Jerusalem. ་ and they all drank of it. Mark xiv. 23, And he said unto them, This is my blood of Mark xiv. 24. the new testament, which is shed for many. served by our Lord is evident. In the same manner, at the paschal feast, the master was accustomed to take a cup of wine, pronouncing a blessing over it; so likewise did Christ. In both cases the blood was a token or sign of the covenant entered into between God and man, which was at once ratified by pouring out the blood of the lamb, and by feeding on the flesh of the sacrifice. "If ye know these things, happy are ye if ye do them." It is far beyond the limits of a note to enter into the various interpretations of Scripture given by the Socinian and Papist, in defence of their peculiar errors. As the doctrine of transubstantiation, however, the principal error of the latter, is founded on the words, "This is my body," I would wish to direct the attention of my readers to the true scriptural signification of this passage, which the Romanist interprets literally, and the Protestant figuratively. To find out the meaning of any passage in Scripture, our only safe plan is, to make the Scripture its own interpreter, that is, to examine in what sense similar modes of expression, with that under discussion, are used in the sacred writings. In the present instance we must recollect our Lord spoke a dialect of the same language in which the Old Testament was written. If we discover therefore parallel expressions in the Old Testament to that which is now used by our Lord, we are warranted, by all the rules of criticism, to interpret the latter in the same manner as we interpret the former. Both are to be literally, or both figuratively interpreted. The Hebrew, Syro-Chaldaic, and Aramaic dialects, have, generally speaking, no word which expresses," to denote," "to signify," "to represent." The inspired writers of the New Testament, following the idiom of the Hebrew language, although they wrote in Greek, abounded with expressions derived from the language of their country. Even in our own language, although we have terms enough to fill up the ellipsis, the same form, or idiom of speech, is common. Suppose a man, on entering into a museum, enriched with the remains of ancient Greek sculpture, has his eyes attracted by a number of curious busts, and on inquiring what they are, he learns, that this is Socrates, that Plato, a third Homer; others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Cæsar, Nero, Vespasian, &c. Is he deceived by this information? Not at all: he knows well that the busts he sees are not the identical persons of those ancient philosophers, poets, orators, historians, and emperors, but only representations of their persons in sculpture; between which and the originals there is as essential a difference as between a human body, instinct with all the principles of rational vitality, and a block of marble. Innumerable instances are found in Scripture where this manner of speaking is observed. In Gen. xlv. 26, 27. it is said, "The seven kine are (i. e. represent) seven years." "This is (i. e. represents) the bread of affliction." "The ten horns are (i. e. signify) ten kings," Dan. vii. 24. "They drank of the spiritual rock which followed them, and that rock was (i. e. represented) Christ," 1 Cor. x. 4. In Rev. i. 20. "The seven stars are (i. e. represented) the angels of the seven churches: and the seven candlesticks are (i. e. represent) the seven churches." In Matt. xiii. 38, 39. "The field is (i. e. represents) the world: the good seed are (i, e. repre Luke xxii. 20. This cup is the new testament in my blood, which Jerusalem. is shed for you: sent or signify) the children of the kingdom: the tares are (i. e. signify) the children of the wicked one," &c. In John vii. 36. we find Tig 'EΣTIN ouros d Xoyog; "What is this saying?" (that is, its signification.) In John x. 16. "They understood not what things they were," riva HN, (that is, their signîfication.) Acts x. 17. “Tì àv”EIH rò öpaμa, “ What this vision might be ;"' properly rendered by our translators, "What this vision should mean.” Gal. iv. 24. For these are the two covenants," avrai yàp 'EIZIN ai dúo dialnкaι, these signify the two covenants. Luke xv. 26. "He asked (Ti"EIH Taura) what these things meant." And very many others might be quoted to the same purpose. These passages appear to be so evidently parallel with that before us, that we conclude they are to be interpreted in the same manner, and that our Lord therefore intended, when he took the bread, to say, “this bread represents, or signifies, my body ;" and consequently that the conclusion of the Romanist, who supposes that the bread is changed into the real body, and the wine into the blood, of Christ, is founded on error. To give an idea of the many dogmas that necessarily attend the doctrine of transubstantiation, I transcribe the eighth lesson of the "Catechism for the Use of all the Churches in the French Empire," published in 1806, with the bull of the Pope, and the mandamus of the Archbishop of Paris: which is exactly a counterpart to all that have been published from time immemorial, in the popish churches. Q. What is the sacrament of the Eucharist? A. The Eucharist is a sacrament which contains really and substantially the body, blood, soul, and divinity of our Lord Jesus Christ, under the forms and appearance of bread and wine. Q. What is at first on the altar, and in the chalice? Is it not bread and wine? A. Yes: and it continues to be bread and wine till the priest pronounces the words of consecration. Q. What influence have these words? A. The bread is changed into the body, and the wine is changed into the blood of our Lord. Q. Does nothing of the bread and wine remain? A. Nothing of them remains, except the forms. Q. What do you call the forms of the bread and wine? A. That which appears to our senses, as colour, figure, and taste. Q. Is there nothing under the form of bread except the body of our Lord? A. Besides his body, there is his blood, his soul, and his divinity; because all these are inseparable. Q. And under the form of wine? A. Jesus Christ is there as entire as under the form of the bread. Q. When the forms of the bread and wine are divided, is Jesus Christ divided? A. No: Jesus Christ remains entire under each part of the form divided. Q. Say, in a word, what Jesus Christ gives us under each form. A. All that he is, that is, perfect God and perfect man. Q. Does Jesus Christ leave heaven to come into the Eucharist? Jerusalem. for many for the remission of sins. Matt.xxvi. 28. Mark xiv. 25. Verily I say unto you, I will drink no more henceforth of this fruit of the vine, until that day Matt. xxvi.29. when I drink it new with you in my Father's kingdom"; in the kingdom of God. Mark xiv. 25. A. No: he always continues at the right hand of God, his Father, till he shall come at the end of the world, with great glory, to judge the living and the dead. Q. Then how can he be present at the altar? A. By the Almighty power of God. Q. Then it is not man that works this miracle? A. No: it is Jesus Christ, whose word is employed in the sacrament. Q. Then it is Jesus Christ who consecrates? A. It is Jesus Christ who consecrates; the priest is only his minister. Q. Must we worship the body and blood of Jesus Christ in the Eucharist? A. Yes, undoubtedly; for this body, and this blood, are inseparably united to his divinity. The Priest, in giving the consecrated wafer to the Communicant, says, "Behold the Lamb of God! Behold him who taketh away the sin of the world!" Then he and the communicant repeat thrice, Lord, I am not worthy thou shouldst enter my roof; speak, therefore, but the word, and my soul shall be healed," the communicant striking his breast in token of his unworthiness. Then, says the Directory, having the towel raised above your breast, your eyes modestly closed, your head likewise raised up, and your mouth conveniently open, receive the holy sacrament on your tongue, resting on your under lip; then close your mouth, and say in your heart, "Amen, I believe it to be the body of Christ, and I pray it may preserve my soul to eternal life."—Ordinary of the Mass, p. 33. May God grant that such absurd superstitions may never again become a part of the religion of England! This note has been principally collected from Dr. Cudworth's learned Treatise on the Lord's Supper, at the end of the Intellectual System, 4to. vol. ii.. See also Dr. Adam Clarke's Discourse on the Holy Eucharist; and Lightfoot on the Divine Origin of Sacrifice. And on the typical meaning of the Passover, the Abridgment of the learned Witsius's Remarks, in Horne's Critical Introduction, 1st. edit. vol. 1. p. 150-154. 31 Various interpretations are given to this passage: some commentators suppose it was accomplished when Christ ate and drank with his disciples after his resurrection, Acts i. 4. x. 41. John xxi. 13. Luke xxiv. 30. 43. others that the word kingdom here signifies the Gospel-state. The most probable signification seems to be, that he will no longer commemorate this, or any other deliverance, till he celebrates together with his apostles the great day of redemption in the future world. The expression drinking wine indicates feasting, under which the future happiness is often represented in Scripture-Isa. xxii. 13. xxiv. 9. Matt. viii. 11. xxii. 4. The wine is called new, figuratively expressing those unknown heavenly festivals prepared for man in his state of immortality. The kingdom of the Father here seems particularly to refer to the future state after the final judgment; for MATT. xxvi. ver. 27. and part of ver. 28, 29. 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 29 But I say unto you, I will not drink MARK xiv. ver. 22. and part of ver. 23. 25. 22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. 23 And-the cup 25 of the fruit of the vine, until that day that I drink it new LUKE Xxii. part of ver. 19, 20. 19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body 20 -saying Jerusalem. SECTION XXXV. Christ exhorts the Apostles, and consoles them on his approaching John xiv. 1. John xiv 2. John xiv. 3. John xiv. 4. John xiv. 5. John xiv. 6. Death. JOHN XIV. Let not your heart be troubled: ye believe in In my Father's house are many mansions: if And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, then, and not till then, is the kingdom delivered up to the Father, 1 Cor. xv. τὸς δεξιᾶς, καὶ σώφρονας, ἀπαρτὶ πλουτῆσαι ποιήσω, gnavos et frugi homines OMNINO divites faciam. See v. 64. and Rev. xiv. 3. Jo. Alberti Not. Philol. Bowyer Crit. Conj. 124. and Hammond in loc. Jerusalem. and the life no man cometh unto the Father, If ye had known me, ye should have known John xiv. 7. Philip saith unto him, Lord, shew us the Fa- John xiv. 8. ther, and it sufficeth us. Jesus saith unto him, Have I been so long time John xiv. 9. Believest thou not that I am in the Father, and John xiv. 10, Believe me that I am in the Father, and the John xiv. 11. Father in me or else believe me for the very works' sake. Verily, verily, I say unto you, He that believeth John xiv. 12. on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. t t Matt. vii. 7. And whatsoever ye shall ask in my name, that John xiv. 13. will I do, that the Father may be glorified in the *Or, orphans. Son. If ye shall ask any thing in my name, I will John xiv. 14. do it. John xiv. 15. If ye love me, keep my commandments. And I will pray the Father, and he shall give John xiv. 16. you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world can- John xiv. 17. not receive, because it seeth him not, neither knoweth him but ye know him; for he dwelleth : with you, and shall be in you. I will not leave * you comfortless: I will come John xiv. 18. to you. Yet a little while, more; but ye see me also. and the world seeth me no John xiv. 19. because I live, ye shall live At that day ye shall know that I am in my Fa- John xiv. 20. ther, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. John xiv. 21. |