past, and are bringing to the test of a more practical philosophy the notions which have. prevailed among former Christians, it is unwise, at the least, to put obstacles in the way of their search, and to endeavour to keep in obscurity the truths which sooner or later will come to light. If we are to profit by the experience of past times, it is an important lesson to have learnt, that the relations of dogmatical religion to the minds of men vary with the changes which have taken place in their intellectual history; and we can no more return to the past views of things and roll back the tide of mental improvement, than we can turn the rivers upon their sources, or reverse the diurnal motion of the earth. Men in the nineteenth century cannot think as those in the third, or tenth, or fifteenth. They have other data, and further means of judging. It is indeed the crowning glory of God's Word that the more it is discussed the more its excellence shines forth, and the more the truth of its revealed religion is established. But if there have been additions to that revealed religion, though they be innocent in themselves, or even in some cases useful, they, like all other works of man, will be affected by the changes which take place in man their author. For only the Word of God is enduring, whereof not one jot nor one tittle shall fail till all be fulfilled.* *Matt. v. 18. Introduction. THOUGH the Lord's Supper is an institution of great simplicity, and of most solemn interest to all Christians, there is nothing in religion which has been dogmatically more overlaid with mystery, nor at the same time more generally neglected in practice. In the explanations given of it much has been said for which there is no certain warrant in Holy Scripture; partly perhaps from misconception, partly for the purpose of maintaining the sacredness of the rite, and from fear lest man should think too lightly of its importance. Much also has been the slow growth of corrupt practices and mistaken systems in former times, when subtilty was esteemed the chiefest glory of human reason. It is not, therefore, to be wondered at if we find in these days many exceptions made to Holy Communion, which require to be satisfied at the outset, or at least deprived of their stringent force. 1. It is maintained that the rite itself is a form, and as such inconsistent with the spirituality of the Christian religion. 2. Or, if it be granted that ceremonies are permissible, it is argued that the Lord's Supper has, through the abuse of superstition, ceased to be desirable. 3. Or, it is of so sacred a character that very few Christians are fit to take part in it, and even they but seldom. 4. Or, it is a mystery which few, if any, can rightly apprehend, and consequently is to be avoided by the uninitiated. 5. Or, lastly, its obligations and its sanctions are so solemn, that it is best for a man not to have anything to do with it, lest he should afterwards fall into sin, and so bring upon himself a heavier condemnation. 1. To the first of these objections it may be answered, that if Jesus Christ has left the institution, it cannot be against the spirit of that religion which He has authorized; and the same wisdom, in consideration of which we accept the Gospel system, is sufficient to guarantee the propriety of any formal rite therein commanded to be performed. Now as to the institution itself, it is matter of fact that our blessed Lord did, on the evening of His betrayal, distribute to His disciples, then present, bread and wine, and command them to eat and drink thereof in remembrance of Him; by way, that is, of commemorating His death. It is also matter of fact that the disciples continued to do as He commanded them, after He had died, risen, and ascended in heaven; and that most other Christians followed their example, being taught by them both to perform the act and to understand the purport of it. To those, who affirm that the institution was intended only for the Apostles, it may be replied, that they presume more than reason or Scripture permits; nor have they sufficient grounds for interpreting that coming of Christ,* which is the defining period of the commemorative rite, as nothing more than the constant indwelling of the Holy 1 Cor. xi. 26. C |