with our perishing condition by nature, and the way of acceptance by faith in the atonement. "This do," added our Lord, "in remembrance of me." We shall consider the ordinance as a memorial of Christ, when we come to speak of the ends for which it was appointed, and therefore, proceed immediately to notice how, Likewise also (he took) the cup after supper." Matthew and Mark both mention that our Lord " gave thanks" before handing the cup. This was according to the custom of the Jews, who said grace twice, namely, once before the meat, and once before the drink. Perhaps it would be as well always to follow this order exactly at the Lord's supper. In our Church, however, we are accustomed to begin and end with prayer, which is rather more in accordance with our way at ordinary meals, at which, though we usually say grace twice, we are not careful to abstain from tasting drink till after the second grace. Our Lord took the cup, "saying, This cup is the new testament in my blood, which is shed for you." Here, again, we have an instance of the same figure already fully explained; for, surely, the cup was not, strictly speaking, the new testament itself, but the token of it: nay, the figure is double, for the very word, " cup," is put for the wine in the cup. The meaning of the words seems to be, The wine in this cup is the emblem of my blood, by the shedding of which the new testament, or covenant, the method of salvation by grace, is to be ratified, and all its blessings are to be purchased. Let us consider well this view of the gospel as the new covenant, the covenant of grace, and lay hold of it as such. Jesus is styled the "Mediator of the new covenant;" his blood is called "the blood of the everlasting covenant;" and its efficacy, in delivering sinners, is thus described in Zechariah: "As for thee, also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.”* Here, again, we have the plainest and most affecting statement of the atoning effect of the Redeemer's death: "My blood, which is shed for you," said he, or, as is in Matthew, "which is shed for many, for the remission of sins." Having expressed himself thus with regard to the cup, he also said, according to Matthew, "Drink ye all of it:" and Mark says, "He gave it to them; and they all drank of it." From our Lord's position at table, he would give the bread and wine, with his own hands, only to the disci* See Exod. xxiv. 8; Zech. ix. 11; Heb. ix. 15, xiii. 20. ple, or disciples, nearest to him; and they would then be handed round, from one to another, till all partook of them. It would be with the eucharistical as with the passover cup, of which our Lord said, "Take this, and divide it among yourselves." This way of distribution still, is most agreeable to the original model, and also most expressive of communion, or joint participation. And now, our Lord seems, from Matthew, to have repeated the sentiment he uttered before during the paschal supper; for, according to that evangelist, he said, after the distribution of the elements, "I say unto you, I will not drink henceforth of this fruit," or product," of the vine, until that day when I drink it new with you in my Father's kingdom." As we are sure he never ate another passover, so there is reason to think that he never again celebrated the Lord's supper, and, probably, never again tasted wine. As to his making himself known to the disciples in the breaking of bread at Emmaus, that seems to have been at a common meal. And, whereas it is said that they "did eat and drink with him after he rose from the dead," his own words seem to imply that no wine could have been used on such an occasion.* But the words seem to mean, not that he was ever literally to drink wine again with his disciples on earth, but that, after his assumption of the mediatorial kingdom, and after his ascension, he would, in the joys of heaven, shadowed forth by the figure of eating and drinking, share with them in far nobler entertainments than even the noblest which the Church on earth could furnish. It appears, from what follows, in Luke, that Jesus said other things before he left the place where the passover and Lord's supper were observed; and many hold, with much probability, that it was now he spoke what is found in the 15th, 16th, and 17th chapters of John; but we must here notice, as intimately connected with the ordinances in which he had been engaged with his disciples, that, at the close of the service, and before they went out to the Mount of Olives, "they sung a hymn."+ Now, it is known, from Jewish writers, that the Jews were accustomed to sing at the passover the Psalms, from the 113th to the 118th inclusive, of which the 114th expressly relates to the deliverance of Israel out of Egypt. Our Lord and his dis* Luke xxiv. 30-35; Acts x. 41. + Matthew and Mark, iμvnσavTES. ciples may have sung these psalms on this occasion; or, they may have sung some other hymn still more exactly appropriate to the Christian feast.* A solemn act of praise was well suited to the occasion, and furnishes an example which we should follow both in form and in spirit, on every similar opportunity. Such, in the first place, were the chief circumstances attending the institution and first observance of the Lord's supper. Let us now briefly consider 66 II. The names of this ordinance. 1. It is called a Sacrament. It is one of the two sacraments of the Christian Church. This name is not found in Scripture, but it is of very early origin; and it is, at least, useful to include both the institutions in question, and to express, without a circumlocution, a holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers." The derivation of the word may convey the idea of a sacred thing or a mystery. Indeed, the corresponding Latin word usually signifies the oath+ which was taken by soldiers to be faithful to their commander. It is true that communicants do not take any oath in words; yet, in the very act of communicating, they virtually engage to be the Lord's, and enlist themselves, so to speak, under the banner of Jesus Christ, as "the Captain of their salvation." In this view, they engage to "endure hardness as good soldiers of Jesus Christ," to "fight the good fight of faith," and to be "faithful unto death, that they may receive the crown of life." 2. This ordinance is sometimes called the Eucharist. This name is not found exactly in Scripture, though there is a foundation laid for it there, and it was very early used by Christian writers. The word signifies thanksgiving, or the ordinance of thanksgiving, and is adopted from the circumstance of our Lord's having solemnly given thanks at its celebration. This name, then, well expresses one leading circumstance connected with the ordinance, and reminds us to cultivate the disposition of gratitude, and to engage in the exercise of praise to our Creator, Preserver, and Redeemer. 3. The most common name for this ordinance, and it is * See the most of the commentators, especially Grotius, Lightfoot and Whitby. + Non ego perfidum * Ευχαριστησας. a scriptural name, is, the Lord's supper. In 1 Cor. xi. 20, the apostle says, "When ye come together, therefore, into one place, this is not to eat the Lord's supper. For in eating every one taketh before other his own supper; and one is hungry and another is drunken." That is, they went about it in so improper a way that it did not deserve to be called the Lord's supper; from which, however, it appears that this was the usual name of the ordinance. It is called a supper, because it was first observed in the evening, because it is a literal feast, in which there are meat and drink for the body, and because it is a figurative feast, in which there is nourishment for the soul. And it is called the Lord's supper because it was instituted by the Lord Jesus Christ, because it is in remembrance of him, and because it is intended only for those who belong to him. Thus, this name distinguishes it from every common entertainment. This, however, is not the only scriptural name of it, for it is called, 4. The Lord's table. In the words of the apostle to the Corinthians,* * "Ye cannot be partakers of the Lord's table, and of the table of devils." This name is obviously borrowed from the table posture of Christ and the disciples at the passover, and then at this ordinance; and suggests the general idea according to which the service should be conducted. 5. This ordinance is also called, in Scripture, "The breaking of bread." Though this expression does not always denote the Lord's supper, it sometimes does; for example, when it is said of the converts that they continued stedfastly in the apostle's doctrine and fellowship, and in breaking of bread, and in prayers," and when it is said, "Upon the first day of the week, when the disciples (at Troas) came together to break bread, Paul preached unto them." This is also obviously borrowed from one solemn act which is characteristic of the institution. Once more here, this ordinance is called "The cominunion." 66 The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?" Communion, that is, joint participation or fellowship. This is very expressive of one of the ends of the institution, as will soon appear. But, indeed, all its names open up so much of its design that they cannot be enlarged on without anticipating what belongs more properly to another head. + Acts ii. 42, xx. 7. * 1 Cor. x. 21. LECTURE CXVII. LUKE XXII. 19, 20. CONTINUED. LET us now consider, III. The ends for which the Lord's supper is appointed. 1. It is appointed to be a memorial of Christ. That this is its great leading design is plain from our Lord's own words: "This do in remembrance of me." It may be regarded as a token of love left to us by him, our departing friend, that, when we look on it, we may remember him. But, is there any danger of our forgetting this friend who so loved us as to give himself for us? There would be none, were it not for the depravity and treachery of our hearts, and the witcheries of the world: because of these, however, the ordinance is wisely and graciously appointed, to keep us in remembrance of our divine Benefactor. We may remark here, that the observance of this institution, as a memorial, requires a knowledge of what Scripture teaches concerning Christ; for, how can we remember what we never knew? And, while this is a memorial of him in general, it is, more particularly, a memorial of him as dying on the cross for our sins. Here he is, in figure, "evidently set forth crucified among us." This observance, renewed from time to time, serves to keep alive his memory in the Church, and to diffuse his name throughout the world. It is one of the means for fulfilling the prophecy, "His name shall endure for ever: his name shall be continued as long as the sun; and men shall be blessed in him; all nations shall call him blessed." It is obviously fitted to revive, excite, and confirm the suitable remembrance of him in our minds, to stir us up to think habitually of him, and to enable us to give diligent heed to the things which we have heard and known, lest at any time we let them slip. Let us, then, in this ordinance, remember him as our Saviour and our Lord, |