gift of the Spirit is peculiarly promised, and much more largely dispensed under this covenant ; and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon allfiesh. The new covenant declares a way of salvation, the only way of salvation, and a salvation includ- ing deliverance from the guilt and power of sin, and the gift of eternal life. All are freely bestowed. By grace are ye saved, through faith, and that not of yourselves, it is the gift of God, not of works ; lest any man sliould boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that toe should walk in them. Eph. ii. 8-10. Does any distressed and anxious mind inquire. What must I do to he saved ? The answer in the new cove- nant is plain and express — Believe on the Lord Jesus Christ and thou shalt be saved. Acts xvi. 31. This remarkably distinguishes it from the old covenant. The tenor of that was. The man that doeth these things shall live by them. The tenor of the new is, With the heart man believeth unto righteousness, and with the O — o & — - - ' ■ o ON THE NEW COVENANT. 57 moutJi confession is made unto salvation. Romans X. 5-9/ The new covenant has two leading ordinances, also distinguishing it from the old-^Baptism, and the Lord's Supper. Baptism is the appointed ordinance for our introduction into the visible church, and the Lord's Supper manifests our continuance therein. It is UNIVERSAL in the proposal of its blessings. Nothing can be more free, general, and unlimited than its invitations. This is a point of the utmost import- ance to the comfort and hope of the burdened and afflicted conscience, and the passages showing this are delightfully clear and express. Ho, every one that thirsteth, come ye to the waters ; and lie that hath no money, come ye, buy, and eat; yea, come, huy ivine and milk without money and without price. Isaiah Iv. 1. Jesus stood and cried. If any man thirst, let him come unto me and drink. John vii. 37. Whosoever will, let him take of the water of life freely. Rev. xxii. 17. O Christian reader, let nothing tempt you to refuse so free and gracious an invitation. Affain, it contains promises exactlv suited to all our wants. See Jer. xxxi. 31-34 ; Heb. viii. 8-12. There are the blessings of redemption for the captive, pardon for the sinful, justification for the guilty, puri- fication for the polluted, strength for the weak, wis- dom for the ignorant, and help for the helpless. It proposes, in short, a full remedy for all our evils. The Scriptures are the records of its benefits. Let us search them diligently, that we may have as full a knowledfje as we can of all it contains for our use. The richest promise is, indeed, eternal life. For this is the record, that God hath given to us eternal life, and this Ufe is in his Son ; he that hath the Son hath life, O » — ^O __ — o 58 ON THE NEW COVENANT. and he that hath not the Son hath not life. Nor are these uncertain promises ; they are all Yea and Amen, in Christ Jesus our Lord. The CHIEF BLESSING of the New Covenant is its securing to us an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ, (2 Pet. i. 11.) This is the inheritance of the saints in light, Col. i. 12, 13 ; this is the kingdom prepared for them from the foundation of the world, ^vhicll they inherit when our Lord comes in his glory, (Matt, xxv.) The new covenant, therefore, gives the believer great security. It is well ordered in all things and sure, 2 Sam. xxiii. 5. While it eminently tends, by the way in which its blessings are bestowed, to mani- fest the divine glory, and yet to promote the happi- ness of man ; it also most efTectually provides for obedience to the holy law of God. What God, as a righteous Governor, justly demands from us as his creatures, he now, according to the beneficent tenor of the new covenant, bestows as a gracious Benefac- tor. Is, for instance, obedience to his laws his com- mand as our God, and our duty as his creatures ? he promises in the dispensation of grace, to write his laws in our hearts, Heb. viii. 10. Is repentance equally required from us as sinful creatures ? he grants re- pentance unto life. Acts xi. 18. Is faith in his Son requisite for our salvation? unto us it is given to be- lieve in his name, Phil. i. 29. Thus it is well-ordered, as it guards against the weakness and corruption of our nature, which would otherwise prevent our obtain- ing its blessings. The happiness of Adam in Para- dise, depending on the fidelity of the creature, failed ; the national blessings granted to Israel, through their disobedience, were forfeited ; but in the better cove- o_ o O — , ON TPIE NEW COVENANT. 59 nant, the fidelity of God is concerned, and he en- gages to work in us all that he requires of us. He promises not only not to depart from us, but that we shall not depart from him. I will make an everlasting covenant ivith them, that I will not turn away from them to do them good, hut I loill put my fear into their heart, that they shall not depart from me. Jer. xxxii. 40 ; see also Isaiah liv. 9, 10, 17. True it is, that many who have had right notions of religion, and have made a fair profession, do afterwards make shipioreck of faith ; and this should guard us against presumption and self-confidence, and make us watchful and humble ; but the Apostle assures on this head, they went out from us, hut they ivere Jiot of us, for if they had been of us, theyioould no douht have continued with us, 1 John ii. 19.* True it is, the sincere servant of God may fall * The author would confirm his own sentiments by the fol- lowing extract from Bishop Jewell's Exposition to the Thessa- lonians, fob ed. 1611, p. 143, on 2 Thess. ii. 13. " God hath chosen you from the baginning : his election is sure for ever. The Lord knoweth who are his. You shall not be deceived with the power and subtilty of Antichrist. You shall not fall from grace, you shall not perish. This is the com- fort which abideth with the faithful, when they behold the fall of the wicked. When they see them forsake the truth, and de- light in fables; when they see them return to their vomit, and wallow again in the mire; when we see these things in others, we must say, Alas ! they are examples for me, and they are lamentable examples. Let him that standeth, take heed that he fall not. But God hath loved me, and hath chosen me to salvation. His mercy shall go before me, and his mercy shall follow in me. His mercy shall guide my feet, and stay me from falling. If I stay by myself, I stay by nothing. I must needs come to the ground. Although all the world should be drowned with the waves of ungodliness, yet will I hold by the boat of his mercy, which shall safely preserve me. If all the world be set on fire with the flame of wickedness, yet will I G — — 'Q 60 ON THE NEW COVENANT. into sin, in which case his transgressions will be pun- ished with fatherly chastisements ; yet the promise even in this case is, Nevertheless, my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail ; my covenant ivill I not break, nor alter the thing that is gone out of my lips, Psalm Ixxxix. 30-34. Who that knows and believes such gracious decla- rations, can help admiring the infinite goodness and condescension of God, entering into such promises and eno;a2;ements with his weak and sinful creatures ! What heart but must be touched and melted with such wonderful love ? O how can we hate sin enough, and love our God enough, after all that he hath done for us ! The New Covenant eminently displays the glory of DIVINE GRACE. The great end to which it tends, is the praise of the glory of his grace : for this end vile and miserable sinners are chosen and called, justified and adopted, sanctified and glorified. Their whole salvation is of grace. Christ is a free gift ; the Holy Spirit is a free gift ; eternal life is a free gift. The dispositions, such as repentance, faith, and holiness, to which pardon and eternal life are promised, are free gifts. From the foundation of the spiritual building, Christ Jesus, to the top-stone, we must say, Grace, creep into the bosom of the protection of my Lord, so shall no flame hurt me. He hath loved me, he hath chosen me, he will keep me. Neither the example nor the company of others, nor the enticing of the Devil, nor mine own sensual imaginations, nor sword, nor fire, is able to separate me from the love of God which is in Christ Jesus our Lord. This is the comfort of the faithful; so shall they wash their hands in the blood of the Lamb." He then shows how this security is seen and felt " through sanctification of the Spirit and faith of the truth. These are the tokens of God's election." o- •o Q ■ ON THE NEW COVENANT. 61 grace unto it ! And that this may be the more illus- triously manifested, even the very chief of sinners have been chosen, and even the very best of saints have, after conversion, fallen into most grievous sins, and been recovered ao-ain from their backslidinsf. O how illustrious is that grace which selects from a ruined race, pardons, purifies, and, finally, for ever blesses a fallen, wretched, polluted creature, and gives to him holiness here, and eternal life hereafter! The 17th Article of our Church, which contains the genu- ine doctrine, not only of our own Church, but of the whole body of the Reformers, and of the pure Church of Christ va. all preceding ages, states this subject most scripturally, devotional ly, and practically. The doctrine of our free salvation is indeed to the awaken- ed and enlightened mind both humbling and consola- toryj both holy and encouraging, filling the heart of man with love to God, and yet for ever shutting out all boasting, and giving all glory to his name, to whom alone all glory is for ever due. Such is the blessed nature and character of the new covenant. We have farther to consider our DUTY WITH REFERENCE TO THIS GRACIOUS DISPENSA- TION ; so that we may become interested in it, and partakers of its blessings. Every believer in Christ has a personal interest in the new covenant. We gain an interest in its blessings, when we seek them in the way of God's appointment. It is the divine in- vitation. Incline your ear and come unto me; hear, and your soul shall live, and I will make an everlasting cove- nant ivith you, even the sure mercies of David — Seek ye the Lord lohile he may he found, call ye vpon him while he is near, Isaiah Iv. 3-7. Our duty then plainly is, earnestly to seek, and gratefully and believingly to o o o -0 62 ON THE NEW COVENANT. accept the offered salvation, to observe its ordinances, and to adorn in all things the doctrine of God our Sa- viour. If we are truly convinced of our lost condi- tion, and of our sinful character; if we are truly desirous of such a salvation as that which is exhibited to us in the Gospel, God will freely grant to us the blessings of his grace, when we seek them in the name of Jesus Christ, and in a humble reliance on his atonement. The great Mediator will then plead our cause, and obtain for us whatever is needful for pre- sent or future happiness. The Father hath committed all things into the hands of Christ, (Matt, xxviii. 18 ; John V. 22 ; Eph. i. 22.) and when v/e come to him, and entrust our souls wholly to him, (2 Tim. i. 12.) he gives us the blessings of this covenant, even as if it had been made solely and individually for us. Surely we ought to give the more earnest heed to the things which we have heard, lest at any lime we should let them slip. For how shall we escape ^ if we neglect so great salvation ? It is evidently just and right that those who refuse to receive and submit to so fjracious a dispensation, should not have its blessings ; that those who reject the remedy, should remain under the disease. We live now under the full establishment of the new covenant, whether we accept it or not ; but we are not partakers of its blessings, unless we are seeking for salvation, as guilty and helpless sin- ners, through Jesus Christ. Nay, if we reject and persevere in our rejection of this only way of salva- tion, we shall perish with aggravated guilt, and in a more tremendous ruin than those who never heard the grace of God. Thus has God so ordered it, that none shall inherit eternal life, but in the way of repentance, faith, and o- -o " - ■ ■ ' -- - - - ' o ON THE NEW COVENANT. 63 holiness ; and yet none shall boast or glory in his siglit. The future blessedness is so proposed and promised, that none can on safe grounds hope that they individually have an interest in it, but as they are partakers of these previous graces ; and yet, these being his gifts, we are in all respects saved by grace. The interest of holiness, the glory of God, and the happiness of man, are all effectually secured. Faith, repentance, and obedience, have often been considered as conditions of our salvation. This is true, if it be only meant that they ever accompany our obtaining eternal life. But the author avoids that mode of expression, it being apt to suggest ideas to the minds of the more ignorant, as if there were a real and proper merit in our works with reference to God : something to be done on our part, on the ground of which we might expect something to be done on God's part ; or as if there were pow^er in man of himself, unassisted by divine grace, to do that which is pleasing to God ; both of which ideas are carefully to be guarded against, as directly opposing the plan of the Gospel. Conditions thus required, tend also to puff up, or to depress unduly ; to damp the freedom of a loving heart, and to make our service one of constraint and fear, rather than of voluntary and glad obedience. Are not the advantages of the term con- dition gained by representing good works as necessary evidences of a state of safety and grace, as things that accompany salvation? (Heb. vi. 9, 10,)* or, ac- * Those who have supposed that the new covenant, as a covenant, necessarily implies conditions, do not seem to have duly considered the full signification and extended meaning of the original term, nor its use in places where no conditions are either named or supposabld. Gen. ix. 9-17; Isai. liv. 9, 10; o O 0- -0 64 ON THE NEW COVENANT. cording to the scriptural expression, as the fruits of the Spirit ? All those very things which can be called conditions, are, in truth, part of the blessings promised in Christ, and freely bestowed through him. Great comfort may be derived from this dis- pensation. It is a satisfactory ground of hope for every good. That God should, before time began, have planned and fixed such a scheme of grace, and given his Son to effect it, and that it should have been ratified by such an amazing sacrifice, may well fill us with the most cheering hopes. If a man have a real knowledge of the holy character of God, he can- not but see that he is himself justly condemned and exposed to eternal ruin. To such a one, the way of salvation, by the only Redeemer, will be unspeakably precious. He will readily see and acknowledge that he can only be saved by a dispensation of free and sovereign grace and mercy. Here, and here only, is Jer. xxxi. 31-34; xxxii. 37-41; Ezek. xvi. 60-63; Heb. viii. 8-12. See also Isa. Iv. 3; Luke i. 72-75. The view above taken, does not by any means lessen our ob- ligations to obedience. Our duties are as binding on us, as creatures of God, as if we had full power of ourselves to dis- charge them. Our helplessness and proneness to evil is the consequence of sin, and therefore a fault and not a release from obedience. Nor let any man suppose that he may be negligent or careless; or must sit still and do nothing, till there be some extraordinary divine influence on his mind. The Apostle takes quite a different view, when he says. Work out your own sal- vation tuith fear and trembling, for it is God that worketh in you both to vnll and to do of his good pleasure. But if it be asked, how we come to work at all, the Apostle shows us, It is not of him that willeth, nor of him that rvnnith ; but of God that showeth mercy. And in another place, he says, 1 laboured more abundantly than they all, he immediately adds, yet not I, but the grace of God which was with me. ■o ) o ON THE NEW COVENANT. 65 a sufficient foundation for all our hopes. Let us say, then, with David, this is all my salvation. 2 Sam. xxiii. 5. The expression is peculiarly strong — all my sal- vation. Many are disposed to trust partly in their works and partly in Christ ; but let them learn to depend simply, and exclusively, and entirely on the only Saviour, and to feel that without him, they are wholly lost and undone ; and in him, and with him, for ever blessed. It is also an abundant source of most lively joy. In the world Christians have tribulation. Besides the ordinary sorrows and distresses of life, and besides the afflictions of our families and connections ; the prevalence of sinful propensities, and the weakness of our faith, hope, and love, form a peculiar grief and burden to us as Christians : but notwithstanding all the heavy and' distressing trials and afflictions, to which we may be exposed, the dispensation of mercy in Christ Jesus may still fill us with joy unspeakable and full of glory. Observe the glowing terms by which it is introduced to us. — How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation ; that sa'th unto Zion, Thy God reignethf If God, the Sovereign Lord of all, be our friend, our joy, and our strength, if he be engaged to bless us, and we are hoping to be with him for ever, how can we sorrow as those who have no hope ? The most important earthly events become insignificant and trifling, when we come to the borders of the grave. Then we need something solid and enduring to give us real satisfaction. We must have the word of God in our favour, and an interest in the covenant and promises of God to give us true joy. That can o o 6* 66 ON THE NEW COVENANT. give joy, the highest joy, even in the prospect of death, judgment, and eternity. It has been the expe- rience of thousands, and tens of thousands ; and O that it may be the experience of the writer, and of every reader of these pages, that with Jesus as our Shepherd, we may pass through the valley of the sha- dow of death, and fear no evil. What can so effectu- ally remove the sting of death as to survey this new covenant, in all its fulness and certainty, as engaging God himself to pardon, justify, and save those that trust in him ? While we can never boast in our- selves, nor our own doings, and can derive no hope from ourselves, we may yet, from this glorious dispen- sation, derive full and complete peace and joy. It shows us that we are complete in Christ Jesus, and that through his grace we may hope soon to be in that blessed region, where neither our own sins, nor the sins of others, shall any longer harass or distress us. In the prospect of this happy state of enjoyment, may we forget every sorrow, and may our hearts overflow with the most exalted joy. It now only remains that we state why our Lord calls the cup in the Lord's Supper, the New Testa- ment in his blood. He calls it so, not only as it is the emblem of that blood, which, as a sacrifice for our sins, obtained all the blessings of this new dispensa- tion ; but also as that dispensation was sanctioned by the blood of him who is Lord of all, ratified by the death of him, who was hi the beginning with God, and was God. The old dispensation was, as we have seen, (chap, i.) ratified by the blood of animals ; but the greater magnitude, importance, and permanence of the Christian dispensation, may be discerned by the immensely greater value of the sacrifice which o o O o ON THE NEW COVENANT. 67 ratifies it. Where is a greater sacrifice to be found than that commemorated in the Lord's Supper! If Moses could refer Israel to the blood of animals, and say, Behold the blood of the covenaiit ? how much more may Jesus call our attention to the figure of his own blood, and say, This is my hlood of the neio covenant ; this is the new covenant in jmj Hood f Our Lord, in referring to the new covenant on this occasion, inti- mates, too, the speedy abrogation of the old ; so that we may adopt the words of the apostle in reference to the expressions of Jeremiah, Jn that he saith, a new covenant, he hath made the first old ; now that which de- cay eth and waxeth old, is ready to vanish away. Our Lord, also, in mentioning his blood in connection whh this new covenant, points out to our special attention that blood as the only ransom price of our redemption, the only meritorious cause of our salvation, and the perfect ratification of every blessing of the Gospel. He seems, too, to intimate, that while he thus obtained an infinitely gracious dispensation, it was an adequate motive for every suffering, and a compensation for all his woe. He saw of the travail of his soul, and was satisfied. Whenever, therefore, we receive the Lord's Supper, we are visibly and sensibly taught and re- minded, what a gracious plan of salvation there is, how it was obtained for us, and ratified to us ; and we are called by fresh acts of faith in Christ, to claim a renewed interest in it. O O -G O- CHAPTER V. THE DESIGN OF THE LORD'S SUPPER. The words of Scripture have hitherto been our guide in the statement of the doctrines connected with the Lord's Supper, and they furnish us with ample information as to its main design.* We have seen * This may be a suitable place to give a brief explanation of the NAMES applied to this institution. Sacrament is a name given to it in common with Baptism. It is not a scriptural name, and it has been variously explain- ed. Some derive it from " Sacramentum Militare," the mili- tory oath of fidelity among the Romans, and so consider it as representing our solemn dedication of ourselves to be faithful soldiers of Christ. Others, from the circumstance of the most ancient translators of the Bible into Latin, usually rendering liv