306 The design of which was to shew the Lord's death, SECT death may be kept up in the world, and your xxii. hearts, and those of all my faithful followers, 1 Cor. the cup, when he be properly affected with the review of it. In 25 After the same xi. 25 like manner also [he took] the cup: which, you manner also he took well remember, was after he had supped; so had supped, saying, that it was by no means a part of that meal This cup is the new they had been making, but something quite testament blood: this do ye, distinct from it: and he likewise distributed as oft as ye drink it, that to them as he had done the bread; say in remembrance of ing, This cup is the solemn seal and memorial me. of the new covenant, which is established in my blood, by which all its invaluable blessings are derived to you. This likewise do, as often as ye drink [it] in commemoration of me, and in order to maintain the memory of my bleeding, 26 dying love, in the church and the world. You 26 For as often as therefore, as often as ye eath this bread, and ye eat this bread, drink this cup, do indeed perform a very solemn and drink this cup, ye do shew the and important action; for, according to his Lord's death, till he own interpretation and institution, you shew come. forth, and as it were proclaim, the Lord's death, in its most affecting circumstances; which the church must throughout all ages continue to do, until he come to close the present scene of things, and to receive all his faithful servants to a place, where, for ever dwelling with him, they will no more need these memorials of an 27 absent Saviour. So that you see, by a farther 27 Wherefore, consequence, whosoever shall eat this bread, this bread, and drink or drink1 [this] cup of the Lord, unworthily, this cup of the Lord Therefore, as often as ye eat, &c.] It is plain, that gag, must here have the force of an illative particle; as it also has, Luke xx. 38. i Eat this bread, &c.] It is no wonder, a text in which this element is so plainly called bread after consecration, should be urged against the Popish doctrine of transubstantiation. And it signifies little for them to plead, that the scripture some times calls things changed, by the name of the thing out of which they were made, (as Adam is called dust, Gen. iii. 19; Aaron's serpent, a rod, Exod. vii. 19 ;) or calls them according to their sensible appearance, (Josh. v. 13; Mark xvi. 5;) for these instances rather turn against them, by proving, that where the literal interpretation is evidently absurd, we must have recourse to the figurative. Until he come.] Nothing can be more unreasonable, than to refer this, (as the whosoever shall eat Quakers do,) to the time when Christ should come, by his spiritual illumination on their minds, to take them off from carnal ordinances; for, not to insist upon it, that we have at least as much need of the Lord's supper as the primitive Christians had, (not having so many advantages as they, to keep up the memory of Christ in our minds, to quicken us to holiness, and to unite us in love,) it is evident, the grand coming of Christ by the Spirit was, when it was poured out on the day of pen tecost; an event, which had happened many years before the date of this epistle. 1 Eat, or drink.] So it is in the original, wn; nor could our translators surely be under any temptation to render it, eat and drink, to elude the argument drawn from hence for communion in one kind only: since, as that excellent French preacher, Mons. Superville observes, ( Serm. Vol. IV. He who does it unworthily, is guilty of Christ's body and blood. 307 unworthily, shall be that is, in an irreverent manner, without a due SECT. and blood of the Lord. guilty of the body regard to him, and to the great original pur- xxii. pose of its appointment, shall be counted guilty 1 Cor. of profaning, and affronting in some measure, xi. 27 that which is intended to represent the body and blood of the Lord; and consequently the affront does evidently rebound to our Lord himself, who was pleased with infinite condescension, for our sakes, to assume human flesh, and to suffer in it. 28 But let a man and so let him eat drink of that cup. Let none therefore come to the ordinance in 28 examine himself, a rash and irreverent manner; but let a man of that bread, and examine himself as to his knowledge of its intent, and his desire to comply with its great design; and so let him eat of the sacramental bread, and drink of the cup which is used with 29 For he that it. For he that eateth and drinketh in an irrev- 29 eateth and drinketh erent, profane, and unworthy manner," must unworthily, eateth and drinketh dam certainly displease and provoke God; so that nation to himself, it may truly be said, that he eateth and drinknot discerning the eth judgment to himself:n he takes the readiest Lord's body. 30 For this cause way to bring down the judgments of God upon And accordingly many of you have actually 30 many are weak and brought such judgments upon yourselves; and I must plainly tell you, it is upon this account, and to manifest the Divine displeasure against you for such shameful irregularities, that God hath sent distempers among you, so that many p. 245,) it might as well prove, that the cup may be received without the bread, as the bread without the cup. So that it is surprising assurance in a late Popish writer, to plead from hence, that communion in one kind only was the practice of the Corinthian church. See Mod. Controv. p. 100. In an unworthy manner.] To receive to purposes of faction, or intemperance, was receiving very unworthily; but the sense of that phrase must extend to every manner of receiving contrary to the nature and design of the ordinance; and conse. quently, to the case of doing it merely in a secular view; which I heartily pray, that all concerned in it may seriously consider. • Fudgment to himself. I think it the most unhappy mistake in all our versions of the Bible, that the word xpua, is here rendered damnation. It has raised a dread in tender minds, which has greatly obstructed the comfort and edification they might have received from this ordinance. The apostle afterwards says, we are judged, (that is, as he afterwards explains it, we are corrected,) that we may not be condemned; which plainly shews, the judgments spoken of might be fatherly chastisements. This sin, as sin, does indeed expose us to condemnation, should God be extreme to mark it, as an irreverent behaviour under any other ordinance does; but it is superstition to set this at so vast a distance from all the rest, as many do. 308 Reflections on the ordinance of the Lord's supper, SECT. of you [are] now weak and sick, and some con- sickly among you, xxii. siderable numbers of your society are fallen and many sleep. asleep, in death. Survivors therefore ought to 1 Cor lay the matter seriously to heart, and set about xi. 30 ed. 31 an immediate reformation. For if we would 31 For if we would judge ourselves, with a due severity and im- judge ourselves, we partiality, we should not surely be so severely should not be judg 32 judged, and animadverted upon by God. But 32 But when we when we are thus judged, it is not in a displeas- are judged, we are ure wholly inexorable, but with kind designs chastened of the of paternal goodness; and we are corrected of Lord, that we should not be condemned the Lord, that we may not be condemned with with the world. the impenitent world, and consigned over to final and everlasting destruction. 33 eat, tarry one for an Therefore, my brethren, in one word, when 33 Wherefore, my ye come together to eat in those feasts which brethren, when yo frequently precede the administration of this come together to ordinance among you, wait decently and re- other. spectfully one for another, till the whole assem34 bly be convened. And if any one be so hungry, 34 And if any that he cannot conveniently stay till that time, man hunger, let him let him eat at his own house ;P or at least take a eat at home; that ye come not together kind of antepast, that may prevent any incon- unto condemnation. venience arising from a little necessary delay; And the rest will I that you may not come together to your condem- set in order when I nation, and in such a manner, as to provoke the judgment of God against you. It may suffice to have said thus much, for the present, on this subject; and what remains farther to be adjusted, Iwill regulate when I come to Corinth; which if Providence answer my hopes, and succeed my schemes, will be in a little time. come. IMPROVEMENT. WHAT just matter of thankfulness to our blessed Redeemer, does that account of the institution of the sacred supper afford verse us, which St. Paul assures us he received immediately from him. 23 Let us often reflect that it was in that very night in which he was o Fudge ourselves.] Alanpivov, verse sense something different from the pre29, signifies to distinguish, here dixp- ceding. voue signifies, examining that we may distinguish, and judge of our own character and fitness for the sacrament. Mr. Locke justly observes, that he is little attentive to St Paul's writings, who has not observed, that he often repeats a word he had used before, though in a P Let him eat at his own house.] M. Amyraut and Mr. Cradock, (Apost Hist. p. 174,) understand this, as a prohibition of love feasts; but I think it evident from antiquity, they were retained in the church long after; though dubious whether they prevailed so soon. and the temper with which it should be attended. 309 betrayed, that his thoughts so compassionately wrought for our secT. comfort and happiness; when it might have been imagined, that xxii. his mind would be entirely possessed with his personal concerns, with the doleful scene of his approaching sufferings. We learn from this account, the perpetuity, as well as the great leading verse design, of the ordinance. We shew forth the Lord's death, and 26 we shew it forth till he come. If we do indeed desire to preserve the memory of Christ's dying love in the world; if we desire to maintain it in our own souls; let us attend this blessed institution; endeavouring by the lively exercise of faith and love, to discern, and in a spiritual sense, to feed upon, the Lord's body. Nor let any humble and upright soul be discouraged, by these threatenings of judgment, to the profane sinners who offered such gross 29 affronts to this holy solemnity; affronts, which none of us are in any danger of repeating. These scandalous excesses, when they pretended to be worshipping God on this great occasion, might justly provoke the eyes of his holiness, might awaken the arm of his indignation. Yet even these sinners were chastised, 32 that they might not be finally and for ever condemned. Let not any then be terrified, as if every soul that approached the ordinance without due preparation, must by necessary consequence, seal its own damnation. Thus to attend the table of the Lord is indeed a sin; but, blessed be God, not a sin too great to be forgiven. Let those therefore, who, though they feel in their hearts a reverential love to Christ, yet have hitherto refrained from attending this feast of love, be engaged to come; to come with due preparation, and self examination, as to their 28 repentance and faith, their love and obedience; then may they, with the most hearty welcome from the great Lord of the feast, eat of this bread, and drink of this cup; receiving it as the memorial 24 of Christ's body broken, and of his blood shed for the remission of our sins. Through that blood alone, let us seek this invaluable blessing, without which indeed, nothing can be a solid and lasting blessing to us: and let us, on every occasion, treat our brethren with a tenderness and respect becoming those who have considered ourselves and them, as redeemed by that precious blood, and indebted to it for the hopes of everlasting salvation. In a word, let us never rest in the external rites or exercises of worship, how decently and regularly soever performed; but look to our inward temper, and to the conduct of our minds, if we desire to maintain their peace, and that our coming together should be for the better, and not for the worse. 310 SECT. xxiii. 1 Cor. The apostle treats of the scripture gifts; SECT. XXIII. The apostle comes to treat on spiritual gifts; and introduces what he had farther to say concerning them, by observing, that, various as they are, they all proceed from the same sacred Agent, and are intended for the edification of the same body, in which all Christians are united. 1 Cor. XII. 1-13. 1 CORINTHIANS XII. 1. 1 Cor. XII. 1. not have you igno ried away unto these IT T is now time I should proceed to speak Now concerning something concerning those spiritual [gifts,] spiritual gifts, with which God hath been pleased so abund- brethren, I would ii. 1 antly to bless you, my Corinthian brethren; and rant. as to the right use and improvement of which, I would not by any means have you ignorant. 2 Upon this head you in the general know, that 2 Ye know that ye during your natural state, before the cheering were Gentiles, carrays of the gospel broke in upon you, ye were dumb idols, even as heathens, without any knowledge of the true ye were led. God, and carried by a blind implicit credulity after dumb idols; which were so far from being able to bestow on their votaries any supernat ural endowments, by which they might be enabled to speak extraordinary truths, or in languages before unknown, that they were themselves destitute of the common powers of speech, or any capacity of perception and action, Yet you were blindly enslaved to the worship of such stupid forms, degrading as it evidently is to the rational nature of man; [just] as you were led by the artifice of your priests, who found their account in your delusions. And I hope therefore, you will always remember, that the unmerited goodness of God in bestowing such gifts on persons who could pretend so little claim to them, lays you under a lasting obligation to use them in the most dutiful and grateful manner. . 3 a And therefore I hope you will not allow 3 Wherefore I give yourselves to despise any of your brethren, on Therefore.] The force of this particle So, seems to be this; I am careful to give you the following hints concerning spiritual gifts, because in proportion to the degree in which God hath magnified his grace in calling you from idolatry to such extraordinary privileges and endowments, I am solicitous you may be preserved from abusing them, and engaged to improve them in the wisest and most faithful manner. |
