Bickersteth's Treatise on the Lord's Supper : adapted to the services of the Protestant Episcopal Church in the United States ; with an introduction, notes and an essay

Front matter

Glass _

Rook ■ b 5

THE LORD'S SUPPER;

PART I. Chap

1. The Appointment of the Lord's Supper . . 15

2. The Atonement made by the Death of Christ 28

3. On Faith in Christ's Atonement .... 36

4. The New Covenant 43

5. The Design of the Lord's Supper .... 59

6. The Obligation to receive 69

7. Answers to Excuses commonly made ... 77

8. On receiving unworthily . 84

9. On Preparation 90

10. The Benefits connected with a due reception 103

11. The Happiness which would follow its univer-

sal and devout observance 118

12. On Communion with Christ and his People 123

13. The due Improvement of the Lord's Supper 132

Part II

1. Helps for Self-examination ...... 149

2. Hints for the Regulation and Employment of

the Mind during the Communion Service . 155

3. On the Communion Service of the Church . 160

4. Meditations during the Communion Service . 175 Prayer after receiving 187

Appendix

Essay on the Impropriety and Inconsistency of Communicants joining in with Worldly

Amusements 189

Introduction

In consequence of the many and very excellent works which have been published on the subject of the Lord's Supper, the present Treatise may, by some, perhaps, be thought superfluous ; and its republication in this country entirely unnecessary. After giving the view which is entertained in England on the first of these points, I shall feel myself bound to lay befor^ the reader, the reasons which have induced me to disregard the last. The Treatise of Bickersteth is no common work. I look upon it as by far the best of the kind which has for a number of years issued from the press. It has already passed through three large editions in England, and on the cover of one of the latest London periodical publications, I find that a fourth, and that in the octavo form, is now in the press. The following remarks, which are taken from one of the English reviews, will show the estimation in which it is held.

" The sacred ordinance of the Lord's Supper has been considered one of such deep and vital importance in every age of the church, that the treatises which have been written upon its nature, obligation, and advantages, almost exceed the power of recollection and enumeration. The most able, clear, consistent, and epiritual views of the holy communion, are certainly a2 5

VI INTRODUCTION,

to be found among the writers of the church of England : and they who wish to see how far a subject can be illustrated by learning the most profound, eloquence the most captivating, and piety the most fervent, will find their wishes amply gratified by a perusal of Bishop Taylor's Worthy Communicant, Bishop Reynolds' Meditation on the Sacrament of our Lord's Last Supper, and many other works which might be mentioned of similar design and execution, by the mighty men of renown, who laid the foimdations, or raised the fair superstructure of the English church. A still greater extent and variety of more familiar and practical writings upon the same subject is to be met with among us. Men of every rank and every attainment, have united to elucidate the character, and enforce the demands of this blessed sacrament. Among writers of the more practical class, without the pale of the establishment, should be reckoned the learned, pious, and catholic Matthew Henry, whose excellent work, *' The Communicant's Companion," ranks, in our judgment, notwithstanding its occasional quaintness, among the most satisfactory books which have been written upon that ordinance. Of course, such an opinion is subject to the qualification arising from the different modes of celebration in our church, and among those who dissent from her ritual. A Treatise therefore like that which Mr. Bickersteth has published, was perhaps still a desideratum to the members of the established church; and our best thanks are justly due to his care and judgment, in availing himself of the vast collection of materials which was left by former writers at his disposal."

INTRODUCTION. VH

After having, as I trust, shown that the work itself could not be considered as superfluous, I proceed briefly to remark, that its republication, cannot be considered as unnecessary.

It is a melancholy fact, that in no city of our union are the ordinances of religion more grievously neglected, and thus apparently undervalued, than they are in this. Compare the lists of our communicants, with those of churches in other cities, and the difierence is most astonishingly great. This cannot be attributed to a want of faithfulness in the preachers of the Gospel, or to a more than ordinary indiflference among the people, to the truths of religion. It may be presumed that the preachers are as faithful here, as elsewhere, and the people just as willing as others; for in all places, they have the same natural enmity of the carnal mind, to oppose itself to the progress of Divine truth. I think the reasons for the astonishing difference which is observable, is to be sought, not in the common circumstances which operate alike in all parts of the world, — carelessness and indifference to the things which make for everlasting peace, but must be ascribed to causes which no where else seem to have so powerful an operation. I am fully persuaded, that this cause is to be found in the amazing influence which is exerted by the Society of Friends, the principles of which have, from circumstances peculiar to this city, been more widely extended be3^ond the pale of their own church, than in any other section of our country. Here, I hope, I may not be misunderstood. The influence of which I speak is indirect, arising from the very singular circumstances in which a vast num-

Vlll INTRODUCTION.

ber of Episcopal families are placed. There is many a family, all the members of which were originally Friends, but who have attached themselves to oui chm-ch, from a variety of causes. There is many a family, the younger branches of which, have taken pews in our churches, while the elder are perhaps among the most steady adherents to the way of their fathers. — Now it is evident, both these come with all the prejudices of their education, — prejudices which, on the subject of the ordinances, are peculiarly strong; and unhappily, there is superadded to this, an indisposition to examine the evidences, upon which we rest our firm belief in the importance and obligation of those Divine Institutions : — for, it is very easy to shelter themselves beneath what it is natural for them to suppose the correctness of the views in which they have been educated, and this summary method saves the labour of inquiry. — They forget that it is their duty, to " prove all things, and to hold fast that which is good." Again, there is many a young family which may be said to be in a measure divided on these points, the wife, perhaps, having been brought up a Friend, and the husband, an Episcopalian, or vice versa. Circumstances of this kind induce a species of indifference to all religion; for the individual who marries beyond the pale of the Society of Friends, loses his caste, and not being attached to any other denomination particularly, becomes careless and unconcerned. This is the kind of influence of which I have been speaking, and a person must be of an understanding extiemeiy obtuse, who cannot readily perceive how pernicious that influence must be to the cause of re-

INTRODUCTION. IX

ligion in general. God forbid, that by these remarks, it should be supposed I cast a single imputation on the Society of Friends, in which, I am free to acknowledge, is to be found some of the most estimable characters our city can boast. The influence belongs to circumstances over which they have as little control as we ; and erroneous as I most unquestionably hold their views, as it regards the sacraments, and fully as I believe that ours can be proved correct, even to demonstration, I would not for the world be supposed to utter a syllable which might be construed into uncharitablcness or disrespect.

Believing, then, as I firmly do, that much of the evil of which I have been complaining, arises from this indirect and unavoidable influence, I felt justified in the republication of this treatise, in the hope that, under God, it might serve at least to convince the wavering, and perhaps furnish many of those who doubt not, with arguments on the subject; for though this work does not pretend, or rather, X may say, avoids all questions of controversy on this point, it nevertheless, by its mild and yet powerful statements, is calculated to lead the serious mind to conviction.

Another reason for its republication, is one which concerns more particularly the communicants and congregation of my own church. I had been in the habit, in those weekly social meetings to which none but the communicants were invited, to read to them from works which were calculated to impress on their minds the importance of their duties, and the greatness of their responsibilities to God and man. Among these works I read this of Bickersteth, taking only a

X INTRODUCTION.

chapter at a time ; and as mine was the only copy to be had, it was so continually lent from one to another and sought with so much avidity, that for nearly a year I scarcely had it a day in my own possession. — I found that the perusal of it had been sanctified to many, who now, I trust, rejoice in the hope of the glory of God ; and with an earnest desire to increase the good, which I was persuaded it was capable of doing, under the Messing of God, I determined to put it to the press. Here was a reason entirely sufficient ; and had there been ten thousand similar publications in circulation, I should have thought the experiment I have now ventured, worthy of a trial.

No one who reads but the table of contents, can fail to be persuaded, that the topics on which the work particularly treats, are of the utmost importance ; and, in these days, when the most appalling heresies stalk abroad, the chapters on the atonement and on faith in that atonement, are invaluable. But I must not weary the patience of the reader : I was anxious to give the reasons, which induced me to present to the public an edition of this work, while so many of a similar character, and some of them of great value, are abroad, and easily accessible. If the publication of this shall be the means of turning a single individual, hitherto careless and indifferent, to a more serious way of thinking ; — if it shall bring one " weary and heavy laden" penitent, to the table of the Lord, to seek for heavenly consolation — if it shall cheer one pilgrim in his heavenward path, I am, beyond measure, paid for the trouble and labour I have undergone in its preparation, — and to God, who alone cau

INTRODUCTION. Xl

work the good for which I pray, will be the glory and the praise.

I have attached to the work some few notes of explanation, which the reader will observe as he goes along. One chapter I have been obliged to alter considerably, in order to adapt it to the communion service of the church in this country; — and I have added, in an appendix, an essay on the inconsistency and impropriety of communicants joining in with the common amusements of the world.

Every real lover of the Episcopal Church, and indeed every one who feels anxious for the welfare of immortal souls, will deeply deplore the apparent neglect in which especially the blessed sacrament of the Lord's Supper is held by the generality ; and though, for the comfort of those who wish well to the interests of our church and the progress of religion, there is a very great and manifest improvement, yet when we consider the size and respectability of our congregations, it may emphatically be said, — " The ways of Zion do mourn because so few come to her solemn feasts." God forbid that I should wish, or encourage a single individual to come to the table of the Lord, whose heart had not been suitably prepared for it by the Holy Spirit ; but I wish to lead men to such views of religious truth, as have the prospect, through the Divine blessing, of bringing them to a proper state of sentiment and feeling. And I do desire that those who, on a serious and prayerful self-examination, " repent them of their sins, and are in love and charity with their neighbours, and intend to lead a new life, following the commandments of God, and walking

XU INTRODUCTION.

from henceforth in his holy ways" — should " draw near with faith, and take the holy Sacraments to their comfort," and their growth in grace, till they are made " meet to be partakers of the inheritance of the saints in light," and become " fellow citizens of the saints and of the household of God."

G. T. Bedell.

P. S. In many parts of the following treatise, the passages of Scripture, especially those which are long, are merely referred to. It would be highly advantageous to the reader, invariably to turn to these in his Bible, as it will enable him to observe the confirmation of positions taken, and will serve as a continual mean of edification.

A TREATISE

THE LORD'S SUPPER.

PART I.

DESIGNED TO EXPLAIN THE DOCTRINES AND DUTIES CON- NECTED WITH THE HOLY COMMUNION.

A

TREATISE

ON

THE LORD'S SUPPER.

CHAPTER I. The Appointment of the Lord's Supper

The circumstances in which the Lord's Supper was first appointed, are full of interest. Let us for a moment place ourselves at Jerusalem, at its first institution, amid the little company gathered round our Lord in the upper chamber. It was a solemn and impressive season. He had just foretold the speedy destruction of their beautiful city, and magnificent temple. He had clearly intimated to them that a scene of sorrow was at hand : but when he saw the anxiety which it occasioned, he laboured to support and encourage them. The disciples were deeply affected by the peculiar tenderness both of his discourses and of his conduct. He told them. With desire I have desired to eat this passover with you before I suffer : for I say unto you, I will not eat any more thereof, until it be fulfilled in the kingdom of God. He then washed their feet ; and afterwards, troubled in spirit, he testified, one of you shall betray me. Exceedingly sorrowful, each of them asked. Lord, is it I?

A cloud of afiliction evidently hung over their heads, and they knew not what was before them. With one exception, they deeply loved their Master, and were determined to give up their all for his sake : but they were most of all troubled at the thoughts of losing the inestimable advantages of his presence, his converse, and his aiFectionate care and guidance. 15

In the midst of this lowly and despised company, observe the blessed Saviour. Affecting, indeed, must have been that paschal supper, which contained so lively a resemblance and picture of his own immediate sufferings. But laying aside all considerations for himself, unmindful of his own sorrows, he spent his time *n comforting his disciples. " His heart," says one, ' was filled with love to his people ; and that love, which carried him to all the darkness and difficulty that he was to go through, moved him to institute the ordinance of the Lord's Supper, for the benefit and advantage of his church." By appointing it at this affecting moment, he made the memorial of his death tiie more impressive, and increased our obligations to obey the command, this da, in remembrance of me.

In order to have distinct and clear views of that important fact of which this institution is the memorial, we must go yet farther back, and briefly retrace the history of God's dealings with man from the beginning.

Originally, man was created pure and holy. Surrounded with every good, and enjoying the favour of God, he dwelt in Eden ; but, by disregarding the appointed test of obedience, he fell from that happy state, and became guilty and sinful. As springing from sinful parents, all are sinful, and under the sentence of death. In Adam all die ; by one man's disobedience many were made sinners.

The extent of this corruption will be seen in the divine declaration, that the imagination of man''s heart is evil from his youth; and in the confession of his most devoted servants, behold, I was shapen in wickedness, and in sin did my mother conceive me : — I know that in me, that is, in my flesh, dwelleth no good thing.

But God, who is rich in mercy, for the great love wherewith he loved us, did not leave man without a hope. He promised a Deliverer, the Lord Jesus Christ. The coming of this deliverer was delayed for 4000 years. By this means all the natural tendencies of the human heart were displayed, and man's inability to work out nis own restoration to holiness and happiness was fully proved. Hence the necessity of the redemption by

Jesus Christ, was made manifest ; men were prepared to expect some grand fulfilment of the splendid language of prophecy, and the faith of God's servants in his promises, was exercised and proved. But though the coming of our Lord was so long delayed, such clear intimation of his person, character, and work, were given, that no sincere inquirer could mistake the Messiah when at length he appeared.

In order to fulfil his gracious design, it pleased God to set the people of Israel apart from other nations, and to enter into a covenant with them. With this national covenant was interwoven a variety of rites and ceremonies, typical of the promised Redeemer. Among these rites, sacrifices (vv^hich had been before appointed,) hold a distinguished place. When animals were offered in sacrifice, they were, in pursuance of God's direction, slain before his altar, and offered up to him by the Priest, as an atonement for the sins of the worshipper. Thus " he was reminded, on the one hand, for his humiliation, of the forfeiture of his own life, of the death which he deserved on account of sin ; and on the other, for his consolation, of the promised substitution of another in his stead, to bear his sin, to atone for his guilt, and to screen him from its deserved punishment." A lamb was, according to the Mosaic law, slain every morning and every evening. It is with reference to this that our Lord is called the Lamb, the Lamb of God, that taketh away the sins of the world. These sacrifices of the Jewish Church were then figurative of his death for our sins.

The PASSOVER must also be here particularly noticed. It was one of the three principal feasts of the Jews, appointed in remembrance of their deliverance from Egypt. At this feast, a lamb, after it had been presented and slain before the altar, (Deut. xvi. 5,) was roasted with fire, and eaten with unleavened bread.*

* Several learned men have supposed that the Lord's Supper was designed to be similar to the ancient Feasts on Sacrifices. Their general statement on this subject is as fcllows : —

The Jews were to show their children at this feast, how God had delivered them from Egypt. Exod. xii.

The Jews at the peace offering sacrifices, (Lev. vii. 15 — 20.) as well as at the passover, were accustomed to feast on the victim that had been offered as a sacrifice, 1 Sam. ix- 13. The Heathen nations also retained the practice of eating a part of the victim which thev sacrificed, (Exod. xxxiv. 15 ; Xum. xxv. 2 ; Psalm cvi. 8.) in order to participate of the propitiation supposed to be effected by the sacrifice. The custom of a feast upon a sacrifice was very general, and the idea was, that all who partook of the feast manifested an approval of the worship, and partook of the benefit of the sacrifice. Hence the Apostles forbid Christians to eat of meats offered to idols, (Acts xvi. 29.) and St. Paul shows the Corinthians how utterly inconsistent it was that they who went to the Lord's table should yet go to the table of idolaters ; ye cannot drink of the cup of the Lord and the cup of devils ; ye cannot he partakers of the Lord's table and of the table of devils. Hence also St. John speaks strongly and repeatedly against those who eat of the sacrifices offered to idols. Rev. ii. 1-4. 20. Many think that in the institution of the Lord's Supper, our Lord therefore availed himself of this ancient and general practice, in order by analogy to impress more forcibly on the minds of his disciples the nature of his death as a sacrifice, the necessity of an interest in it, and the duty of professing before others our faith in his blood. Por a' farther illustration of this view, the reader is referred to Cudworth, Waterland, Pelhng, Warburton, Cleaver, Knox, A. Clarke, Card, and others who have written at large on this point.

But the writer, after considermg: what has been written on this subject, seriously hesitates in adopting this \-iew, on these grounds. We do not eat of the victim itself. What we do is in remembrance of him who was the victim. The sacrifice for sin is the principal point commemorated, and the Jewish sacrifice for sin was not to be eaten. The notion does not necessarily flow either from the Apostle's statement in the Epistle to the Coiinthians, or our Lord's words in the appointment. Por these reasons the writer cannot but think that those who make the Lord's Supper a feast on a sacrifice, go farther than the scriptures bear them out — they have formed an ingenious analogy to the sentiments and rites of antiquity in many particulars; but they do not appear to him to have satisfactorily proved that it was our lird's intention that this ordinance should be of a similar

26; xiii. 8. The way in which the Jews observed the Passover, will illustrate some particulars in the appointment of the Lord's Supper. After they had used great dilifi^ence in putting away all the leavened bread from their houses, at the time of eating the Passover, they were accustomed to take a piece of the unleavened bread, and bless, break it, and distribute it to those assembled. They drank wine together out of several distinct vessels, with grateful acknowledgments of God's goodness to them, declaring- at this time the things which he had done for Israel. The whole was concluded with a hymn of praise. It is obvious how similar several of the rites observed at the Passover, were to those adopted in tlie Lord's Supper.

We will only notice farther with respect to the Jewish Dispensation, the ratification of it. The covenant made at Mount Sinai was ratified by the sprinkling of blood. After the victim had been sacrificed unto the Lord, we read, Moses took half of the bloody and put in hasons, and half of the blood he sprink^ led on the altar. And he took the book of the covenant^ and read in the audience of the people, and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood and sprinkled it on the people, and said. Behold the blood of the covenant which the Lord hath made with you concerning all these words. Exod. xxiv ; Heb. ix. 19, 20. Such was the introduction of that large and grand system of typical atonements, which continued in force till He appeared who put away sin by the sacrifice of himself . Heb. ix. 26.

Let us now view the appointment of the Lord's Supper It was at the feast of the Passover, and, as is generally supposed, immediately after partaking of it, and probably in the way that has been described, that our Lord instituted this ordinance, to be a constant menature to the ancient feasts on a sacrifice. Nor is such a view by any means necessary in order to rescue this Institution from the statement, given by some, of its being a mere memorial, unattended with special benefits ; as the subsequent part of this Treatise will sufficiently show.

morial of his atonement for sin, and of his ratification of a better covenant by his own death.

The true Paschal Lamb, even Jesus Christ, being about to be offered up as a sacrifice for our sins, the type and shadow, now that the antitype and substance were come, were no longer to be used. The slaying of the lamb was therefore to be relinquished, and instead of tlie Paschal Feast of remembrance, the feast of the Lord's Supper was appointed. One was instituted the night before the deliverance from Egypt, the other the night before our deliverance from our iniquities. One commemorated redemption from Egyptian bondage, the ether, a better redemption from the bondage of sin. One prefigured, by shedding of blood, the redemption of Christ ; the other would exhibit, by striking emblems, a redemption already accomplished. By this new ordinance our Lord told his disciples, the Jewish Dispensation was passing away, and the Christian, clearer and fuller in its light, and richer in its blessings, was established in its place.

With this information, the words recording the appointment of this ordinance will be more easily understood. We have an account of them in four different parts of the New Testament. Matt. xxvi. 26—30 ; 3Iark xiv. 22—26 ; Luke xxii. 18—20 ; 1 Cor. xi. 23 — 25. As they in some measure vary, the whole are here given.

ON THE LORD S SUPPER.

Matt. xxvi.

(2G.) And as they were eating, Jesus took bread, and blessed It, and brake it, and gave to the disciples, and said, Take, eat; this is my body.

(27.) And he took the cup,and gave thanks, and gave it to ihem, Baying, Drink ye all of it.

(2S.) For this is my blood of the New Testament, which is Bhed for many for the remission of sins.

(29.) But I say unto you, I will notdrink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

(30.)Andwhen they had sung an hymn, they went out intotlic Mount ofOlives.

Mark xiv.

(22.) And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and saidf Take, eat ; this is my body.

(23.) And he took thecup,and when he had given thanks, he gave it to them: and they all drank of it.

(24.) And he said unto them, This is my blood of the New Testament, which is shed for many.

(25.) Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

(26.) And when they had sung an hymn, they went out into the Mount ofOlives.

Luke xxii.

(19.) And he took bread, and gavethanks,and brake it, and gave unto them, .-^aying, Tiiis is my body which i.s given for you: this do in remembrance of me.

1 Cor. xL

(23.) The Lord Jesus, the same night in which he was betrayed, took bread.

(24.) And when he had given thanks,he brake it, and said, Take, eat: this is my body which is broken for you: this do, in remembrance of

(20.) Likewise also the cup after supper, say ing, This cup is the New Testament in my blood which is shed for you.

(18.) For I say unto you, I will not drink of the fruit of the vine, until the kingdom ofGod shall come.

(25.) After the same manner he also took the cup, when he had suppedjsaying. This cup is the New Testament in my blood : this do ye, as oft as ye drink it, in remembrance of

These different passages have been put together in a harmony as follows :

The Lord Jesus, the same night in which he was betrayed, as they were eating, took bread ; and when he had blessed it, and given thanks, he brake it, and gave it to the disciples, and said. Take, eat ; this is my body which is given and broken for you; this do, in remembrance of me.

And, after the same manner, he also took the cup, after supper; and gave thanks, and gave it to them; saying. Drink ye all of it ; and they all drank of it, and he said unto them. This is my blood of the New Testament, and this cup is the New Testament in my blood, which is shed for you and for many, for the remission of sins. This do ye, as oft as ye drink it, in remembrance of me.

Verily I say unto you, 1 will drink no more of the fruit of the vine, until that day when I shall drink it new with you in the kingdom of my Father, in the kingdom of God. And when they had sung an hymn, they went out into the Mount of Olives.

It is evident that there are several expressions here used which require to be duly understood, before we can intelligently observe this ordinance. Why are bread and wine to be used on this occasion ? In what sense was the bread our Saviour's body ? how was the cup his blood ? What is the meaning of his body given and broken ; and his blood shed for us ? Why are we to eat this bread and drink of this cup ? What is the nature of the New Testament? In what views are we to remember Christ, and what is the necessity and benefit of so doing ? The consideration of some of these particulars will properly come in this chapter ; but others of them which rela*te more directly to the great doctrines of the Gospel, will require more full discussion in distinct chapters.