Are you that man? I feel for you from the bottom of my soul. Let me try to do you good.

Do not think you are getting no good from the Bible, merely because you do not see that good day by day. The greatest effects are by no means those which make the most noise, and are most easily observed. The greatest effects are often silent, quiet, and hard to detect at the time they are being produced. Think of the influence of the moon upon the earth, and of the air upon the human lungs. Remember how silently the dew falls, and how imperceptibly the gra.s.s grows. There may be far more doing than you think in your soul by your Bible-reading.

The Word may be gradually producing deep _impressions_ on your heart, of which you are not at present aware. Often when the memory is retaining no facts, the character of a man is receiving some everlasting impression. Is sin becoming every year more hateful to you? Is Christ becoming every year more precious? Is holiness becoming every year more lovely and desirable in your eyes? If these things are so, take courage.

The Bible is doing you good, though you may not be able to trace it out day by day.

The Bible may be restraining you from some sin or delusion into which you would otherwise run. It may be daily keeping you back, and hedging you up, and preventing many a false step. Ah, you might soon find this out to your cost, if you were to cease reading the Word! The very familiarity of blessings sometimes makes us insensible to their value.

Resist the devil. Settle it down in your mind as an established rule, that, whether you feel it at the moment or not, you are inhaling spiritual health by reading the Bible, and insensibly becoming more strong.

(5) This paper may fall into the hands of some who _really love the Bible, live upon the Bible, and read it much_. Are you one of these?

Give me your attention, and I will mention a few things which we shall do well to lay to heart for time to come.

Let us resolve to _read the Bible more and more_ every year we live. Let us try to get it rooted in our memories, and engrafted into our hearts.

Let us be thoroughly well provisioned with it against the voyage of death. Who knows but we may have a very stormy pa.s.sage? Sight and hearing may fail us, and we may be in deep waters. Oh, to have the Word "hid in our hearts" in such an hour as that! (Ps. cxix. 11.)

Let us resolve to be _more watchful over our Bible-reading_ every year that we live. Let us be jealously careful about the time we give to it, and the manner that time is spent. Let us beware of omitting our daily reading without sufficient cause. Let us not be gaping, and yawning, and dozing over our book, while we read. Let us read like a London merchant studying the city article in the Times,--or like a wife reading a husband's letter from a distant land. Let us be very careful that we never exalt any minister, or sermon, or book, or tract, or friend above the Word. Cursed be that book, or tract, or human counsel, which creeps in between us and the Bible, and hides the Bible from our eyes! Once more I say, let us be very watchful. The moment we open the Bible the devil sits down by our side. Oh, to read with a hungry spirit, and a simple desire for edification!

Let us resolve to _honour the Bible more in our families_. Let us read it morning and evening to our children and households, and not be ashamed to let men see that we do so. Let us not be discouraged by seeing no good arise from it. The Bible-reading in a family has kept many a one from the gaol, the workhouse, and the Gazette, if it has not kept him from h.e.l.l.

Let us resolve to _meditate more on the Bible_. It is good to take with us two or three texts when we go out into the world, and to turn them over and over in our minds whenever we have a little leisure. It keeps out many vain thoughts. It clenches the nail of daily reading. It preserves our souls from stagnating and breeding corrupt things. It sanctifies and quickens our memories, and prevents them becoming like those ponds where the frogs live but the fish die.

Let us resolve to _talk more to believers about the Bible_ when we meet them. Alas, the conversation of Christians, when they do meet, is often sadly unprofitable! How many frivolous, and trifling, and uncharitable things are said! Let us bring out the Bible more, and it will help to drive the devil away, and keep our hearts in tune. Oh, that we may all strive so to walk together in this evil world, that Jesus may often draw near, and go with us, as He went with the two disciples journeying to Emmaus!

Last of all, let us resolve to _live by the Bible more and more_ every year we live. Let us frequently take account of all our opinions and practices,--of our habits and tempers,--of our behaviour in public and in private,--in the world, and by our own firesides. Let us measure all by the Bible, and resolve, by G.o.d's help, to conform to it. Oh that we may learn increasingly to "cleanse our ways" by the Word! (Ps. cxix.

9.)

I commend all these things to the serious and prayerful attention of every one into whose hands this paper may fall. I want the ministers of my beloved country to be Bible-reading ministers,--the congregations, Bible-reading congregations,--and the nation, a Bible-reading nation. To bring about this desirable end I cast in my mite into G.o.d's treasury.

The Lord grant that it may prove not to have been in vain!

VI

GOING TO THE TABLE

"_Let a man examine himself, and so let him eat of that bread, and drink of that cup._"--1 Cor. xi. 28.

The words which form the t.i.tle of this paper refer to a subject of vast importance. That subject is the Sacrament of the Lord's Supper.

Perhaps no part of the Christian religion is so thoroughly misunderstood as the Lord's Supper. On no point have there been so many disputes, strifes, and controversies for almost 1800 years. On no point have mistakes done so much harm. Even at this very day the battle is still raging, and Christians seem hopelessly divided. The very ordinance which was meant for our peace and profit has become the cause of discord and the occasion of sin. These things ought not so to be!

I make no excuse for including the Lord's Supper among the leading points of _practical_ Christianity. I believe firmly that ignorant views or false doctrine about this sacrament lie at the root of half the present divisions of professing Christians. Some neglect it altogether; some completely misunderstand it; some exalt it to a position it was never meant to occupy, and turn it into an idol. If I can throw a little light on it, and clear up the doubts of some minds, I shall feel very thankful. It is hopeless, I fear, to expect that the controversy about the Lord's Supper will ever be finally closed until the Lord comes. But it is not too much to hope that the fog and mystery and obscurity with which it is surrounded in some minds, may be cleared away by plain Bible truth.

In examining the Sacrament of the Lord's Supper I shall content myself with asking four practical questions, and offering answers to them.

I. Why was the Lord's supper ordained?

II. Who ought to go to the Table and be communicants?

III. What may communicants expect from the Lord's Supper?

IV. Why do many so-called Christians never go to the Lord's Table?

I think it will be impossible to handle these four questions fairly, honestly, and impartially, without seeing the subject of this paper more clearly, and getting some distinct and practical ideas about some leading errors of our day. I say "practical" emphatically. My chief aim in this volume is to promote practical Christianity.

I. In the first place, _why was the Lord's Supper ordained_?

I answer that question in the words of the Church Catechism. I am sure I cannot mend them. It was ordained "for the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby."--The bread which in the Lord's Supper is broken, given, and eaten, is meant to remind us of Christ's body given on the cross for our sins. The wine which is poured out and received, is meant to remind us of Christ's blood shed on the cross for our sins. He that eats that bread and drinks that wine is reminded, in the most striking and forcible manner, of the benefits Christ has obtained for his soul, and of the death of Christ as the hinge and turning point on which all those benefits depend.

Now is the view here stated the doctrine of the New Testament? If it is not, for ever let it be rejected, cast aside, and refused by men. If it is, let us never be ashamed to hold it fast, profess our belief in it, pin our faith on it, and steadfastly refuse to hold any other view, no matter by whom it is taught. In subjects like this we must call no man master. It signifies little what great Bishops and learned divines have thought fit to put forth about the Lord's Supper. If they teach more than the Word of G.o.d contains they are not to be believed.

I take down my Bible and turn to the New Testament. There I find no less than four separate accounts of the first appointment of the Lord's Supper. St. Matthew, St. Mark, St. Luke, and St. Paul, all four describe it: all four agree in telling us what our Lord did on this memorable occasion.--Two only tell us the reason which our Lord a.s.signed why His disciples were to eat the bread and drink the cup. St. Paul and St. Luke both record the remarkable words, "_Do this in remembrance of Me_."--St.

Paul adds his own inspired comment: "As often as ye eat this bread and drink this cup, ye do shew (or declare or proclaim) the Lord's death till He come." (Luke xxii. 19; 1 Cor. xi. 25, 26.) When Scripture speaks so plainly, why cannot men be content with it? Why should we mystify and confuse a subject which in the New Testament is so simple? The "continual remembrance of Christ's death" was the one grand object for which the Lord's Supper was ordained. He that goes further than this is adding to G.o.d's Word, and does so to the great peril of his soul.

Now is it reasonable to suppose that our Lord would appoint an ordinance for so simple a purpose as the "_keeping His death in remembrance_"?

Most certainly it is. Of all the facts in His earthly ministry none are equal in importance to that of His death. It was the great satisfaction for man's sin, which had been appointed in G.o.d's covenant from the foundation of the world. It was the great atonement of almighty power, to which every sacrifice of animals, from the fall of man, continually pointed. It was the grand end and purpose for which Messiah came into the world. It was the corner-stone and foundation of all man's hopes of pardon and peace with G.o.d. In short, Christ would have lived, and taught, and preached, and prophesied, and wrought miracles in vain, if He had not _crowned all by dying for our sins as our Subst.i.tute_! His death was our life. His death was the payment of our debt to G.o.d.

Without His death we should have been of all creatures most miserable.

No wonder that an ordinance was specially appointed to remind us of our Saviour's death. It is the very one thing of which poor, weak, sinful man needs to be continually reminded.

Does the New Testament warrant men in saying that the Lord's Supper was ordained to be a sacrifice, and that in it Christ's body and blood are present under the forms of bread and wine? _Most certainly not!_ When the Lord Jesus said to the disciples, "This is my Body," and "this is my Blood," He evidently meant, "This bread in my hand is an emblem of my Body, and this cup of wine in my hand contains an emblem of my Blood."

The disciples were accustomed to hear Him use such language. They remembered His saying, "The field _is_ the world," "The good seed _are_ the children of the kingdom." (Matt. xiii. 38.) It never entered into their minds that He meant to say He was holding His own body and His own blood in His hands, and literally giving them His literal body and blood to eat and drink. Not one of the writers of the New Testament ever speaks of the sacrament as a sacrifice, or calls the Lord's Table an altar, or even hints that a Christian minister is a sacrificing priest.

The universal doctrine of the New Testament is that after the one offering of Christ there remains no more need of sacrifice.[2]

2: If any one fancies that St. Paul's words to the Hebrews, "We have an altar," are a proof that the Lord's table is an altar, I advise him to read what Waterland, no mean theologian, says on the subject:--"Christians have an altar whereof they partake. That altar is Christ our Lord, who is Altar, Priest, and Sacrifice, all in One."--_Waterland's Works_, Vol. V., 268. Oxford edition.

Does the English Prayer-book warrant any Churchman in saying that the Lord's Supper was meant to be a sacrifice, and that Christ's body and blood are present under the forms of bread and wine? Once more I reply, _Most certainly not!_ Not once is the word _altar_ to be found in the Prayer-book: not once is the Lord's Supper called a _sacrifice_.

Throughout the Communion Service the one idea of the ordinance continually pressed on our attention is that of a "remembrance" of Christ's death. As to any presence of Christ's natural body and blood under the forms of bread and wine, the rubric at the end of the Service gives the most flat and distinct contradiction to the idea. That rubric expressly a.s.serts that "the natural body and blood of Christ are in heaven, and not here." Those many Churchmen, so-called, who delight in talking of the "altar," the "sacrifice," the "priest," and the "real presence" in the Lord's Supper, would do well to remember that they are using language which is entirely unused by the Church of England.

The point before us is one of vast importance. Let us lay hold upon it firmly, and never let it go. It is the very point on which our Reformers had their sharpest controversy with the Romanists, and went to the stake, rather than give way. Sooner than admit that the Lord's Supper was a sacrifice, they cheerfully laid down their lives. To bring back the doctrine of the "real presence," and to turn the good old English communion into the Romish "ma.s.s," is to pour contempt on our Martyrs, and to upset the first principles of the Protestant Reformation. Nay, rather, it is to ignore the plain teaching of G.o.d's Word, and do dishonour to the priestly office of our Lord Jesus Christ. The Bible teaches expressly that the Lord's Supper was ordained to be "a remembrance of Christ's body and blood," and not an offering. The Bible teaches that Christ's vicarious death on the cross was the one perfect sacrifice for sin, which never needs to be repeated. Let us stand fast in these two great principles of the Christian faith. A clear view of the intention of the Lord's Supper is one of the soul's best safeguards against the delusions of modern days.

II. In the second place, let me try to show _who ought to be communicants_? _What kind of persons were meant to go to the Table and receive the Lord's Supper?_

It will clear the ground if I first show who ought not to be partakers of this ordinance. The ignorance which prevails on this, as well as on every part of the subject, is vast, lamentable, and appalling. If I can contribute anything that may throw light upon it, I shall feel very thankful. The princ.i.p.al giants whom John Bunyan describes, in "Pilgrim's Progress," as dangerous to Christian pilgrims, were two, Pope and Pagan.

If the good old Puritan had foreseen the times we live in, he would have said something about the giant Ignorance.

(_a_) It is not right to urge all baptized persons to become communicants. There is such a thing as fitness and preparedness for the ordinance. It does not work like a medicine, independently of the state of mind of those who receive it. The teaching of those who press all their congregation to come to the Lord's Table, as if the coming _must_ necessarily do every one good, is entirely without warrant of Scripture.

Nay, rather, it is teaching which is calculated to do immense harm to men's souls, and to turn the reception of the sacrament into a mere form. Ignorance can never be the mother of acceptable worship, and an ignorant communicant who comes to the Lord's Table without knowing why he comes, is altogether in the wrong place.--"Let a man examine himself, and so let him eat of that bread and drink of that cup."--"To discern the Lord's body,"--that is to understand what the elements of bread and wine represent, and why they are appointed, and what is the particular use of remembering Christ's death,--is an essential qualification of a true communicant. G.o.d "commands all men everywhere to repent" and believe the Gospel (Acts xvii. 30); but He does not in the same way, or in the same manner, command every body to come to the Lord's Table. No: this thing is not to be taken in hand unadvisedly, lightly, or carelessly! It is a solemn ordinance, and solemnly it ought to be used.

(_b_) But this is not all. Sinners living in open sin, and determined not to give it up, ought on no account to come to the Lord's Table. To do so is a positive insult to Christ, and to pour contempt on His Gospel. It is nonsense to profess we desire to remember Christ's death, while we cling to the accursed thing which made it needful for Christ to die. The mere fact that a man is continuing in sin, is plain evidence that he does not care for Christ, and feels no grat.i.tude for redemption.

The ignorant Papist who goes to the priest's confessional and receives absolution, may think he is fit to go to the Popish ma.s.s, and after ma.s.s may return to his sins. He never reads the Bible, and knows no better!

But the Englishman who habitually breaks any of G.o.d's commandments, and yet goes to the Sacrament, as if it would do him good and wipe away his sins, is very guilty indeed. So long as he chooses to continue his wicked habits he cannot receive the slightest benefit from Christ's ordinances, and is only adding sin to sin. To carry unrepented sin up to the Communion Rail, and there receive the bread and wine, knowing in our own hearts that we and wickedness are yet friends, is one of the worst things a man can do, and one of the most hardening to conscience. If a man must have his sins, and cannot give them up, let him by all means stay away from the Lord's Supper. There is such a thing as "eating and drinking unworthily," and to our own "condemnation." To no one do these words apply so thoroughly as to an open sinner.