Discourses on Sacramental Occasions

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Introduction

The productionSy alretidy in print, from the pen of the late Dr. Spencer, are a sufficient earnest of the value of the present volume. All who knew and loved him, will readily recognize him in this hallowed dress. They will remember how l^ spake, and prayed, and felt; and, if we mistake not, they will be delightful memories. It was the cherished wish of Dr. Spenceb to prepare for the press a volume of Sacramental Discourses.

His character as a Preacher and as a Pastor was an uncommon union of qualities ; — vigorous in his thoughts, tender in his emotions, faithful and courageous in his exhibition of God's truth, and combining poetic beauty with reasoning powers of a high order. The old Christian and the young Christian, as well as those who seek

the best preparatives for coming to the Table of their

(iii)

IV INTRODUCTION.

Divine Lord for the first time, will be instructed and comforted by these Sacramental Discourses. With such a volume in their hands, they will be furnished with more than the rudiments of Christianity.

GARDINER SPRING,

■BXCK CHUBOK CHAPBL.

Fthntary 29, 1861.

Contents

INTRODUCTION 8

L DESIRE TO EAT THE PASSOVER 9

IL liEANINQ AND DESIGN OP THE SACRAMENT 28

I

" And he aaid unto them, With desire I have desired to eat this pattiover with you before I suflfer." — ^Lukx xxii. 16.

THE time in which Jesus Christ would celebrate the Passover for the last time, was come. He was seated at the table with his disciples. All things haying been found in readiness for his reception, the appointed preparation having been made, he met his disciples for the last tim^before he suffered.

There is something deeply affecting in meeting for the last time those we love. When we are called to the death-bed of our friends, to hold our last intercourse with them before they die ; when we listen to the trembling accents of their voice, and catch the last thoughts of their expiring hour; when we receive their parting blessing, and hear that thrilling word, FaremeU forever, — there is something in the scene that mill find its way to the heart We ar^ compelled to feel that such a scene is indeed deeply affecting.

Our fnend is torn away from the kindness of our love, and the offices of our affection. A kind of solemn violence is done to the half-hallowed feelings of our attachment. Instances of intended kindness are forbidden. Our friend is beyond the reach of our affection. 1*

10 DBSIBE TO EAT THE FASSOYEB.

Thoughts of former neglect are awakened, and associated with the bitter feeling that now he is beyond the sphere of our repentance, and is no more to be affected bj our friendship or our hatred.

And how solemn, as well as affecting, is such a scene I Standing by our dying friend, we are in converse with a soul that will, in a few moments, be in eternity. We exchange salutations with one who will soon mingle with kindred souls in the world of spirits. This moment our friend is in communion with us; the next, perhaps, in communion with God. He may even carry to his God the very thoughts that we have suggested as we held his dying hand, and we thus send onward a message to our future home.

Is it not an awfully solemn thing thus to be in open communication with the world of spirits — ^thus to fit out a soul with the thoughts that it shall carry up to God? And can we resist the reflection that the last words of the dyiug are more than usually important? Has not our soul been thrilled by them, as if they were indeed the voice of eternity ? There is so much of the solemn and impressive in the article of death, that we are used to give more than usual credence to the declarations of the dying. We feel so much the awfulness of the scene, that we are not quick to believe any one so senseless as to trifle in his dying hour, and dare to rush into the presence of his Judge with a lie upon his lip. And this is no monition of superstitious folly. There is something in the nature of the case which forces us to this opinion, and in all ages the words of the dying have commanded more than common credence. It is nxUurt that yields this tribute, and it may be questioned whether one of our conmion nature lives who can refuse it

We can find no motives for the insincerity of the dying. The world has lost its value, and appears in its own littleness. And though cases may exist where the £Eict is different, jet usually we can not but believe the whole world insufficient to bribe those who know that the time of their death is at hand. That is an hour when man is honest The mask of the hypocrite fiiUs off when death has come, the lip of falsehood is made vocal with truth, and the sincerity of that hour is evidenced by the condemnation of every other hour of life. With death in prospect, no man trifles. He will trifle all his life, — spend every day in folly, or dissipation, or debauchery, or idleness ; but when the day of death has come, and he believes it, he will not trifle. The thoughts which occupy him will be thoughts of importance. The business which engages him will be business of importance. If he has any thing more to do he will then be doing it, and neither falsehood of heart nor foUy of mind will turn him aside.

And should you find any man occupied, just before he knew he was to die, in any business, you would not hesitate to believe that he regarded it as business of importance ; and especially if you hear him associating together his present occupation and his approaching end, you will think that occupation the great object of his interest

Such was the situation of Jesus Christ when he sat down to eat the passover for the last time with his disciples. That was an occasion of no small moment Even Jesus Christ felt the full weight of its importance, and had long been contemplating its arrival. He had before announced that his time was at hand, and the expression with which he introduces the conversation of

12 DESIBB TO JBA.T THE PASSOYSB.

the Paschal supper manifests how much the occasion dwelt upon his mind. With desire I have desired to eat this passover with you before I suffer.

With desire I have desired. This is a style of expression familiar to the Hebrews, to express the intensity of the thought. With desire I have desired; i. e., I have greatly desired, strongly desired ; it has been long upon my heart as one of my important acts, to be accomplished before I suffer. The instances of the same method of expression are common : in multiplying I wUl multiply thee; i. e., I will greatly multiply thee: in blessing I vnU bless tliee; i. e., I will greatly bless thee. It is a phraseology expressive of very much emphasis, and, from its adoption in this place, we are made acquainted with the intense feelings with which Christ came to this Paschal supper.

The celebration of this supper is associated immediately with his death. The next day he died ; and with that death in full view, he sat down with his disciples, expressing at once his knowledge of its approach and his desire for that occasion. But why? What was there in the feast of the passover that made Jesus Christ so eagerly desire its celebratipn, in the face of his approaching death ? Why was this thing so important, that it should command the zeal of the Son of God the day before he died ?

We cannot find an answer to this question in the strictness with which Christ observed the institutions of the economy of the Jews. However much he respected the institutions which he had formerly made with them, (when he was God, before he was made flesh,) and which he always honored, it was not on account of that respect that he so greatly desired to eat this passover.

DESIRE TO SAT THE PASSOVEB. 13

He desired it because, I. This was the end of the Jewish economy ; and H. The introduction of the Christian dispensation, and the establishment of the Christian sacrament in the new testament of his blood. UL In this he testified his affection for his disciples, and left to all future .believers an example of what they might expect to find in communion at his Table, IV. It was his preparation for death. These four items will occupy our attention this morning.

I. This was the end of the Jewish economy. The design of Christ's mission to the world was the salvation of man, and thereby the glory of God. He came to seek and to save that which was lost^ and he always kept the object of his mission in view. The whole design of his wisdom and his goodness was not at once revealed, even to his chosen disciples, but left to be unfolded by degrees, as time and circumstances rendered proper. The world was to be prepared for the full consummation of the great object, and the full announcement of the wonderful truth. Even when he had appeared on earth, the design of the Jewish system was not at once understood. The veil of mystery was still fiung around it, and the eye, even of the disciple, could not penetrate its folds. But the purpose of Christ was fixed ; the object of his mission was before him ; the glory of the Father and the salvation of man were not forgotten. When his hour was at hand, it found him giving the last instructions to his followers, and preparing for that final catastrophe which should cover the heavens with blackness, and fill the earth with trembling.

14 DESIRE TO EAT THE PASSOYSB.

He met his disciples as a Jew. As a Jew, lie honored the institutions of his nation. But those institutions were now to crumble at the touch of his divinity. Hallowed for centuries, and revered alike as the monuments of antiquity and the ordinances of heaven, they held over the heart and mind of the Hebrew an almost unlimited control. The shades of his fathers seemed to encircle them. The sacredness of the Grodhead was .flung around them. But the fulness of time was come ; and Jesus, disrobed indeed of the splendor but gifted with the plenitude of omnipotence, was now to sweep aside those institutions which commanded so powerfully the Hebrew mind, and spoke so effectually to the Hebrew heart, associated as they were with all the economy of life, and intermingled with the recollections of Horeb and Sinai.

Such institutions have often made the triumphant conqueror tremble, when the people who revered them were prostrate at his feet. The awful energies of their desperation have been feared, if the ruthless hand of power, though grasping the sceptre of victory, should dare to touch the fireside customs of their fathers and destroy their sacredness, or rifle the temple and take away its gods. There is a kind of moral omnipotence in the desperation of a people, when goaded on to desperation, though overcome by power. And even the conquering Boman, in the fulness of his might, and borne on in the pride of his victory, never dared to lay his hand on the religion of the vanquished. He respected the established customs of the conquered ; and while he subdued the worshippers, he bowed before their gods. Sensible that there was a point beyond which human nature would not yield, his sagacity found that point

DSSIBE TO EAT THB PAflSOVEB. 16

in the article of religion; and, while he tore awaj political regulations, without mercy and without remorse, he dared not interfere with the institutions of religion.

But where the pride of power was forced to yield, the humanity of Jesus Christ triumphed. Seated in a private room, aside from noise and ostentation, with none to listen but his twelve disciples, he dared to pronounce the consummation of the Jewish Law. It is true , that that law was not intended as perpetual, but the Jews regarded it as such. And least of all would they listen to the instructions or respect the authority of one who, in the private walks of life, without the mantle of the prophet, or robes of the priest, or sceptre of the king, should dare to interfere with the sacredness of institutions robed in the glories of the Shekinah, and sanctioned by the thunderings of the awful mount

And how would they respect the last private act of one who had, all his life, shown public Reference to their customs, and who even now was celebrating the ^ Jewish passover ? But the Master was come ; and he would show himself the Master, not only of the fad, but of the method also ; and he would do away their economy, not when he entered Jerusalem amid the shoutings of HosannOj but when seate4 af a private table, in the retirement of a private dwelling.

It is now that he abolishes the institution, and takes his leave of all passovers. With desire Iho^ve desired to eat this passover mlh you be/ore I suffer: for I say unto you^ I win not any more eat thereof, until it be fulfilled in the kingdom of Qqd. Here was one of the earliest aiid mcvtt eminent of the ceremonial ordinances abrogated.

16 DESIRB TO EAT THS PASSOYSB.

The foundation of the whole system was swept away, I will not any more eat thereof^ (nor shall it be eaten by my disciples,) until it be fulfilled in the kingdom of Ood. It was fulfilled when Christ our Passover was sacrificed for us. The supper was originally instituted as a memorial of the deliverance from Egypt; and both the passover and the deliverance were typical (and, if you please, prophetical) of a Saviour to come, who should deliver us from sin, and death, and the tyranny of Satan. And when the reality was come, the type was laid aside. Until it be fulfilled in the kingdom of Ood. It was fulfilled when the ordinance of the Lord's supper (an ordinance of the kingdom of God — ^the gospel-kingdom) was instituted and took the place of the passover. But there was another part of the Paschal ceremony. And he took the cup (it was the Paschal cup) and gave thanks and said: Take tJiis, and divide it among yourselves ; for I say unto you^ I shall not drink of the fruit of (lie vine until the kingdom of God shall come. Divide it among yourselves— ^vesk it up— do as you will with it— it is no longer for sacred, but for private use — we shall have no more occasion for it — the passover shall henceforth be celebrated no more, and you will soon be called to drink of another cup, when the kingdom of God is come. Then you shall celebrate the Lord^s supper^ which is to take the place of the passover, and commemorate a more glorious redemption than that from Egypt.

Here, then, the Jewish institutions are set aside. Typical, from their origin, of the great Messiah to come, Jesus Christ always showed them the respect which they demanded. But when his time was come, and the Lamb of God was ready for the sacrifice, he at the same time honored and destroyed them. Their design was accom-

DESIRE TO EAT THE FASSOYEB. 17

fished ; and Jesus Christ desired their abrogation, for tie introduction of a better system. He had always kpt this in view- Though he well knew that they ootid not be set aside except by his death, yet that deith was the thing represented in every one of them, andhe was ready to die.

Hjre let the infidel pause and ponder. Let him beholds private individual, in a private room of a private house with only twelve persons to witness his intentions and af^rwards sustain them. Let. him behold that individual, there setting aside one of the most solemn institutions <f a whole nation — an institution revered as the gift of Gbd and observed for centuries, till every child knew its agnificance, and every heart acknowledged its obligationj. Let him remember with how much tenacity of purpose mankind have always held on to their religion, and wxh how much dif^culty a custom, interwoven with Jl the policies of the state and all the feelings of the fiieside, can be broken down ; and when he beholds Jesus Ohrist in such a situation, expecting by such means to accomplish such purposes, then let him say whether thit expectation is madness or divinity. BzsloTy, unparalleled in the record, has honored the expectation, and stamped the Godhead upon the act.

IL This was the introduction of the Christian dispensation, and the e^^blishment of the Christian sacrament, in the new te&tament of his blood*

The Jewish church was a church of God, but there were some peculiarities in the ecclesiastical economy of the Jews, designed only for temporary continuance. It was the business of Christ to remove those peculiarities which had a shadow of good things to come, and to in*

18 BESUUE TO EAT THE FASSOVEB.

troduce a more mild and spiritaal form of worship. AK his actions were directed, in some way, to the acconplishment of his mission. That great object was alwofs kept in mind. He had long before expressed his int»asity of feeling, when looking forward to the final resilt: I have a baptism to be baptized withj and haw am I airaiir ened till it be accomplished/ It seems that the sod of JesQs was so intent upon the business of our salvftion, that he found no spot to rest till it was fuUj axx>m* plished. JETow am I straitened/ Ah ! how mud more he strove for us than we do for ourselves! Wlere he was active, we are indolent Where he was anidous, we are at ease.

This was the object which so perfectly engroeed him. Nothing could turn him aside from it Wist ye not that I must be about my Fatker*s business f He ^vas not des^ titute of the strongest sympathies of our nature. He could pity the afficted, delight in the conpany of his disciples, smile with affection upon Mary and Martha, and weep in tenderness at the grave of Lazarus. But nothing might interfere with the establishment of his kingdom and the salvation of his peopk. And his dis" ciples prayed him^ saying^ Master^ eat; end he said unto i/iem^ I have meat to eat that ye know not of. My meat ia to do the will of him that sent me^ and to finish his work.

One essential part of that work wa? the establishment of the Christian church and its ordinances. And since this was to be done at this supper— the passover abolished and the sacrament instituted — Christ, of course^ desired the arrival of the occasion; and after the abolition of the one, he proceeds to institute the other.

You will notice that the language of the preceding verses, in which Christ abolishes the passover, is very

DESIBB TO SAT THS PASSOTEB. 19

different from that in those verses where he institutes the sacrament He ate of the Paschal lamb, and then said, / wiU not any more eat thereof until it be fulfilled in the kingdom of God. He took the Paschal cup also, and gave thanks, and said^ Take thisj and divide it among yoursdves; for I say unto you, lunll not drink of the fruit of the vine until the kingdom of God shall come. But when he came to institute the sacrament, he took bread, and gave thanks^ and brake it and gave unto them, (he did not himself eat of it,) saying, This is my body which is given for you: this do in Temffmbranjoe ofms. It is not here added that he would not any more eat thereof until it be fulfilled in the kingdom of God, Just so, also, of the cup. Ltkewise also the cup after supper, saying. This cup is the new testament in my blood, which is shed for you. He did not drink of this, nor did he then add, as of the former cup, Itoill not drink of the fruit of the vine until the kingdom of God shall come. So that it is quite manifest that here were the two great things which we have noticed — the abrogation of the passover, and the institution of the sacrament which was to take its place. The history is more brief in the other evangelists, but if you will consult them, you will find them perfectly consistent with our view of this.

We have, then, the institution of this Christian ordinance. In this, Jesus was employed on the night before he was to die. He knew that death was at hand, and he spoke of his desire to eat this supper before he suffered. It was then with death in immediate prospect that he was employed in this business. Now we would ask, did he consider it business of small importance ? Would he give the last evening of his life to institute a useless ceremony ? Would he be trifling at his death-

20 DESIRE TO EAT THE PASSOVER.

feast ? Think of this, all you who do not respect his dying request, This do in remembrance of me. Think of this, you who hope to be saved by his death, and yet disregard an ordinance instituted in the last hours of his life. Talk what you will of its being a mere ceremony. It is an ordinance instituted by Jesus Christ at that supper which he so earnestly desired, and under the most solemn circumstances that thought can conceive. He was just about to die, and think you he would trifle? Have you ever known the dying employed in unimportant business? Go to the death-bed of your friends, when the fearful reality is pressing upon them that in a few hours they must die ; and if you find them trifling, then say this ordinance is a trifle. But will you say that Jesus Christ was indifferent to death, and therefore his conduct was not altered? Follow him from the Table to the garden, and behold him praying in an agony of blood, and then say whether he was indifferent, and whether the last hours of his life were expended on an institution of no value.

in. It is of cheering import to the Christian, as he comes to the Table of his Master, that Jesus Christ was so intent upon this solemn sacrament, that he came to institute it with strong desire, and that, too, on the very evening before his death.

No man, in the last hours of his life, forms new acquaintances, nor calls around himself those in whom he feels no peculiar interest. The season is too solemn, too precious, too sacred for casual intercourse ; and he wishes, not the presence of strangers, but the society of those his heart holds most dear. And who could have a stronger testimony of aflFection from any man, than an invitation to come and spend with him the last houiB

DBSIBB TO EAT THE PASSOVER. 21

that he liyed? This testimony had the disciples of Jesus Christ. Now^ hefore the feast of (hepassover, when Jesus knew thai his hour was come that he should depart out of this world unto the Father^ having loved his own which v)ere in the worlds he loved them unto the end. And he testified that love by calling them around him ^hen his hour was come, and making that social and sacred intercourse the preparation for his death.

The whole business of Jesus Christ was business of love. It was love that brought him into the world, that regulated all his conduct while he continued in it, and that finally brought him to death. He would omit no opportunity of manifesting that love. To his friends he was always attentive and kind. There is no feeling of afiTection and tenderness which he did not manifest toward them. His whole soul was filled with kindness ; and he left this last testimony of his unfailing attach* ment Here, in the fellowship of the last supper, he opens his heart to communion with his disciples, and pledges his love over the symbols of his death. His disciples could not doubt ; their hearts must have been alike softened and a^ured.

In this — in thus meeting in sacred fellowship those wbo loved him, when he was just about to die — ^he has left an assurance, to all future believers, of that holy communion which he will hold with them at his Table, and of that sacred unction which the heart shall receive when this is done in rem£mbrance of him. / vnll not leave you comfortless^ I vnll com^ unto you. It is here that Jesus meets his friends. It is here he speaks to them in that stilly small voice which whispers peace. He tells us of sins forgiven — of weakness pitied — salvation pledged. And who could ever go fh)m bis Table with-

22 DKSIBE TO BAT THE PASSOYEB.

out feeling himself made better by the melting of the heart ? Who could ever go from his Table without feeling that he had been in communion with the kindest of Masters and the best of friends? Who could ever go from his Table without feeling himself better prepared to follow Jesus to the death ? Oh I if you were to die, would you not wish to go from the communion-table to your death-bed? Would you not carry with you a solace against the fear of death, and find the dark valley brightening as you approached its borders? But perhaps some of you are now coming to his Table for the last time. Gome, then, in faith and love. Meet the kindness of your Master, and his love, prevailing over fear, shall prepare your dying motto, — Oh I deatk^ wliere is thy sting f oh I gra've^ where is thy victory f

IT. Yes, it was at this communion that Jesus Christ prepared himself to die. It i^as here he instituted the ordinance which commemorates the great atonement. He knew the next day should witness his dying agonies ; and here, by a prophetic act, he distributes his body and his blood. It is his preparation for death. He makes his will : it is ^ new tesiament in my blood, which is shed for you.

The covenant is made ; and the next day shall witness the sanction and the seal. Both earth and heaven shall add their signatures to stamp the unfailing covenant. The rocks shall rend — the grave give up its dead — ^the Bun take in his beams — and even vile human nature respond the creed of heaven, from the lips of the centurion, Verily, this was the Son of Ood,

We have a few brief inferences from this subject.

1. We learn the great importance of this sacrament from the time and manner of its institution, and from

DSSIBB TO £AT THE PASSOYEB. 28

the earnest desire with whicli Jesos Christ came to the season of its appointment

2. We learn its nature. It is the unU of our Lord, in which he leaves to us the whole benefit of his death. It is our testimony of oar acceptance of that will, and our taking upon ourselves the obligations of its conditions.

3. We learn these conditions. We are to serve our Master, if we would have the benefits of his death. Jesus is our Master. We are not ouo' otvn, we are bought with a price. Hence,

4. We learn our duty and our privilege. Our duty: to serve our Master, not ourselves; to glorify Ood in our bodies and our spirits^ which are his, and to serve him with fidelity ; his example is our guide, and he was not indolent in the great business of his mission. Our privilege : to come to him with the assurance of his faithfulness and love. We have seen how kindly he met his disciples ; he will not change, — Jesus Christy, the same yesterday^ to-day^ and forever.

Here, then, it is our privilege renewedly to give ourselves away to God, to seal our covenant for heaven, before we die. God will not refuse the pledge, if we come with penitent and broken hearts, and with our souls resting, by faith, on Christ Jesus will not send us away mourning, if we love him who so much loved us. Ko, he is a kind and compassionate Saviour. Come to him: your iniquities shall be forgiven, your sorrows soothed, your fears quieted, your hearts refreshed.