Spirit since the day of Pentecost. And besides which, to explain away the practice of the Apostles and first Christians on the ground of a pardonable adherence to Jewish formalities is as unfair as it is unsatisfactory. For it is evident that the Lord's Supper stands in a very different relation to the Gospel system from that of Circumcision or the like; and that it was then introduced when typical Jewish ceremonies were to be done away. It is also evident, if we would free ourselves of preconceptions, that there is something very natural in the institution, something most thoroughly adapted to man's need, and fitted for the purpose for which it was given: whereas that religion which peremptorily rejects all outward ceremonies is neither adapted to men in their present life, nor calculated to supply those aids which our compound nature seems to require. And, although we are told that "God is a Spirit, and must be worshipped in spirit and in truth," this principle of spirituality by no means excludes the reasonable use of ceremonies, but only guards * John iv. 24. against a superstitious abuse of them. It insists upon our duty of endeavouring to understand and to apply the inner meaning of those things in religious worship which actions and objects represent to the external senses. Man is called to worship God in the whole of his nature,* in body as well as soul; and the body, whether it stand, or sit, or kneel, for the purpose of worship, is by every attitude, if rightly estimated, performing in some sort a ceremony. To those, then, who have scruples of conscience, it should be sufficient to observe, that since ceremonies cannot be entirely dispensed with, those which Christ Himself has appointed, have surely the first claim upon our regard, and one of these is the Lord's Supper. 2. To the second objection it may be replied, that in a matter of such high authority and such deep interest as the Lord's Supper, it cannot be allowed for a sufficient argument, that superstition has introduced false practices. There is nothing in the institution itself which can be justly said to favour them; while at * 1 Thess. v. 23. 1 Cor. vi. 20. the same time the authority for its use is such as far to outweigh any reasons against it resulting from the abuse. Rather we may conclude, that this very abuse should make us more careful to learn the true use of the institution, and to spread it widely as far as we can, forasmuch as we can neither free ourselves nor others from the duty of observing it. 3. In the third place, that few only are fit for so sacred a rite can be no reasonable excuse for the unfitness of the many, and for their consequent neglect of duty; as neither will it be an excuse for those who shall be condemned in the day of judgment that "few are chosen " and "the gate is narrow." * If there be an institution of such a nature as to demand in those who undertake it a peculiar fitness and personal holiness,† surely the demand does not diminish, but rather the more enhance, our responsibilities; and to neglect to satisfy the demand as far as we are able, or to refuse to comply with the institution, is at once irreverent and unwise. 4. That it is a mystery unintelligible to most * Matt. xix. 16; vii. 14. Heb. xii. 4. persons, seems at first sight an argument of considerable weight; but will be found, on examination, less so than it seems. For supposing it to be such a mystery, yet the duty to perform it is a plain one, and intelligible enough, even though there should be much beyond our comprehension connected with the rite itself. But that it is such a mystery is rather to be referred to the work and superadditions of men, than to the original institution, as it came from our Lord Himself; for that appears to be plain enough and quite within the compass of most minds; while even if it were not so, still it is the duty of faith to embrace what is above reason, and to obey, though at present it may see only in part: so that the objection ought not to have such influence as to deter men from doing what is plainly commanded by One who has every right to command. 5. Lastly, though it cannot be denied that the obligations and sanctions of the Lord's Supper are of the most solemn and awful nature, and that they call us to the most serious and earnest reflection upon our past lives, and to the renewal of the most honest pur poses for future amendment; yet it is also undeniable that after all they but remind us of what we have before undertaken and promised, and that they cannot add to the Christian's duty of holiness, nor take therefrom; they cannot take from it, because they would so become a salve to the guilty conscience, and a formal, ceremonial substitute for an honest and holy life; they cannot add to it, for every Christian, whether he be a communicant or not, is equally bound, by the naming of Christ to "depart from iniquity,”* and to be "holy as God is holy," and "perfect as our Father, which is in heaven, is perfect."I And if it should be said that some acts of worship seem to have a higher degree of sacredness than others, it should be considered, whether this be not rather in our conceptions than before God. For all our religious acts have reference to One, who is so infinitely great and so infinitely holy, that we cannot measure by any standard of our own, the respect that any act of ours may bear to Him. Rather when † 1 Pet. i. 15, 16. 2 Tim. ii. 19. Matt. v. 48. |