III. Communicants pledge themselves at the Lord's table to mutual helpfulness. It has been said already, and will appear more fully afterwards, that they solemnly engage to serve Christ. This engagement they come under collectively-not only as individuals, but as a church; and, if they are to act as a church, they must act together. Verifying the relations and cherishing the affection already considered, they will think it no hardship, but a privilege and a luxury, to follow this course, and make it apparent to the world that they are all brethren. This pledge must be redeemed in the forgiveness of injuries. The Lord's Supper is a feast of love; but love and resentment are utterly incompatible. A person harbouring revenge, should not taste or touch the symbols of reconciliation. The joint celebration of this ordinance is a distinct avowal that all differences are composed-that all hostilities are relinquished—that all enmities are crucified—and that the communicants, in the joyful consciousness of burying their own feuds, are emboldened to present the prayer-Forgive us our debts, as we forgive our debtors.' The vow here taken is an oath for confirmation let it put an end to all strife. This pledge to mutual helpfulness must be redeemed, farther, by the interchange of kindnesses. When the Jews offered eucharistical sacrifices, or sacrifices of thanksgiving, they gave portions to the poor. In evidence of their thankfulness to God, they were bountiful to their fellow-men; and the principle here involved was equally just and important, that gratitude Now, the and generosity are indissolubly allied. Lord's Supper has the nature of a thank-offering; and, on this account, as well as in relation to the words of blessing pronounced by Christ over the elements, it is called the Eucharist, or thanksgiving. The primitive Christians, so regarding it, allied its observance with a collection for the poor;* and we know that the contributions, on these occasions, were signally liberal. If we, too, would love in truth, we, too, must love in deed: hereby we shall know that we are of the truth, and shall assure our hearts before him. Let no communicant retire from the fellowship of affluent fellow-worshippers to unrelieved solitude and penury; to miserable abodes, devoid of the necessaries of life, and hardly sheltering from the inclemency of the seasons. If we know of such cases without succouring them, or easily might obtain knowledge of them, and are careless to inquire, it is too evident that we do not know the grace of our Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich. There is communion at the Lord's table, but there is also communion in works of beneficence; and they are strangers to the former, who have no relish for the latter. To do good, then, and to communicate, forget not; for with such sacrifices God is well pleased.'† Eleemo *Those who are able and willing, contribute what they please in money, which is given to the president of the meeting, and is appropriated to the support of widows and orphans, the sick, the poor, and whomsoever is necessitous.'-Justin Martyr, quoted by Coleman, c. xvi. sect. 4. † Heb. xiii. 16. M synary aid, however, is only one form of mutual kindness. We are to do good to all men, as we have opportunity-by all lawful means placed within our reach-especially to them which are of the household of faith. I might enumerate and discuss many ways of doing good, but my limits forbid me to make the attempt. Nor is it necessary that I should trace them. Cherish the willing mind, and it will find them for itself. Affection seeks to its object; and kindness, when genuine, wins its way with exquisite sensibility to the scene and the time of need. With the tact and refinement of an enlightened and ennobled nature, it discovers what will suit, what will gratify, what will beguile the anxious mind out of its cares, and lure it into a frame of equanimity and cheerfulness. Have the desire, then, to benefit, and we may spare directions about the mode. Why tell the rivulet how to refresh its banks, and the flower to shed its fragrance, and the rock to spread its shadow on a weary land? The pledge to mutual helpfulness must be redeemed, finally, in the harmonious extension of the Redeemer's kingdom. Our fellowship with each other would wear a selfish aspect, if it respected only personal objects, or contemplated good to none but the members of our society. The beneficence of Christians is more disinterested and magnificent. The wide world is the field of its operations, and its work is not done while a single soul is perishing for lack of knowledge. It aims to transform a fallen world into a spiritual Eden; to replace abounding sin by much more abounding grace; and, however opposed, disappointed, and grieved, still strives, and still prays, that the kingdom of God may come, till his will be done on earth as it is done in heaven. This is not the enterprise of an individual, or of Christians separately. It demands the strength of union, the confederated energies of the church of Christ; and the followers of the Lamb, in partaking of his Supper, are solemnly vowing, that having worshipped, they will work together; and that covering, so far as a sacred regard for truth permits them to cover, all minor distinctions and differences with the mantle of charity, they will join heart and hand in overthrowing Satan's kingdom, and planting, in every clime, the standard of the cross. SECT. III.-MEANS OF GUARDING FELLOWSHIP-SELF- It has appeared that, in rightly observing the Lord's Supper, we have fellowship with Christ and with his people. All this supposes, however, that the communicants are Christians, and cannot be verified while the ordinance is dispensed to a chance-gathered multitude. What, then, is to be done to discriminate the church and the world?-to maintain and apply the principle of selection?—and make sure that the New Testament Passover is eaten by the true Israel of God? In so far as the object is attainable, it must be reached by self-examination and ecclesiastical discipline. In respect of the former, an apostle says 'Let a man examine himself.'* How is this duty to be performed? What means are we to employ for acquiring self-knowledge? I. We may examine ourselves through the estimate formed of us by others. If they who love God love us, we have some reason to conclude that we reflect their own qualities. We frequently find the inspired penmen repudiating the society of the wicked, and earnestly desiring the fellowship of the righteous. 'Depart from me,' says the psalmist, all ye workers of iniquity; for the * 1 Cor. xi. 28. The words of the apostle (AoximateтW de avôgwłos avrov) have been otherwise rendered. He has been understood to say, 'Let a man show himself approved.' This translation does not give a very distinct meaning; and, though the verb donμaw sometimes signifies to approve, I am not aware that it ever has the sense of showing one's self approved. Besides, when it signifies to approve, the idea is implied that the approval is founded on trial, or examination. Some have rendered the apostle's words, 'Let a man distinguish himself,' viz., from a guest at a common meal. This does not give a very clear sense more than the other rendering; and though the verb occasionally denotes to distinguish, or discriminate, it supposes the distinction, or discrimination, to be the result of scrutiny. So that the duty of self-examination, if not directly, is indirectly inculcated. But why object to the most simple and obvious translation-Let a man examine himself? Mr Orme, who strives to replace it in this instance, by one or other of the expositions above considered, allows, p. 263, that self-scrutiny is elsewhere enjoined in scripture. If the exercise, then, be ever incumbent, when can it be more appropriate than in the view of observing the Supper? He concedes as much when he quotes the apostle's words, and declares 'it evident, that the matter of examination is the motive and means of observing the ordinance of the Supper.' |