commonly supposed to have been called a sacrament, in allusion to the military oath of the Romans to be obedient to their general. I assigned my reason for thinking that this is a mistake; and that the word, sacrament, was used as equivalent to mystery. Be this however as it may, the celebrated passage in the epistle of the younger Pliny to Trajan, which represents the primitive Christians as binding themselves by an oath not to commit murder, theft, adultery, or any other crime, and which I have no doubt refers to the Lord's supper, points out the view which was then entertained of that ordinance. While it was a commemoration of the death of Christ, it was understood to be an engagement to duty. It is an acknowledgment that we are not our own, but are bought with a price, and that we are therefore bound to glorify our Saviour, with our bodies and our spirits which are his. And as there is no communion between light and darkness, those are guilty of the vilest hypocrisy, and of a daring profanation of the ordinance, who observe it while they are living in known and deliberate sin, and are resolved to continue any practice which is forbidden by the law of Christ, or to omit any duty which it enjoins.

Once more, the celebration of the Eucharist is an expressive sign of the communion of Christians with one another in love; for they meet at the table of the Lord as brethren and children of the same family, to partake of the same spiritual feast. The Apostle authorizes this view of the subject by the words formerly quoted. "For we being many, are one body, and one bread," or one loaf, for we are all partakers of that one loaf."* It seems to have been the custom to provide a loaf of bread, which was broken, and distributed to the communicants; and the Apostle observes, that they were one like the loaf of which they all shared; their participation of it being a symbol of their union to one another, as well as to Christ, the head of his mystical body. In testimony of their mutual love, the primitive Christians were wont, at least in the second century, before they proceeded to celebrate the Eucharist, to give each other the kiss of charity; and immediately after, as we likewise learn from Justin Martyr," they contributed according to their ability and inclination; and what was collected was delivered to the bishop or president of the assembly, who relieved with it widows and orphans, the sick, and those who were in want from any other cause, prisoners, travellers, and strangers, and in a word, all that had need." Paul exhorts the Corinthians to "keep the feast, not with the leaven of malice and wickedness;" intimating that envy, resentment, hatred, and revenge, which so ill accord with the Christian character at any time, are particularly incongruous on this occasion, when no affection towards our brethren should be entertained but the purest charity. There are several considerations, which will naturally occur, and are calculated to draw Christians together in the strictest bonds of friendship. Their character is the same, for they are all professed disciples of one Master; their privileges are the same, for they are admitted to the same holy communion with him; they are all, if they are genuine believers, equally dear to the Saviour; and they have the hope of meeting in their Father's house, and spending eternity in the most delightful intercourse.

Our Lord has shown for whose use this ordinance is intended, by administering it to his disciples; and a conclusion may be deduced from the passover, to which the Israelites alone had access, and those who had joined themselves to them by submitting to circumcision. "This is the ordinance of the passover; There shall no stranger eat thereof. And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof."§ Since circumcision was an indispensable qualification for eating the passover, it follows that ⚫ 1 Cor. x. 17. Just. Mart. Apol. 2. + 1 Cor. v. 8. § Exod. xii. 43, 48.

baptism, which has succeeded to it, is requisite to entitle a person to a seat at the table of the Lord. I do not know that this was ever called in question till lately, that a controversy has arisen among the English Baptists, whether persons of other Christian denominations may not be occasionally admitted to the holy communion with them; and it became necessary for those who adopted the affirmative, to maintain that baptism is not a previous condition. This assertion arose out of their peculiar system, which denies the validity of infant baptism. But to every man who contents himself with a plain view of the subject, and has no purpose to serve by subtleties and refinements, it will appear that baptism is as much the initiating ordinance of the Christian, as circumcision was of the Jewish, dispensation. An uncircumcised man was not permitted to eat the passover, and an unbaptised man should not be permitted to partake of the Eucharist.

But baptism is not the only qualification. We learn from the law of Moses, that when any of the Israelites had contracted ceremonial uncleanness, they were not allowed to join with their brethren in the paschal solemnity; and for their accommodation, a second passover was appointed at the distance of a month, during which they would be purified.* Every person who has been baptized does not possess the moral qualifications which would entitle him to be accounted a disciple of Christ. He may be an open apostate from the faith; or he may be so ignorant of religion, and so irregular in his conduct, that it would be an abuse of charity to consider him as a Christian. Hence we demand, in candidates for the Lord's table, a competent measure of knowledge, a profession of faith in Christ, and a behaviour which will justify us in believ ing them to be sincere. All ignorant and ungodly persons," says our Church, "as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and cannot without great sin against Christ while they remain such, partake of these holy mysteries, or be admitted thereunto."†

66

Hitherto I have spoken of those who have a right of admission in the judgment of the Church. But its judgment is fallible, as the state of the heart cannot be certainly known, and it rests solely upon external evidence. If it be inquired, Who have a right before God? we must answer, that believers are the only persons; and for this obvious reason, that the Eucharist is a seal of the covenant of grace, an interest in which is obtained by faith. But even believers are not always prepared to engage in this spiritual service. If their faith has declined; if their consciences are wounded by sin; if they have incurred the displeasure of God; they are not worthy to appear before him, nor capable of the holy exercises which the ordinance calls for, till they are renewed by repentance.

The reason why the exhortation of Paul to the Corinthians, "Let a man examine himself," is still brought forward by the ministers of religion, is the mixed nature of the societies over which they preside, and the imperfect state even of genuine Christians. An investigation of their character by the light of Scripture, may discover to some an unworthiness which they did not suspect, and to others a fitness of which they were in doubt. It is a mistake, however, to suppose that self-examination must precede the participation of the Lord's Supper, in the case of every man upon every occasion. There can be no reason for instituting an inquiry respecting a point which is fully ascertained. He who possesses the assurance of faith, and walks in the light of God's countenance; he who loves the law of God, and whose conscience bears testimony to his sincerity, knows his right, and may exercise it when he has an opportunity. The exhortation of Paul primarily respected a society of professed Christians, among whom great irregularities prevailed, and to whom a Numb. ix. 6-12. + Conf. xxix. § 8.

call to sit in judgment upon themselves was seasonably and properly adddressed.

To assist Christians in this inquiry, is the design of that part of the service in our Church which is commonly called Fencing the Tables. You will remember, however, that it is merely an expedient suggested by human prudence, and that it is not supported by scriptural precept, or apostolical example. It is therefore a vulgar prejudice to account it essential to the ordinance, and to ima gine that it adds any thing to its perfection or solemnity. The truth is, that to aid his people in examining themselves, should be the object of a minister from the beginning to the end of the year; and that he should study so to divide the word of truth, that all may be furnished with the means of ascertaining their state and character before they assemble to celebrate the Supper. But although this part of the service is not necessary, is not adopted in many Christian societies, and might be laid aside without in any degree impairing the original institution, at which it was not observed; yet there is no doubt that it has been productive of good, and might have produced more, if it had been judiciously conducted. Ministers should beware of the two extremes, of being too easy or too severe; of being too easy, lest they embolden the profane; and of being too severe, lest they discourage the pious. There is danger to be apprehended from their boundless charity, and from their gloominess and narrow-mindedness. The word of God is the only standard of character; and as it excludes all who are living in sin, so it invites all who love the Saviour, although their love should be as a grain of mustard-seed. The plan at present pursued in our Church is preferable to that of our predecessors, who, taking the decalogue as their standard, excom municated sinners of every description and degree, many of whom were known not to be present, and would have disclaimed the privilege which was publicly denied to them. What had they to do to judge those who were without; ought they not to have judged those alone who were within?*

How often the Lord's Supper should be celebrated, is a question which has undergone much discussion. Some contend that it should be administered every Sabbath; but in my opinion, the proof from Scripture completely fails. Nothing can be inferred from the words of Luke concerning the primitive disciples, that "they continued steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers,"t unless it should be said, that they ate the Lord's Supper as often as they prayed, which no man in his senses ever affirmed. The case of the disciples at Troas is as little to the purpose; for when we read, that " on the first day of the week, when they came together to break bread, Paul preached unto them," it would be a strange fancy to suppose, that to break bread was the uniform design of their meetings on the Sabbath. We should thus suppose, contrary to Scripture, and to the history of the primitive church, that this was the main object of all their religious assemblies, that for which their meetings were held, and to which the preaching of the gospel was secondary and subservient; whereas the narrative plainly imports that it was an occasional design, suggested by the incidental presence of the Apostle. From the words of Paul to the Corinthians, "ye come together not for the better, but for the worse," compared with what he afterwards says, "when ye come together, this is not to eat the Lord's Supper,"§ it has been concluded, that always when they came together they observed this ordinance; because, otherwise, there could be no force in the argument, that they came together for the worse, which refers to the disorders of which they were guilty in communicating. This is truly wonderful logic, which the initiated may understand, but to every other person it is unintelligible. All that the Apostle affirms is, that when the Corinthians celebrated the Lord's Supper in a riotous manner, they came together for the worse. He says not one word about the 1 Cor. v. 12. + Ib. xx. 7. § 1 Cor. xi. 17. 20.

† Acts ii. 42.

frequency or the rareness of their meetings. The stupidity of this criticism is almost equalled by that which is founded on the words, "As often as ye eat this bread and drink this cup," and represents our Lord as enjoining a frequent celebration of the Supper; whereas every person knows that we use the phrase, as often, in reference to an action which we perform only once a year, as well as to an action which we perform once a day. As often as I take a meal, I ask the Divine blessing upon it. This happens three or four times a day. As often as I go to Edinburgh, I go by a particular road. This happens once or twice a year. Both expressions are equally proper, and imply only, that when the one thing takes place, the other always accompanies it.

Were we to judge of the Eucharist by human commemorative institutions, we should suppose it to return at distant intervals; or, were we to judge of it by similar institutions of Divine appointment, as the Passover, Pentecost, and the Feast of Tabernacles, we should conclude that it was to be observed once a year. There is no precept of Scripture, no apostolical example, to regulate our practice. Churches are left at liberty to order their procedure according to their own views of expedience and utility. The sacred feast should not be treated as if it were of no value, and so rarely celebrated as to be almost forgotten; nor should it be magnified above other ordinances, and represented as of indispensable necessity on every occasion. And it is arrogance in any denomination of Christians to imagine that they excel other Christians, merely because this ordinance is more frequently dispensed among them.

LECTURE XCIII.

ON PRAYER.

Prayer Natural to Man.-Definition of Prayer; Comprehensive of Adoration, Thanksgiving, Confession, and Petition.-Object of Prayer, God.-Connexion Between the Character of God and the Duty of Prayer.-Addressed to God the Father.-Notice of Objections to Prayer.-The Word of God, the Rule of Prayer.—Blessings to be implored.

IN the Gospel, Jesus Christ addresses us in the name of his Father, declaring his gracious counsels, and presenting to us the blessings of salvation, accompanied with an invitation and command to receive them. In the sacraments, the same subjects are exhibited by symbols; and as they are signs of redemption, so they are seals for the confirmation of the promises, that the faith of true Christians may be strengthened, and they may abound in consolation and hope. This external dispensation of religion requires, on their part, certain sentiments and affections of the mind, corresponding to the nature of the truths proclaimed, and the facts brought under their view; and certain actions significant of their internal emotions, and of their consent to the covenant into which God has admitted them. But the whole of religion is not comprehended in the manifestations of his good-will towards them, and the silent expressions of their faith; as he speaks to them, it is their duty to speak to him in the humble and animated language of devotion. Nor does their duty consist solely in accepting the gifts which he is pleased to bestow; they are enjoined not to wait supinely for the visitations of his favour, but to solicit them, and to present their requests in every season of need.

Man is so constituted, that the movements of his mind give an impulse to his body, and discover themselves by external signs. The contemplation of high degrees of excellence, the reception of valuable benefits, the apprehension of change, and the feeling of distress, give rise to involuntary exclamations, to gestures, and to modifications of the features. Thus a foundation is laid in human nature for the outward signs of devotion, whether they consist in words or in postures of the body. When the Scripture commands us to bow down and kneel before God, and to "lift our eyes and our hands" to his oracle, to "make known our requests" to him in words, and "to call upon his name,' "to cry with a loud voice," and "to praise him in songs," it merely calls upon us, in our intercourse with him, to give scope to propensities or tendencies of our nature, which are called forth on other occasions, when our sentiments and feelings are powerfully excited. Religion does not consist solely in silent meditation. It demands the service of the whole man; and there are moments when the tongue must be employed to give utterance to the varied affections of the heart.

The subject to which I purpose now to direct your attention is Prayer. It may be strictly defined to be the supplicatory address of a creature to his Creator, in which he humbly entreats him to confer some blessing, to remove some present evil, or to defend him from future danger, which he has reason to fear. It is usually understood, however, with greater latitude; and comprehends, according to the definition of our Church, petition, confession, and thanksgiving, to which may be added adoration.*

Adoration is the devout celebration of the perfections of God, and of his works, in which they are displayed. It is incumbent upon us to admire the transcendent excellence of his character, to acknowledge him as the first and the greatest of all beings, and to record to his honour the wonderful manifestations of himself which he has made in creation, providence, and redemption. The Scriptures are full of examples which it would be endless to cite: "O Lord my God, thou art very great: thou art clothed with honour and majesty; who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain."t We, indeed, can add nothing to his glory and felicity, nor, in our highest elevation, can we think of him in a manner at all worthy of his greatness; but sentiments of reverence and admiration necessarily arise in the mind which contemplates him, and adoration is the tribute which we owe to the Author of our existence, who has revealed himself to our eyes. This act of devotion is expressed by praising and blessing God. We bless him, or pronounce him to be blessed, in whom there is an assemblage of every thing great, and good, and lovely, and who, independent of his creatures, possesses all his resources in himself; and we praise him as the model of perfection, the eternal source of life, and beauty, and felicity, the incomparable One, before whom the universe is less than nothing, and vanity: "Of him, and through him, and to him, are all things: to whom be glory for ever. Amen."

Thanksgiving is the expression of our gratitude for the favours which we have received from him. They are bestowed without the expectation of a recompense; and, indeed, as he stands in need of nothing, so we have nothing to give; but nature itself dictates, and religion demands, that we should entertain a lively sense of his goodness, and should give utterance to our feelings on appropriate occasions. Devout men of former times have set us an example: "Bless the Lord, O my soul," says the Psalmist, "and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies." Thanksgivings naturally are associated with petitions; Shorter Cat. Q. 98. † Ps. civ. 1, 2, Ps, ciii. 1-4.

* Larger Cat. Q. 178.