PREFACE. Of all the divisions among Christians which have pained the heart of the pious, perhaps there is none more revolting and more heart-rending than that which relates to the symbols of the death of our common Savior. We instinctively shrink with horror from such unnatural children as can quarrel over the body of a deceased parent. And has it become needful for the members of Christ to contend over his body and his blood? I would not intimate that there are not instances in which Christians should contend for the doctrine on this subject which they believe to be true, but I do affirm most unhesitatingly, that, if the spotless Gabriel, while disputing merely about the body of Moses, durst not bring against even the devil, a railing accusation, much less should a fallible Christian, when disputing about the body and blood of his Lord, dare to bring a railing accusation against his brother-a child of God. The Lord's supper-the holy communion -is a subject too solemn, and too closely connected with the tie that binds us to the mercy seat, to be approached in the spirit of controversy. Here we step on holy ground," and if there be a place this side of heaven, where we should "put off our shoes" and walk softly, this is that spot. Here we see Christ set forth evidently crucified among us. And can we gaze on the agonizing scene over which the bright orb of day wept for the first time, and reflect that His death opened to us, perishing sinners, the way of life, and yet indulge even a coldness toward the least partaker of His sufferings? Neither should those who dispute on this subject, indulge in satire, nor in such a style as is calculated to wound the pious heart. These views have not originated from indifference to the subject, nor from indecision as to the conflicting sentiments which are held among Christians in relation to the Lord's supper. On the contrary, after an oft repeat ed, prayerful, and, I think, impartial examination of all that has been written by the ablest advocates of strict communion in defence of that doctrine, it appears to me to be destitute of Scripture proof, unsupported by logical argument, contrary to the spirit of the Gospel, and the holiest feelings of Christians. Indeed, those who plead for infant sprinkling, cannot appear to the strict communion Baptist, more worthy of rebuke, satire, and severity, than do the advocates of strict communion to the writer. But as both parties are doubtless sincere, it is more in accordance with the spirit of the Gospel to labor to convince them of error, than to chasten them for what they honestly believe to be the doctrine of Christ. Thus I have not considered myself at liberty to deal in severity, nor in the usual mere assertions as to what is the doctrine of Christ, as though the advocates of my peculiar sentiments were the only Christians who acknowledge the authority of the Bible, or as though I were an oracle to reveal its meaning. The peculiar solemnity of the institution seems to call on those Christians who differ in relation to it, to reason calmly and affectionately on the points of dispute, and pray, and weep, till they are so baptized into one spirit as to be able "all to speak the same thing," rather than deal in reproaches of each other. It may be doubted whether God designs mainly by the force of mere argument to unite his children on this interesting subject. Hence, while we "hold fast the form of sound words," we should pay all due attention to the "unction from the Holy One" "the anointing that teacheth of all things," "till we all come in the unity of the Spirit," not only to speak the same thing; but also to form but "one perfect man in Christ Jesus.' For this glorious object, let every Christian humbly and fervently pray. Rochester, N. Y., Oct. 1840. THE LORD'S SUPPER. CHAPTER I. THE EXHIBITION OF THE DEATH OF CHRIST THE ONLY DESIGN OF THE LORD'S SUPPER. Argued from its institution—From Christ's explanation: "This is my body—this is my blood" From the object for which he commanded it; "This do in remembrance of me."-From his silence as to any other design. Reader, have you ever witnessed the deep-toned feelings evinced by affectionate children when gathered to take their final leave of a dying parent? And can you imagine how revolting it would have been on such an occasion to have introduced a trifling or foreign subject amid their sighs, groans, and tears? Then you may form a faint idea of the solemn circumstances in which Christ instituted the last supper. His disciples had abandoned every earthly pursuit, and in poverty followed him for years. They had listened to such lessons as man had never taught. They had observed the effects of his doctrine upon an apostate nation. For a time, his public ministry had been suspended, lest his precious life be lost in obscurity* through the violence of a * Had Christ been killed by a mob, or had he died in the garden, when there "was laid upon him the iniquity of us all," the world would not have been convinced that he "died for our sins" rather than from a natural cause. Hence his caution to preserve his life, and his prayer that "the cup [death] might pass from him," till circumstances should be favorable to the publicity not only of his death, but also for its cause. mob.* But now in opposition to the affectionate remonstrances of his disciples, he had determined to appear openly at the yearly feast, where the millions of Israel might once more hear his testimony for Godt His disciples had accompanied him to Bethany amid fear and trembling. Lazarus, who had been raised from the dead, and his pious sisters welcome him to their house, and for six days before the passover, there seems to be almost a protracted funeral.‡ Every circumstance confirms the worst fears of the afflicted disciples. Among the assembling thousands at Jerusalem, Christ and Lazarus are the principal theme, and the street to the house of the latter is filled with a multitude running to and fro.§ Each successive hour brings to the trembling disciples some startling news of persecutions and combinations against their beloved Master. The dark and dismal cloud of a deluded nation's wrath thickens over him, and they can think of nothing except that which is connected with the all absorbing subject. His death fills their whole vision. They cannot persuade him to leave the wicked city unless it be merely to go out to the garden of Gethsemane, or to the Mount of Olives, which had been rendered sacred by their prayers and their communion with God. Christ himself assures them that at the approaching feast the Jews will crucify him. O, methinks, now the weeping disciples cannot bear to leave their Lord for a single moment, nor even take 'nature's needful restorer,' so as to be able to watch with him the last hour.** They hang unceasingly upon his lips until these few fleeting days engrave upon their hearts the wonderful discourses and transactions which compose nearly a fourth part of the Gospel histories. His death is the text. Their Lord enters Jerusalem, and by publicly preaching his crucifixion,†† blasts the remaining *John 11:53, 54. † Barnes' Notes on the Passover. John 12:1. John, 12:9. Matt. 26:3, 4. 7 Matt. 26:2. ** Mark, 14:37. John, 12:24, 32. hopes of his disciples that he may escape death. Agonizing spasms come over them, and “sorrow fills their hearts."* Perhaps no company on earth were ever better prepared for a deep impression than were the apostles at this moment. On Olive's brow the Savior had wept his last tears over the devoted city;-His inimitable public discourses, and the soultouching scenes of his last visits in the family of Lazarus were past; the Master and his disciples had entered Jerusalem quietly for the last time;-the bustle of its guilty inhabitants had been hushed into the stillness of night, and a borrowed upper chamber allows the Savior in his flesh, the last quiet meeting with the reformers of the world. The very thought that the Son of God, should at this favorable moment, introduce any secondary object, seems in itself little short of a doubt of his Divinity. Indeed, amid the untold agonies of that night, it may be doubted whether Christ himself could, without a miracle, have made on the minds of his disciples, a deep impression in relation to any other subject, except the all absorbing one,-the death of their Divine Master. Then it was that "Jesus took bread, and gave thanks and brake it and gave unto them, saying, This is my body which is given for you. This do in remembrance of me. "Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you." Luke 22: 19, 20. Matt. 26: 26-28. Mark 14: 22-24. "This is my body which is given for you." Had our Lord said, 'This is your bond of union'—“This is the signal of your fellowship with each other,' or This is a sign of your obedience to me,' ideas, entirely different from the explanation he did give, would have been attached to this institution; and the disciples must have felt embarrassed by even a glance at the confusion which so indefinite an institution * John 16:6. |