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tuted the sacrament, was, beyond all doubt, unleavened, as it was that used at the passover ; and this accounts for the following remarkable mads of St. Paul to the Corinthians : “Purge out the old leaven, that
pe mas be a new lump; seeing ye are unleavened.” This can only be e emplained satisfactorily, by taking into consideration that other decla
mation of the Apostle which we have already referred to, in its con
nexion with his account of the design of the sacrament: “So we, that being many, are one body, and one bread; for we are all partakers of
that one bread.” That unleavened bread which was then used in the fiche Let's
s supper represented the pure body, or humanity, of the incarnate &n of God; those who partook of it, discerning the thing it represented. –that is to say, “the Lord's body,”—by a true and appropriating faith, became one living body with him, and thus one new, zalearened lump. Thus, the Corinthian Christians were, by profession at least, unleavened ; and it was their incumbent duty to purge out of themselves all the old leaven of malice and wickedness, and to become, in sincerity and truth, like pure unleavened bread, as He to whom they professed to be vitally united, as the members of the body to the head, undoubtedly is, and ever will be, and cannot retain in connexion with himself any corrupt member.
3. Thus we see, according to the Apostle's view of the thing represented by our eating of that bread, and drinking of that cup, that it is only by eating the flesh, and drinking the blood, of the Son of man, who is the second Adam, the Author and Giver of a new and better life to us, by shedding his blood to atone for our sins, living in us, as the second Head of a renewed body or race of men, that we can have that life
us, or expect that he will gloriously raise us up at the last day. Without his perfect moral purity, we cannot be placed with him under tke ineffable radiance of his holy Father's infinite and eternal love. It is through the influence of his Father's revealed truth alone, that we can be thus sanctified and fitted for such“ glory everlasting." His Ford
, our Lord says, is that truth. That word was then to be found in the whole body of prophetic testimony contained in the Scriptures of the Old Testament. That body of prophetic testimony related to the sufferings of Christ
, and the glories which were to follow them, eren to our nature; in the first instance, as that nature was assumed into his divine person, and perfectly purified, and even rendered an object of the infinite, and eternal
, and unchangeable love of the God of love for his own proper Son, who is called a the Son of his love ;” and then to all men who constitute his body, the church, which is the fulness
, or completion, of Him who filleth all in all. But, in order to all this, there must be such a real and vital participation of Christ, as will make us (to use again the strong words of St. Paul) “ members of his body, and of his flesh, and of his bones."
4. Thus we may see how this Man can give us his flesh to eat, and that his flesh is truly meat, and his blood truly drink.
And we may
also see in what way the truly faithful eat his flesh, and drink his blood, so as to dwell in him, and he in them. What we teach and believe on this most important subject is neither transubstantiation nor consubstantiation; nor is it, as far as we can understand the matter, what is now called Puseyism. We neither say, nor believe, that the bread we present to you has become, by consecration, the very body, and blood, and soul, and even the divinity of Christ; so that every separate portion of it is a whole Christ, substantially and really, though the outward form of bread still remains. Nor do we say, that in the substances of bread and wine there are also the real body and blood of the Redeemer of the world. Nor do we even believe the sacramental elements to be, by whomsoever consecrated, a necessary means of conveying any grace, or blessing, to the communicants, considered simply in themselves. They can only be even the true representatives of the body and blood of Christ, to those who have the divinely-granted faculty of discerning the Lord's body thus represented, and of knowing that “the blood of Christ, who through the eternal Spirit offered himself without spot to God,” actually “purges” their “consciences from dead works, to serve the living God.”
What we maintain is, we are persuaded, the real doctrine of our national Church on the subject. We fully admit, in the sense we judge was meant, that “the body and blood of Christ are verily and indeed taken and received by the faithful in the Lord's supper.” Thus we hold to the solemn words of Jesus Christ: “My flesh is truly
my blood is truly drink;” and, “ Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” And we shall address
many of you this night in the words of our national Church, when we present to you the bread set apart to represent the thing to your very senses : “The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto eternal life. Eat this in remembrance that Christ died for thee, and feed upon him in thy heart by faith.” What is this but saying, “The bread is not the body of Christ, but only represents it; while it is by faith that you feed
hearts ?” Thus, while we keep from all the absurd and unscriptural mysteriousness attached to either the notion of a real change of the bread into our Saviour, though all our senses tell us it remains bread; or that of some kind of inexplicable presence of his body in the bread; or even that of a supposed regularly ordained Elder or Minister's power to give a species of supernatural efficacy to the sacramental elements, by repeating over them the solemn words of Christ, “ This is my body," and " This is my blood," and touching them at the same moment; we urge men to look to the things signified by the bread and wine they eat and drink, in remembrance of Christ's death and passion; and to seek after the possession of that enlightened faith in the testimony of the Spirit of truth, respecting the designs of God in
upon him in
the incarnation and death of his Son, which will make them to know that the flesh of Christ is their true meat, and his blood their true drink.
This is a holy and sanctifying subject. The right apprehension of it generates in us no gross and carnal notions about the body and blood of Christ, or the manner in which they become meat and drink to us. For, although we believe his flesh and blood are real flesh and blood like our own, and are made the real medium of all the grace, and sanctity, and blessedness he communicates to us, as “the second Man, the Lord from heaven," we neither expect to eat his flesh, nor to drink his blood, as we eat and drink the bread and wine he appointed to represent them to us in the sacrament; we discern the Lord's body as thus represented, and in like manner his blood, which was shed for our redemption from the curse of the law, and from death ; and we are inwardly persuaded, by the Spirit of faith, that the perfect purity he has given our nature, by uniting it for ever to his own divine nature and person, can by him be imparted to us, and is so imparted, while his blood shed for us removes the sense of guilt from our consciences, and gives us the most perfect internal peace.
Pray, then, for the Spirit of wisdom and revelation, in order to your having the true knowledge of Christ. Pray that God would show you the reasons and results of the incarnation and death of his Son. Pray that he would form his Son in you, and make you to know that he lives in you, and that you live in him. Then you shall know what he meant when he said, that his flesh is truly meat, and his blood truly drink; and you will no longer put the question, with the feelings and notions the carnal Jews did, and many carnal Christians, so called, still do, “How can this man give us his flesh to eat ?”
WE MAY NOT DO EVIL THAT GOOD MAY COME. The rule holdeth perpetually, and without exception, that that which is simply evil, may not for any good be done. We know not any greater good (for there is not any greater good) than the glory of God: we scarce know a lesser sin (if any sin
be accounted little) than a harmless, officious lie. Yet may not this be done ; no, not for that. "Will ye speak wickedly for God, and talk deceitfully for him ?" (Job xiii. 7.) If not for the glory of God, then, certainly, not for any inferior end; not for the saving of a life, not for the conversion of a szul, not for the peace of a church, and (if even that were possible too) not for the redemption of a world. No intention of any end can Warrant the choice of sinful means to compass it.-Bishop Sanderson.
THE SABBATH. (No. II.)
MORAL OBLIGATION OF THE DAY.
(To the Editor of the Wesleyan-Methodist Magazine.) That branch of the Sabbath. its being an anticipatory parenthequestion which now falls under our sis. Not only is it manifestly a part consideration is, the moral obliga- of the history of creation, but it tion which we, and all to whom the bears the same affinity to that his. word of God comes, are under, to tory which the capital does to a keep the day holy. This may be column, which the chief corner-stone proved,
does to a temple ; for it gives ma1. By an appeal to the time when jesty and beauty to the whole ; and the Sabbath was instituted, and to in its polished lines we trace the the catholic character of the reasons holiness, the sovereignty, and the assigned for its early observance. goodness of God; the moral obliga
“ Thus the heavens and the earth tion of man, the origin of ordiwere finished, and all the host of nances, and the type of eternal rest. them. And on the seventh day The creation of the world, under God ended his work which he had any circumstances, must have been made. And God blessed the seventh contemplated as a gigantic manifestday, and sanctified it ; because that ation of power, and a consummate in it he had rested from all his work device of wisdom ; but had it not which God had created and made.” been sanctified by the keeping of a (Gen. ii. 1-3.) Dr. Paley and Sabbath, it would have wanted a others have employed much learned character of holiness; and, wanting ingenuity to prove, that these words this, it would have been unworthy are introduced by way of anticipa- of God, and an unsuitable residence tion, to secure the order of con for man, who was made in the nexion, and to give additional weight image and likeness of God. to the subsequent enactment at If we admit, that the Sabbath was Sinai : in other words, that they do not instituted till the time of Moses, not describe what then took place, it follows, that the human race were but what God had determined to do not only without a chartered holytwo thousand five hundred years day for the space of two thousand afterwards. But their reasonings five hundred years, but that they are inconclusive ; they contradict were left, for this vast period, to the obvious meaning of the text; worship God as often, or ather as and are, as we think, highly inju- seldom, as they thought meet. But rious to the interests of religion and had this been the fact, it is difhcult morality. The laws of God stand to imagine how they came to learn, in no need of rhetorical artifice; that to neglect his worship was a they are binding on his creatures sin, or that its regular performance from the first moment of their pro was a duty, and acceptable in his mulgation ; and the impress of his sight. It appears to us a libel on authority alone, invests them with a the Most High, to suppose that, character of solemnity which human while he gave rational and immortal expedients cannot increase.
man instructions respecting the The above account bears on its keeping and dressing of the garden, face such evidence of being a real, the replenishing of the earth, and an original, and a consecutive his- the subduing of the animals, he tory of what then took place, that should have left him wholly igno
one of a thousand common rant of the time when, and the reasense readers would ever dream of sons why, he should evince his gra
de and loyalty, by engaging in from all his work which he had his worship; that, while he made made ;” that is, he suspended the ample provision for the supply of operations of his creating energy; bis bodily wants, he should have not because he was weary, nor beneglected to institute an ordinance cause he could not have created other essential to the improvement of his works and other beings, possessing mind
, and the maintenance of fel properties and powers widely differ. bowship with himself ; and that, ent from those to which he had ibough he foresaw our apostasy, the already given existence; but be
read of idolatry and impiety, cause he would set man an example arab though he had determined to re of working six days, and of resting toe ben, enlighten, and exalt us to his on the seventh. « God blessed the les favour and image,-he, neverthe- seventh day, and sanctified it:” he
ksdelayed to enact the keeping of set it apart from common, for sacred, a Sabbath, for the term we have uses ; he said, in effect, “ It is mine; speided, though this, above all and I award a special blessing to other means, was best calculated to those who shall, on it, imitate my resirain vice
, preserve truth, pro- example, revere my ordination, and mote piety, and carry out the de- adore me as their Creator and sove. apos of redeeming love! The sup- reign Benefactor.” Such were the position is impious; the text, taken designs, and such the will, of God in its natural and obvious meaning, respecting the sanctification of the firas it the lie ; and all our concep
Sabbath. Now, we argue, that, if tions of what became the wisdom, our first parents, in their original grace, and holiness of God, forbid state, were bound to copy the exChat we should entertain it for a ample, to reverence the appointnoinent. No! the Sabbath was not ments, and to use the means of postponed till the days of Moses. grace which their sovereign Creator It was established at the birth of instituted, for the confirmation of ine, in the world's infancy, on the their happiness, and for the increase first entire day of man's existence, of their knowledge; that if they before his body was wearied with were obligated to meditate on the tail
, or his soul stained with sin; works of his hands, to adore the 2nd
, consequently, before any cere. perfections of his nature, to praise
modial ordinances existed, or were him for his creating and preserving Lohn
* all necessary. It was, in truth, a goodness, and to testify their love part of God's original plan; he was by obedience to his will; then we, determined not to have a world also, are bound to do the same, seevihout a Sabbath; for, in his esti- ing we are not only the workmanmation, man's privileges and bliss ship of his hand, and the objects of were incompleie, till the divine his providential care, but also the example was set, and the royal edict purchase of the blood of his onlypromulgated, which required that begotten Son, and the objects of his be should spend each seventh day long-suffering goodness. If our first uninterrupted fellowship with parents stood in need of a weekly
rest, and of a seventh day for conThe reasons assigned to our first templation and worship, though parents, for the sanctification of the they lived in the paradise of an unSabbath, were of a catholic and pris fallen world, though they were pos, mary character ; and, as such, were
sessed of intuitive knowledge, and equally obligatory on them and on
though, in their approaches to God, commemoration of the creation; the They were, the they had only to adore, to love, and
to praise; how much more do we, example of God; his solemn ap- who live in a world blighted by the pointment; and the dependent circumstances of man. The first three
curse, who have to eat our bread by
the sweat of our brow, who know are clearly expressed in the text, not how to order our speech, by and the latter is plainly implied. reason of the darkness that is in us, " God tested on the seventh day and who, to other branches of duty,