AN EXAMINATION, &c.

CHAPTER I.

INSTITUTION AND DESIGN OF THE LORD'S SUPPER.

"Neither pray I for these alone, but for them also which shall believe on me through their word; THAT THEY ALL MAY BE ONE; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." Think of the Savior, with eyes uplifted to heaven, in the midst of his little band of disconsolate disciples, soon to drain the bitter cup to its very dregs, giving utterance to the above expressions in the fervor of his agonizing spirit. He felt the force of them. He looked down through the long vista of coming years; he saw the trials and conflicts which awaited his precious flock, the fiery darts and subtle wiles of the adversary, the dreadful persecutions, and more pernicious enticements and snares of a wicked world which awaited them; the convulsions that would rend them asunder, alienate their affections, and waste their energies. No doubt but the compassion of him who wept over doomed Jerusalem, was deeply moved at such an affecting prospect. Therefore he prayed as he did; and what Christian is not fervently desiring an answer to that prayer, and daily seeking its accomplishment? Union is the strength and beauty of the church. "Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went down to the skirts of his garments; A2

As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forevermore.”

Union among Christians disarms Satan of his deadliest weapons, silences a gainsaying world, and constrains them to acknowledge the divine origin of the religion of Christ. The more his disciples of every name are united in feeling and action, the sooner will ignorance, superstition, and vice be subdued, and the nations converted. The prayer of Jesus will receive an accomplishment in the millenium. They will be all ONE then (not necessarily in name, but in heart.) They will be ONE in heaven. In that blessed realm there will be no uncharitable restrictions, no exclusiveness, no separating walls. But if uncharitableness, exclusiveness, and separating walls will be unknown in the millenium and in heaven, why should they exist here?

It is one of the most happy omens, one of the most encouraging signs of the present times, that light on this subject is breaking forth every where. Long cherished, deep rooted, little souled prejudices are beginning to be eradicated. Christians of the different evangelical denominations, forgetful of former jealousies and contentions, now approach and take each other cordially by the hand, as endeared brethren, who feel that they can co-operate in a common cause, under one gracious Master. The revivals of religion which have pervaded the land, the various operations of benevolence among us, and the combination of effort for the dissemination of the Gospel abroad have done much to consolidate Christians of all denominations. Let these great and glorious movements proceed, this excellent spirit continue to increase; and the day is not very distant when every root of bitterness will be removed, and the whole world bow in subjection to Christ.

It must be apparent to every careful observer, that one great separating wall still divides the acknowl

edged disciples of the Lord Jesus Christ. Some assert that it is a wall which was erected by divine authority. If so, let it stand: far be it from us to raise a hard for its demolition. But let us be certain of the fact. If close communion, is of divine appointment, then let the lines be drawn according to all the strictness of the Gospel rule; but if it is a device and work of man, tending to cherish intolerance, bigotry, and pride; one of the remnants of a narrow contracted superstition, which must fall before increasing light and love; the sooner it comes to nought the better. To the law and to the testimony.

Before entering upon the main subject proposed for discussion in this essay, it may not be unprofitable to glance at the institution and design of the ordinance under consideration. The circumstances, under which the sacrament of the Lord's supper was instituted, were peculiarly interesting. The time had nearly come for the consummation of the Savior's mission-that consecration of himself on the ignominious cross, by which he purchased redemption for a ruined world. Three years had he accompanied his disciples, unfolding his scheme of mercy, and confirming its divine origin by the most infallible proofs. Many were the interesting hours spent in his society, while he was instructing them in the things of his kingdom, and they were bound to him by the tenderest ties. These ties were soon to be sundered, and they to be scattered abroad, to build up that kingdom which he came to establish. He wished to leave them and all his followers after him some sensible memorial of himself-something to call up vividly the history of his life and death— something to console them in their hours of loneliness and sorrow-something which, to the latest periods of time, should forcibly impress them with a sense of their obligations to him, to each other, and the world.

The night in which Jesus was betrayed had come,

and he was seated for the last time with the twelve at the festive board. Whether this was or was not the Paschal supper, is not material to our inquiry. Having partaken of the repast, the ordinance was instituted. Jesus took bread, and offering thanks, gave it to the disciples, saying, "Take, eat; this is an emblem of my body, broken on the cross for the sins of mankind." He then took the cup, and again addressing the Father, gave it to them, saying, Drink ye all of this; it is an emblem of my blood poured out, as a victim slain, in ratification of the new covenant of reconciliation. Keep this as an ordinance in remembrance of me; and thus whenever you partake of these symbols, you will commemorate the sufferings and death of your divine Lord. Perpetuate this observance, though I shall no more be personally present with you in celebrating it, until we are seated at the table of our Father in heaven." They concluded the service with a hymn, and immediately departed from the place.

Such is the substance of the concise, simple, and affecting narrative given by three of the evangelists, and the apostle Paul. Matt. 26: 26-30. Mark 14: 22-26. Luke 22: 17-20. 1 Cor. 11: 23-30. That this ordinance, so significant of the atonement, was designed for perpetual and universal observance in the church, is evident from various considerations. 1. From its nature, and the language employed on the occasion of its institution. It was designed for all Christians, because it was to be observed "in remembrance" of Christ, in whom they all alike have a personal interest. It was designed to be perpetuated, because the injunction was, "For as oft as ye eat this bread, and drink this cup, ye do show the Lord's death till he come;" and he will not come until the end of the world. 2. From the apostolic commission, "Teaching them to observe all things whatsoever I have commanded you." Matt. 28: 20. 3. From the traces of its observance, and allusions to

it in the writings of the apostles. Thus from Acts 20: 7, we learn that they were in the habit of celebrating the Lord's supper on the first day of the week. See also 1 Cor. 10: 16, 21. 11: 17-34.But the fact that this ordinance was designed to be perpetuated, is so generally admitted, that it is unnecessary to dwell longer on this point.

The design of the Eucharist is obvious from the passages already quoted. It is a standing memorial of the atonement of Christ, reminding communicants of their obligations for his body broken and blood shed, and of their continual dependence upon the efficacy of that infinite sacrifice for the purification of their hearts, and their growth in grace. Celebrated with devout sincerity of heart, its influence must be highly salutary. It is a proper occasion for careful self-examination, and renewed dedication of all to God. It conduces to unite Christians in the bonds of fellowship and love, to assimilate them to Christ, and to each other. It makes them feel that they are all one in the Lord-all branches of the same vine-all partakers of the same spirit-all heirs of the same heavenly inheritance. Considering the utility of this sacred ordinance, and the strictness with which the Scriptures require its observance, it is to be deeply deplored, that it is so much neglected. If some churches do not celebrate it scarcely once a year, no wonder that they are in a languishing condition. If some church members frequently absent themselves from the table of the Lord, no wonder that they grow cold in their religious affections, and conformed to the world. It is true that those who partake "unworthily," that is, from vicious motives, like some at Corinth, who made the occasion a scene of revelry and dissipation, will procure to themselves " condemnation;" but this should deter no Christian from coming with a sincere and penitent heart to the table of the Lord. How can any who know that their only hope is in Christ, neglect this ordinance insti