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Updated: June 9, 2025
For in their religious zeal they sold all their goods, and, by means of the produce of their joint stock, they kept a common table, and lived together. But in process of time, as this custom from various causes declined, they met at each other's houses, or at their appointed places, to break their bread together, in memorial of the passover-supper.
They might have been for the celebration of the passover-supper, for there was a synagogue of Jews at Corinth, of whom some had been converted. Or they might have been for the celebration of the passover as spiritualized by Jesus Christ, or for the breaking of bread, which customs both the Jewish and Gentile converts might have adopted.
This was he who leaned upon his bosom at the passover-supper, and who must have been so near him as to have heard all that passed there. And. yet this disciple did not think it worth his while, except manuscripts have been mutilated, to mention even the bread and wine that were used upon this occasion. Neither does St.
By these words they believe they discover two things; first, the nature of the thing permitted; and, secondly, that the thing permitted, whatever it was, was to last but for a time. The thing then, which was permitted to those who were present at the passover-supper, was to show or declare his death.
The reason given has principally been, that it was an eastern custom, and therefore local. To this the answer has been, that the passover, from whence the Lord's supper is taken, was an eastern custom also, but that it was much more local. Travellers of different nations had their feet washed for them in the east. But none but those of the circumcision were admitted to the passover-supper.
St. Luke, who speaks of the transactions which took place at the passover-supper, is the only one of the Evangelists who records the remarkable words, "do this in remembrance of me." St. Luke, however, was not himself at this supper. Whatever he has related concerning it, was from the report of others.
Paul thought it no Christian ordinance three reasons taken from his own writings on this subject. The Quakers then, on an examination of the preceding evidence, are of opinion that Jesus Christ, at the passover-supper, never intended to institute any new supper, distinct from that of the passover, or from that enjoined at Capernaum, to be observed as a ceremonial by Christians.
The last of the sacred writers, who mentions the celebration of the passover-supper, is St. Paul, whose account is now to be examined. St. Paul, in his first epistle to the Corinthians, reproves the latter for some irregularities committed by them in the course of their religious meetings. What these meetings were is uncertain.
Paul alluded to, the circumstances of the irregularities of the Corinthians, obliged him to advert to and explain what was said and done by Jesus on the night of the passover-supper. This explanation of the Apostle has thrown new light upon the subject, and has induced the Quakers to believe, that no new institution was intended to take place as a ceremonial to be observed by the Christian world.
What notion could he have formed, by means of it, of the necessity of the baptism of Christ? Unacquainted with purifications by water as symbols of purification of heart, he could never have entered, like a Jew, into the spiritual life of such an ordinance. And similar observations may be made with respect to the Passover-Supper.
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