in such a manner as to place our whole dependence on it for justification and life before God; for Jesus was delivered for our offences, and raised again for our justification, that our faith and hope might be in God.-1 Pet. i. 21.

Obs. 330.-In the Lord's Supper, the worthy receivers are made partakers of Christ's body and blood, with all his benefits.

By worthy receivers we are here to understand true believers. But these are not called worthy receivers, on account of any worthiness in themselves, or because they have any thing of which they may glory; for no one, not even the highest archangel, has any thing to boast of before God. But this term may be applied to them on account of their union with Jesus Christ, from whom they derive all that is necessary for partaking of this ordinance in a right and becoming manner.2 Cor. iii. 5.

Believers, then, who alone observe this ordinance in a worthy manner, are made partakers of Christ's body and blood, with all his benefits. The expression," Christ's body and blood," points out his work and labour of love-all that he did, as Mediator, and all that was done upon his person; which is set before us at his Table as the true food of the soul.John vi. 53. And the "benefits" of which believers are made partakers, are such as these :-the Holy Spirit to teach, to guide, and to comfort them; an ample indemnity of all sin, for Christ's blood is shed for the remission of the sins of many; peace with God, and peace of conscience; together with many more, the number and value of which cannot be named. They are called his (i. e., Christ's) benefits, because he purchased them,-Tit. ii. 14; because the Father hath given all things into his hand,-John iii. 35; and because he dispenses them; "He giveth gifts unto men."-Eph. iv. 8. And worthy partakers are said to receive, not only his benefits, but all his benefits; because, when Christ himself is received, all good things are received along with him.-1 Cor. iii.

21-23.

Obs. 331.-Believers are made partakers of Christ's body and blood, not in a corporal and carnal manner, but by faith.

It is here said that believers are made partakers of Christ and his benefits not in a corporal and carnal manner, in opposi tion to the Popish abomination of transubstantiation; by which they understand, that the bread and wine, after consecration

or blessing, are changed into the real body and blood of the Lord, or into the substance of his body and blood. This opinion is repugnant not only to Scripture, but also to reason and to our senses; and it destroys the very nature and end of a sacrament.

1. It is contrary to Scripture; which expressly affirms, that, after blessing, the elements are called by the same names as before. This is surely an intimation, that there is no such change made upon them as is here supposed.-Matt. xxvi. 26-29; 1 Cor. xi. 23-28.

2. It is repugnant to reason; which informs us that a body can occupy but one place at one time, and cannot possibly be in different places at one and the same time. But the advocates for this horrid doctrine must admit, that the body of Christ is at the same time in ten thousand places, nay, in millions of places, even in as many as there are consecrated wafers; that it must be dead and alive at once; that it must be in heaven and on earth at once; and that accidents may be without a substance, and a substance without accidents ;-all which is replete with the greatest absurdity.

3. It is repugnant to our senses; which inform us, that, after blessing, the elements are still bread and wine. We can only be said to hear that this change takes place, which, however, is fully contradicted by all the other senses. Such a change as this would destroy all moral certainty; would destroy the proof of all the miracles by which the Word of God is confirmed; and, in a word, we could not be certain of any thing whatever.

4. This blasphemous doctrine destroys the very nature and end of a sacrament. The design of this ordinance is to commemorate an absent Christ: "Do this in remembrance of me." But this opinion would really present him before our eyes; notwithstanding that we are assured by Scripture, that the heavens must retain his manhood till he come again.-Acts iii. 21. And, moreover, there would be no difference between the sign and the thing signified.

But it may be here asked, Is there no change at all made upon the bread and wine in the Lord's Supper? To this we answer in the affirmative. But the change which takes place is not a physical, but only a moral change,—a change as to their use and signification. They are set apart from a common to a sacred use; and we are no longer to deem what may be used of them as ordinary food, but as symbols of

Christ's body and blood, and of the benefits of his redemption. And this change takes place, not by destroying their substance, but by Divine appointment.

The only way, then, in which believers are made partakers of Christ's body and blood, with all his benefits, is spiritually or by faith, that is, by applying and appropriating him and his righteousness, and all that he hath, to themselves.-Psal. xvi. 5, 6.

We may here observe, that, although Christ is not corporally present in the Lord's Supper, yet he is as really and spiritually present to the faith of believers in this ordinance, as the elements themselves are to their outward senses.1 Cor. xi. 29. If it be objected to this, that Christ said, "This is my body;" we answer, that this expression must be understood, not in a literal, but in a figurative sense; as if he had said, "This bread is the sign or symbol of my body." It must ever be remembered, that, when the strict literal sense would involve a manifest absurdity, we must have recourse to the figurative sense. Thus, when the Apostle saith (1 Cor. x. 4), "That Rock was Christ," we cannot understand it literally, as if that rock, materially considered, was really Christ; but figuratively, that rock signified Christ. And this will be found to be the case with a great many other Scripture expressions; as when Christ is called a way, a door, a vine, &c.—John x. and xv.

Obs. 332.-By worthily partaking of the Lord's Supper, the believer receives spiritual nourishment, and is enabled to grow in

grace.

This is the consequence of being made partaker of Christ and all his benefits by faith; and it implies, that this sacrament is not a converting, but a nourishing ordinance, and that the worthy receivers are already in a state of grace. Whenever faith is in right exercise, it cannot fail to receive strength and spiritual nourishment; and the soul, of course, must go on its way rejoicing, being thus made strong in the Lord, and in the power of his might. And these effects take place, when the believer has a greater desire after the sincere milk of the Word, that his soul may grow thereby; when he is enabled to live more by faith, and less by sense; when he discovers more opposition to sin in its various workings; and when he is enabled more and more to adorn the doctrine of God our Saviour in all things, by a life and conversation be

coming his Gospel.-1 Pet. ii. 2; 2 Cor. v. 7; Psal. lxvi. 18; Tit. ii. 10; Phil. i. 27.

Obs. 333.-The ordinance of the Lord's Supper is not a sacrifice for sin.

This is the opinion of the Church of Rome, and of many others who are nearly allied to her. But it may be observed, that there are many, even among Protestants, who, although they do not speak of it as such, nevertheless appear to act upon the principle of its being so. Accordingly, when they sit down at the Lord's Table, and eat and drink there, they imagine that their sins are pardoned, and that they cannot come short of eternal life. This is ascribing to the ordinance the same merit that is ascribed to the death of Christ; which is as much as saying with the Papists, that the Lord's Supper is a sacrifice for the remission of sins. So far from being a sacrifice for sin, this ordinance is designed only to be a commemoration of that one sacrifice, which Jesus Christ offered to God once for all. It reminds us of the sacrifice of Christ and at his Table we may plead this sacrifice for the remission of sins. But surely the elements cannot be this sacrifice, but only a sign and a seal of it, designed for the best of purposes connected with the comfort of the soul for ever.

INFERENCES.

;

From this subject we learn,-1. That the Church is precious in the sight of Christ; and that he remembers her. 2. The love of God and his Christ to sinners of mankind. 3. That there is much done by Christ for the comfort of the saints. 4. The danger of not complying with the command of Christ in this ordinance. 5. That there is no sacrifice for sin, but the atoning death of Christ. 6. The necessity of having right ends in view in partaking of the ordinance of the Supper; and the danger of partaking from improper motives.

Of the Proper Observance of the Lord's Supper.

It is required of them that would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obe

dience, lest coming unworthily, they eat and drink judgment to themselves.

ANALYSIS AND PROOFS.

We are here taught,

1. That self-examination is required of all who would worthily partake of the Lord's Supper. 1 Cor. xi. 28.— "Let a man examine himself, and so let him eat of that bread, and drink of that cup."

2. That communicants should examine themselves respecting their knowledge to discern the Lord's body. 1 Cor. xi. 29.-"He that eateth and drinketh unworthily, eateth and drinketh damnation (or judgment) to himself, not discerning the Lord's body."

3. That communicants should examine themselves respecting their faith to feed upon Christ. 2 Cor. xiii. 5."Examine yourselves whether ye be in the faith." See also John vi. 57.

4. That communicants should examine themselves respecting their repentance. Lam. iii. 40.—“ Let us search and try our ways, and turn again to the Lord."

5. That communicants should examine themselves respecting their love. 1 John iv. 8.-" He that loveth not, knoweth not God; for God is love."

6. That communicants should examine themselves respecting their new obedience. 1 Cor. v. 8.-"Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."

7. That it is dangerous to neglect the duty of self-examination. 1 Cor. xi. 31.-"If we would judge ourselves, we should not be judged."

8. That communicating unworthily exposes us to the judg ments of God. 1 Cor. xi. 29.-" He that eateth and drinketh unworthily, eateth and drinketh damnation (or judgment) to himself."-Ver. 30.

EXPLANATION.

Obs. 334.-Self-examination is required of all who would worthily partake of the Lord's Supper.

With respect to those who have a right to partake of this ordinance, we may observe, that, before men, all have a right