The Sacrament Of The Lord’s Supper -- By: William Nast
BSac 19:74 (April 1862) p. 384
The Sacrament Of The Lord’s Supper
As there were two sacraments divinely ordained under the Old Testament dispensation, so Christ instituted also two for his church. The sacraments of the New Testament, Christian Baptism and the Lords Supper, perfectly correspond to those of the Old Testament, Circumcision and the Passover. Though differing in form, they were designed to express the same fundamental ideas. To prove the relation between the rite of ‘circumcision and Christian baptism is not the object of the present investigation. We take it for granted, and start with the proposition, that the Lord’s supper, instituted at the celebration of the passover, sustains the same relation to the passover, that the sacrament of Christian baptism does to the Old Testament sacrament of circumcision.
To obtain a right apprehension of the significance and design of the Lord’s supper, we must, therefore, first enter into an investigation of the significance and design of the passover. While the previously ordained rite of circumcision had given to the Israelites a general title to the blessings of the covenant, the passover, afterwards instituted in
BSac 19:74 (April 1862) p. 385
connection with their deliverance from the Egyptian bondage, was evidently designed to point them to the foundation of that covenant, i.e. to the atonement for the guilt incurred by sin. Its first celebration was enjoined upon the Israelites as a condition of their deliverance. They were to make thereby an actual confession of their death-deserving guilt, and at the same time express their believing trust that the destroying angel would spare them, on account of the blood of the sacrificial lamb. As the deliverance from the Egyptian servitude was to be to God’s people a type of their deliverance from the bondage and guilt of sin, so the slaying of that sacrificial lamb without blemish w^as a type of the atoning death of the sinless lamb of God on Calvary, by which alone guilty man can be spared. But the typical significance of the passover did not end there. The slaying of the lamb was not sufficient; its atoning efficacy lay in its being appropriated by them as food; it was to be eaten and assimilated, and this appropriation and assimilation was to typify the personal and vital union between Christ, the true atoning sacrifice and the recipient of the atonement. The eating of the bread and the drinking of the wine in the new covenant is, as was also the eating of the lamb in the Old Testament, a divinely ordained sign and pledge of our appropriation of the atonement, — a sign or expression on our part, a pledge on the part of God.
To these general preliminary remarks,...
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