LECTURES ON THE SHORTER CATECHISM OF THE WESTMINSTER AS

TO YOUTH.

LECTURE LXXIII.

(Concluded from page 524, of Vol. X.)

Let us now consider the position that the worthy receivers of the sacrament of the Lord's supper are, "not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits." The principle here asserted was intended both to correct an important error, and to inculcate a most important truth. The error opposed is, that monstrously absurd doctrine of the Romish church which is called transubstantiation-and of which enough, I apprehend, has already been said. The truth inculcated is, that it is by faith, the worthy receivers of this sacrament are made partakers of the body and blood of Christ, with all his benefits. To this truth I request your very serious attention. Some recurrence of thoughts already sug gested, can scarcely be avoided; and on a topick so momentous, a degree of repetition seems rather desirable than objectionable.

Let our first inquiry be, who are the worthy receivers of this sacrament? In rebuking the Corinthian church, (1 Cor. xi. 23-34,) for a scandalous profanation of Ch. Adv.-VOL. XI.

this, the terms worthy and unworthy have come to be applied to communicants; and worthily and unworthily, to the manner in which they attend on the table of the Lord. The meaning of the apostle in the word unworthily, manifestly is, a manner UNSUITABLE to the nature of the ordinance; which, in the case of the Corinthians, was a grossly profane, carnal, and irreverent manner.

The general truth, therefore, taught by the inspired apostle, is, that all who partake in a manner suited to the nature of the ordinance, partake worthily; and that those who partake in any way or manner not suited to the nature of the ordinance, partake unworthily. Our English word worthy, is generally understood to denote merit or excellence of a high order, when applied to persons or character; and by thus understanding it, in reference to those who may properly partake of the Lord's supper, many humble Christians fear to approach it. But truly, if personal merit and desert, as these timid believers seem to suppose, were the qualifications demanded of those who might lawfully go to the table of the Lord, not one of our fallen race could ever be pre

pared to appear there. Not one could ever affirm with truth, that he had any such excellence of character as to entitle him to claim this privilege as a right. Our Lord's parable of the Pharisee and the Publican, who went up to the temple together to pray, was intended to rebuke in the most pointed manner, every plea of personal merit, when a sinner stands as a party with his God; and if any man say that "he hath not sinned, he deceiveth himself, and the truth is not in him."

Deep humility of soul, self-emptiedness, and a simple reliance on the grace of God in Christ Jesus, with an impressive perception of the solemnity of the ordinance, constitute the temper, feeling and views, best suited to all who sit down at the table of the Lord; these therefore, are the qualities which constitute a worthy communicant. This point will receive a more particular attention in discussing the next answer of the Catechism.

Let us now consider that it is by faith, that worthy communicants partake of the body and blood of Christ, with all his benefits, in this sacrament. By the body and blood of Christ, figura tively represented in the Lord's supper, we are undoubtedly to understand his whole work of satisfying the justice of God in behalf of his peculiar people, which was consummated, or completed, when his body was broken and his blood shed on the cross of Calvary; together with the privileges and blessings resulting, both in this life and that which is to come, from their Saviour's finished work.

All these rich and inestimable gifts of divine grace, faith receives and applies in the proper celebration of this holy rite. Not that faith is, in itself, more excellent than its sister graces; for an inspired apostle says, on a comparison of faith, hope and charity,

that the greatest of these is charity,* or true love to God and man. Neither is faith separated from the other Christian graces, either in receiving the sacred emblems of our Saviour's bloody death, or at any other time of its exercise; for evangelical faith always "worketh by love," and is never separated from a measure of hope. But yet it does exclusively belong to the actings of the grace of faith, to appropriate to the soul by which it is exercised, all the ineffable benefits of Christ's redemption exhibited in this precious ordinance; in which inspiration declares that Jesus Christ is evidently set forth, crucified before the eyes of his believing people. Is it then essential to salvation, that Christ Jesus should be seen in the glory of his mediatorial character? Faith is the eye which beholds this glory. Is it indispensable that the infinite value of the atoning sacrifice of Christ, and the perfect satisfaction which it makes to the offended justice of God, should be clearly perceived? This perception is obtained in the exercise of faith. Is it all important that the soul, in view of all its aggravated guilt and misery, should be delivered into the hands of the Saviour-in confidence that his blood will cleanse away its deepest stains, and remove the guilt of all its transgressions, and that his perfect righteousness will be upon it for its complete justification before the tribunal of eternal justice, and for giving it a title to that everlasting life which the King of Zion has merited, and will assuredly confer on all his faithful subjects? It is faith, in lively exercise, that surrenders the soul to Christ; it is faith that confides in the cleansing efficacy of his blood; it is faith that puts on the robe of his righteousness; it is faith that pleads it now, as a full answer to

Ay in the original,

all the demands of God's holy law; it is faith that looks forward to the eternal crown which the Redeemer will give to every one "that overcometh, when mortality shall be swallowed up of life;" and it is faith which antedates a measure of heavenly peace and joy-drawing them from the Saviour's fulness, into the soul in which its vigorous actings are in operation.

It is in the sacramental supper, in a pre-eminent degree, that faith effects all this for the Christian believer-while it looks through the sensible emblems, to the spiritual blessings they symbolize and assure to every worthy participant. Justly does our Confession of Faith declare, when speaking of this sacrament, that "the body and blood of Christ are as really but spiritually present to the faith of believers in this ordinance, as the elements themselves are to their outward senses."

O my young friends! what blessed visions of faith are those, in which this precious grace creates an ideal presence of the suffering, bleeding, dying, atoning Saviour-When Gethsemane, and Pilate's hall, and the cross, the thorny crown, the nails, the spear, the hill of Calvary, are in present view; when the astounding cry of the coequal Son of the Father, "My God, my God, why hast thou forsaken me," thrills through the ear to the heart; when the joyous voice quickly follows, proclaiming, "it is finished-Father, into thy hands I commend my spirit." Yes, it is, here that faith sees the sinner's ransom amply paid; sees every divine attribute meeting, reconciled, illustrated and shining, on the cross-"mercy and truth met together, righteousness and peace kissing each other,"-and seeing all this, flings the believing soul under the droppings of atoning blood, and sees every crimson stain washed away; looks at the finished work of redemp

tion, accepts it as offered, and says in holy ecstasy, it is mine, mine forever; and in sacramental emblems, seals it as its own, in the covenant of that God who cannot lie; triumphs in the promise, "I will never fail thee nor forsake thee;" looks forward to a victory over death, the grave, sin and hell; rises on her strongest pinions and enters within the vail; beholds face to face, the once crucified but now reigning Redeemer; prostrates herself at his feet, and begins the pæans of the adoring throng, that shall last while eternity endures.

Well may it be added, that "spiritual nourishment and growth in grace" must be the result of views and exercises such as these. Be assured, my dear youth, the people of God will testify that often, when they have held in their hands and pressed to their quivering lips the consecrated bread and the hallowed cup, their souls have been so refreshed and nourished, and they have felt their spiritual strength so increased and invigorated, that no duty appeared difficult, and no suffering by which their Saviour might be honoured, seemed appalling or unwelcome.

In closing this lecture, let me counsel such of you, my beloved youth, as are at present non-communicants, never to withdraw from the assembly of God's people, during the celebration of this blessed ordinance. Stay and witness its administration. Stay and observe attentively, and meditate closely and solemnly on what you see and hear. Think that the blessings represented in this ordinance are as necessary to you, as to those whom you behold receiving them. Think that without a personal interest by faith in that atoning sacrifice which you now see exhibited in its appointed. symbols, you perish inevitably and eternally. Think on the command of the dying Saviour, "do this in remembrance of me." Think on

the ingratitude, as well as the danger, of continuing to disobey this command. Think of your sins, as concerned in the crucifixion of the Lord of life and glory. Think of his love in making an expiation for these sins, in behalf of all who truly repent and believe in him. Let earnest aspirations ascend to the throne of God's mercy, to enable you truly to devote yourselves to him, and cordially to take part with his people, in commemorating your Saviour's dying love; and purpose, in divine strength earnestly implored, to give no peace to yourselves till you belong to the church of God, both visible and invisible-the latter as preparatory to the former.

Again. I counsel such of you as indulge some hope-though it be but a faint and trembling hope that you have passed from death unto life, not unduly to delay an approach to the table of the Lord. From a rash and hasty approach, I would indeed dissuade you. Do not take some lively impression of divine things, recently received and little examined, as a sufficient preparation for so solemn a transaction, as that of professing yourselves the devoted followers of the Redeemer. Take time enough to put your present excited feelings to the test of some endurance, and of much inquiry and examination. But if investigation, and suitable delay, and much prayer for divine illumination and guidance, result in a prevalent hope that you have chosen that good part which shall not be taken from you, hesitate not, although your hope be mingled with many fears, to turn your back on the world, and bind yourselves to the Lord by sacramental obligations. This decided step will save you at once from a thousand solicitations and temptations to forsake the path of duty, to which you will otherwise be exposed. He who wishes to be safe, should place as many guards around his virtue and

fidelity, as lawfully he may; and not keep himself in a situation in which the ease of returning to a dangerous course, will operate as a constant temptation to do it. Besides, the sacraments are means of grace-means by which grace is increased, when any measure of it is possessed. The Lord's supper was intended for those who are weak in faith and babes in Christ, as well as for those whose faith is the most vigorous. Beware of being ashamed of that Saviour who bore so much shame, and scorn, and suffering for you. Remember his own fearful declarations in regard to all such. Disregard the sneers and ridicule of the profligate and profane, and resolutely determine to obey the call

"Come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."

Finally, I counsel such of you as have already made an open profession of religion by coming to the table of the Lord, to be careful not to dishonour it, by yielding to any of the seductions to which your youth and inexperience will render you peculiarly liable. Treat all your young companions, from whom your profession of religion has, to a certain extent, separated you, with the utmost kindness and courtesy; and by your amiable and winning deportment, endeavour to recommend religion by showing them that it is not that gloomy and forbidding thing which its enemies represent it to be, but that it is the highest grace and ornament of every other excellence. Yet beware of injury to yourselves, even from the practice of this duty. Cautiously guard against giving your countenance to any criminal pleasures, indulgences, and frivo- lities of the young and the gay, by participating in them yourselves.