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THE SIN OF NEGLECTING THE LORD'S SUPPER.

BY THE EDITOR.

"He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (1 John 2: 4.)

This is strong language. It even seems, at first view, to be harsh and severe.

We are the more startled and surprised, when we reflect that this language falls from the lips of John-John, the loving, who lay on the Saviour's breast mild as a sleeping lamb-John, the tender and the meek-John, the charitable and the quiet. Such words we would hear, without surprise, from the impetuous and hasty Peter; or from the zealous and heroic Paul; but that John should speak so severely, surprises us. Ah, they are words of solemn importance. He speaks in the zeal of holy faithfulness and love

This seeming severity is easily explained. John was himself so true, so holy, so obedient and devoted, that he saw the opposite of these in others stand in so shocking a light, that a holy indignation was aroused within him.

The class of persons, whom the Apostle reproves, is composed of such as profess to be attached to Christ, but who do not prove that attachment true, by obedience to His commandments. "He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him."

This principle is laid down in the Scripture, and is true and enduring as the throne of God: "By their fruits ye shall know them.” The tree may have the shape and form of a good tree-yea, may have the leaves and blossoms-yet these are not absolute proof that the tree is good; but when the fruit is seen, and only then, all doubt is at an end.

No amount of profession-no bold declaration of purpose-no outward pretensions, can be received of God, without these authenticate themselves in obedience. "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my father which is in heaven."

"He that hath my commandments and keepeth them, he it is that loveth me." (John 14. 21.) "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." (John 15: 10.) "If ye love me keep my commandments." (John 14: 15.) "Hereby we know that we know him, if we keep his commandments." (1 John 2: 3.)

If this principle is true in regard to all the commandments in general, it is also true in regard to each one in particular. If it be true in regard to things forbidden, it is also true in regard to things

enjoined. Not only is it sin to do what God forbids; but also not to do what He commands.

We know that men generally look with much charity upon their sins of omission. Though they fear the law given on Sinai, they feel very little the force of that given on Calvary!

Let us, for the present, confine ourselves to the one command— it might be called the dying command of our Saviour: "Do this in remembrance of me." It cannot be denied that there are those who console themselves with a vague idea of God's general mercy, and who, in regard to this command, stand in flat opposition and disobedience to the Saviour. But it must be as true in regard to this, as it is of any other commandment: "He that saith, I know Him and keepeth not his commandment, is a liar, and the truth is not in him."

Such persons would not be willing to profess that they believe themselves Christians if they were asked; and yet it sounds harsh to them when we say, from God's word, that no one is a Christian who obeys not the Saviour's dying command. What else can we say, and be faithful to God's word.

Applying, then, the principle of the passage quoted to this one point obedience to our Saviour's dying command-we will show, that whoever willfully disregards and neglects it has no saving interest in the great salvation.

We say one who willfully neglects or disregards it. If we can conceive of any one, being so situated and circumstanced as not to have an opportunity of "doing this in remembrance of Him," we have reason to believe that such a case would be excepted. God only requires of any one according as he hath. "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin." (John 15 : 22.)

We are not required, therefore, to apply this principle with severity to children who still stand in the grace of baptism; to persons becoming truly penitent upon beds of languishing; to any who are removed from the means of grace by such distance and barriers as to make it impossible for them to enjoy the privilege, such as exiles, prisoners, insane, slaves in bondage to the will of another. In all such cases we must not doubt that God, who so often and so tenderly proclaims Himself the God of the unfortunate and the destitute, will find some way, which we know not, by which to communicate to them the life of Christ without eating His flesh and drinking his blood.

But how different from these is the case of those who have the emblems almost constantly before their eyes, and yet turn willfully away from them! Here are those, for instance, who from their youth up have been taught the nature, use, design, and importance of this sacrament, and yet have never yielded their hearts to its grace. Here also are such as are, by profession, the followers of Christ-baptized, instructed, confirmed, warned, exhorted, and anxiously cared for by the Church-who can coldly look on while others are partaking! To such surely belongs the keen reproof of

the beloved disciple: "He that saith, I know him and keepeth not His commandments, is a liar!"

We will show by a few plain and substantial reasons, why one who does not obey the Saviour's dying command cannot be a Christian.

I His neglect of this privilege is itself proof that he has no living interest in that which it bestows-and in Him who instituted it.

Is a man thristy who turns away from the water? Is a man hungry who will not eat? Do you love that person whose will and wishes you do not respect? So here; has be an interest in Christ who shows that he has no interest in Him! He may say, I know him-but, He regards it all as daring mockery, as long as this profession does not show itself true in its fruits of obedience.

He that disregards this ordinance shows himself, in that act, to be no Christian; just as any neglect, shows a want of interest in that which is neglected.

The person who neglects the dying command shows, by that act, that he lacks all those dispositions, emotions and feelings, which belong to every one who is a Christian.

He lacks a feeling of childlike dependence upon the means of grace -he lacks a feeling of humble submission to Christ and his institutions he lacks that contrition of spirit, and that tenderness of heart, which must be found in every child of God-he lacks that love to Christ which has more power than a thousand reasons to draw the heart into fellowship with Christ-he lacks that spirit of obedience, of which no Christian heart can be destitute In short, he falls under the condemnation of these fearful words: "He is a liar, and the truth is not in him!"

II. The nature and use of this sacrament is such, that it must be plain to every reflecting mind, that there can be no fellowship with Christ in the neglect of it.

Let any one reflect what is to be attained and accomplished by it, and then say whether this can be attained without it. Did our blessed Saviour appoint the observance of an empty, useless form! Was his dying command so entirely devoid of earnestness and meaning that its observance is of no use, and may be dispensed with! Did the adorable son of God trifle with His sorrowing disciples when He said: "Do this!" Who will say that that was not the most awfully solemn command He ever gave which fell from His lips in the upper room, around the table,

-On that dark-that doleful night,
When powers of earth and hell arose,
Against the son of God's delight,

When friends betrayed him to his foes!

What is it that this sacrament is to accomplish in us, and for us? 1. It is to awaken in us a lively recollection of our suffering Saviour. "Do this in remembrance of me."

Can any one be a Christian without cherishing a tender, grateful remembrance of Him?

Does any one say that Christ can be remembered without this? We answer, not in the sense here required. We are not merely enjoined here to remember him, but the way in which it is to be done, is pointed out. "Do this in remembrance of me."

2. It is a communion with Christ. "The bread which we break is it not the communion of the body of Christ ?"

It does not merely represent this communion, leaving every one to seek it elsewhere, and as he pleases; but it is itself this communion. The branch can only be in communion with the vine, when it is in the vine; so we can only be in communion with Christ in the sense required, through the bread, and through the cup.

It is the medium of the communion of life in Christ, just as eating and drinking become the medium source of natural life. It is the means through which the soul comes in contact with Christ who is eternal life to the soul. "Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." He hath eternal life in eating and drinking-in it is the communion of eternal life. "For my flesh is meat indeed, and my blood is drink indeed," the true meat, and the true drink. This is said in opposition to the manna-it was only typical of the true-it only sustained temporal life. Hence those who ate it in the wilderness are dead!

But this is the communion. There is strength in bread to quicken and increase life; but that strength is only communicated through eating. In eating alone, is our communion in that strength. So, there is life in the risen and glorified Saviour; but that life can only come to us in the communion of his body and blood. "He that eateth my flesh, and drinketh my blood dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live forever."

The cup in this communion is called "the cup of blessing," because it has a blessing to bestow-not merely a cup of blessing, but the cup of blessing.

Who, then, has a right-who may dare to hope for union with Christ separate from this sacrament?

III. The declarations of God are plain and positive on this point. "He that denieth me before men, him will I deny before my Father and angels." Again: "If any man love not the Lord Jesus Christ, let him be anathema maranatha !" Who is it that loves him. "He that hath my commandments, and keepeth them, he it is that loveth me." "Ye are my friends if ye do whatseever I command you." "If ye love me keep my commandments." "Then said Jesus unto them, verily, verily, I say unto you, except ye eat the flesh of the son of man and drink his blood, ye have no life in

you."

Such being the solemn import of this ordinance no wonder that its institution was reserved to circumstances which made it the

most deeply solemn and impressive act of His life. When the price of His life had already been agreed upon-when the dark spirit of betrayal had already enthroned itself in the heart of the son of perdition-when the mock-trial, the scourge, the crown of of thorns, the insults of the mob, and when the dark, deep, dreadful crisis of the cross were just before Him. When the little band were yet together-but would be only yet for a little while-when ominous shadows of the coming separation and sorrow glided in sympathetic wo from face to face in that band of love-when men were raging around, and hell was moving and howling from beneath-when nature was almost halting in surprise at the amazement of its God-when there was such an hour, as there was not before nor shall be after, an hour of which the Son God could say: "My hour is come." Such was the time, and such were the circumstances, when Jesus "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. Likewise also the cup after supper, saying, This cup is the New Testament in my blood, which is shed for you." Canst thou-oh, how canst thou, neglect this command, and hope to be forgiven!

No wonder that it is written of the very first followers of the Lamb, that they "continued steadfastly in the breaking of bread." No wonder that the holiest hour, and the deepest draughts of life, which saints enjoy on this side of heaven are enjoyed at the altar of the Lamb. Here the penitent, believing heart exclaims: "Thy flesh is meat indeed, thy blood is drink indeed."

"Bread of Heaven,

Feed me till I want no more."

Such is this blessed sacrament-such its nature and design. Have you disregarded it? Are you neglecting it now? Will you do so still? Do so, and hope to be forgiven!

O bleeding, dying Lord, eating of this bread, we shall never die. We will eat, and live forever! It is good for us to draw near unto God. He will sup with us, and we with Him. We shall be united with him more and more in the power, in the hope, in the joy of an endless life.

Nearer, my God, to Thee,

Nearer to Thee!

E'en though it be a cross
That raiseth me,
Still all my song shall be,
Nearer, my God, to Thee,
Nearer to Thee.

Though like a wanderer,-
The sun gone down-
Darkness comes over me,

My rest a stone;
Yet in my dreams I'd be
Nearer, my God, to Thee-

Nearer to Thee.

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