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ye have eternal life: and they are they which testify of me.
We cannot therefore admit the one revela. tion, and deny the other. They are closely united by Him who is the author of both: and what God hath joined together, let not man put asunder.
Matth. xix. 6.
Acts xv. 18.
Known unto God are all his works from the beginning. As the various events which befel our heavenly Redeemer
during his abode on earth, are said to Matth. have come to pass that the Scriptures xxvi. 56.
might be fulfilled; fo on the other hand, those Scriptures were therefore written, and the things recorded there were done, because the supreme Wisdom had foreordained the events that should correspond to them. The services under
the Mosaic law, and before it, were but Hebr.x.I. a shadow of good things to come. The
Redeemer's death was the whole mean
ing of every facrifice, in all ages: and Rev. xlii. when at last, in the fulness of time, he
was offered upon the cross, he was the
If we would understand any thing concerning the facrament of the Lord's Supper, we must read, no doubt, those places in the Gospels where the institution is recorded, and consider them with a very particular attention. And if there be any other passages of the New Testament which relate to this subject, it is very true that we must attend to them also.
But why are we prohibited with so much caution from looking any further for information? It is because other Plain Acwriters who followed have no pretences to the same regard from us: the New Testament is alone to be depended on: and we ought to take all our notions of this duty
Not to stand now to dispute about the other writers who followed; what, may we ask, if we should have recourse to the writers who went before ?
What before the institution and existence of the rite you are inquiring after?
Why not? The Old Testament was given by divine inspiration as well as the New, and contains the religion of that people among whom our Lord was born, and lived, and taught; and must therefore, in all human appearance, help us greatly to comprehend the instructions which he delivered.
But this religion of the Jews was also, in it's nature, preparatory to that which he substituted in the place of it, and is
intimately connected with it. Christ is Rom. x. 4. declared to be the end of the Law; and Matth.v. he came, as he tells us of himself, to fulfil
it. re are no more strangers and foreign- Ephef. ii.
These reasons are general, and extend to other doctrines and duties of Christi. anity. But the institution of the Lord's Supper was attended with such particular circumstances as must lead us inevitably to the books of the Old Testament for our information, and suggest to us that, very possibly, even the essence of this duty cannot be understood without them.
As they were eating, Jesus took bread and Matth.
xxvi. 26. blessed it. As they were eating.
Was this a common meal: or was it not ra. ther the celebration of a sacred rite ? Will you not permit us to inquire conX 3
cerning the time, place, and occasion of this solemnity ? Must we start at once from the very words of consecration ? As if never any thing had been done or written, from the beginning of the world to the then present moment, which could relate to that transaction: as if this new institution could have no connection with any
other duties or institutions; and the whole Jewish dispensation was not ac. complished but destroyed; and the Law and the Prophets, and all the books of the old revelation, had been utterly annihilated, and should be henceforth never heard of.
Nay, if we will permit ourselves to hear all that our Lord was pleased to say even while he was sitting at that very last supper, where he instituted this holy rite; we must either be already instructed in the religion of the Jews, as the persons all were to whom he spoke, or we cannot help asking some questions,