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difficult for them at once to break off all observance of the ritual Law, in some instances they were induced from the early state of the church, to be in those respects, as weak to those who were weak.

1 Cor. ix. 19. Though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

20. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21. To them that are without law, as without law, (being not without law. to God, but under the law to Christ), that I might gain them that are without law. 22. To the weak became I as weak: I am made all things to all men, that I might by all means save some.

See also Acts xxi. 20 to 23, among the Proofs to the 100th Answer.

$. IV. 102d Q. What was the Supper which Christ ate with his disciples, the night before his crucifixion?

A.-The Jewish Passover instituted by Moses, and was typical of the spiritual nou. rishment the soul receives from a participation of the body and blood of Christ purchased for us by his death.

Luke xxii. 7. Then came the day of unleavened bread, when the passover must be killed. 8. And he [Jesus] sent Peter and John, saying, Go and prepare us the passover, that we may eat. 13. And they made ready the passover. 14. And when the hour was como

he sat down, and the twelve apostles with him. 15. And he said unto them, With desire I have desired to eat this passover with you before I suffer. 16. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves. 18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 19. And he took bread, and gave thanks and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20. Likewise also the

cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

Matt. xxvi. 26. And as they were eating, Jesus took bread and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: 28. For this is my blood of the new testament which is shed for

many

for the remission of sins. 29. But I

you,

I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. See also Mark xiv. 12 to 25. 1 Cor. xi. 20 to 26.

See also the Proofs to the 107th Answer.

say unto

103d Q. -When our Saviour brake the bread and said “Do this in remembrance of me,” did he perpetuate the Jewish Passover as an ordinance in the Christian church?

A.-Such a conclusion is not authorized by the Scriptures, the disciples to whom Christ addressed these words were Jews, who were therefore desired by him, whenever they ate the Jewish Passover, to do it in remembrance

of him the true paschal Lamb and bread of life.*

1 Cor. xi. 23. For I received of the Lord, that which also I delivered unto you, That 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 me. 25. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in

my

blood : this do ye, as oft as ye drink it; in remembrance of

26. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

me.

104th Q.-What further reason is there to conclude, that our Lord's injunction respecting the bread and wine is not to be understood as of universal obligation ? · A.— The following reason may be assigned: the apostle John informs us that after the Supper was ended, our blessed Lord washed his disciples' feet, and commanded them to follow his example and wash each others feet; yet this command, though more strongly enforced than the other, is not

*. That the injunction was not designed to extend beyond the disciples who were of the circumcision, (though others might unite in the practice,) appears most probable from the time being limited, or at least so understood by the apostle Paul, to the coming of Christ;

which may, consistently with the opinion of the best commentators on the sacred writings, advert to his coming to end completely the Jewish polity by the destruction of Jerusalem and the temple.

considered by Christians in general as obligatory at the present day.

John xiii. 4. He [Jesus] riseth from supper; and laid aside his garments, and took a towel and girded himself. 5. After that, he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. 6. Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7. Jesụs answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.

12. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? 2. 13. Ye call me Master and Lord: and ye say well; for so I am. 14. If I then your Lord and Master, have washed your feet, je also ought to wash one anothers feet. 15. For I have given you an example, that ye should do as. I have done to you.

105th Q.-Why is it not obligatory?

A.-Because as our Saviour's former command referred to a Jewish rite, now superseded, so this referred to an Eastern custom that does not prevail in the West; and therefore though his immediate followers whom he addressed might literally obey his command, the spirit of it is all that is considered obligatory on the Christian church, namely, a readiness to do the most humble offices of love for our brethren.

K

106th Q.-Did not this act of our Lord also convey further instruction? ?

A.-It evidently did. From the words of our Lord to Peter, “ If I wash thee not, thou hast no part with me,” it appears that he designed to impress upon his disciples the necessity of the inward washing of regeneration; which cleanses the soul from the pollution of sin, and fits it for communion with him.

See the Proof to the 104th Answer.

107 th Q. Is there not a Supper of our Lord mentioned in the Scriptures, of which Christians' partake, and by which they have communion with him?

A.-There is; our Saviour adverted to it when he ate the Jewish Passover with his disciples, as well as on other occasions. By it the soul partakes of the bread of life which comes down from heaven, and of the new wime of the kingdom, which nourish the soul up unto eternal life: or in other words, the supper is an inward and spiritual participation of the body and blood of Christ ; for as the outward body cannot subsist without material food, so neither can the divine life subsist in the soul without spiritual food.

Matt. xxvi. 29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

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