Part 2

The Lord’s Supper ought always to follow Baptism—the one is preparatory to the other, and none but those who submit to the one, ought to be admitted to the other; at least this was the ancient custom among the first Christians, who had light given them to see the Order and Design of them both. This is called the Body and Blood of Christ, not really so, but symbolically represented to our faith. Some call it the Ordinance—so it is; but the term is not emphatic enough—the Scriptures call it _the Communion of the Body and Blood of Christ_, because the People of God held communion with Christ and one another. It is called _this Bread_, and _this Cup of the Lord_. Sometimes it is expressed by the _Breaking of Bread_—a part for the whole. It is called _the Lord’s Table_—a Table he has furnished, as an emblem of Christ. It is called a _Feast_—_Let us keep the Feast_. But the best phrase of all is the _Lord’s Supper_—a Supper, the last Ordinance the Lord instituted, and at which he has promised his gracious presence. It was instituted and first eaten at night; and was first performed by our Lord the evening in which he was betrayed; nor does this detract from the grandeur of the entertainment; though it is of little consequence what part of the day it is celebrated, yet I certainly give the preference to the evening, as it is better calculated to remind us of that evening when our dear Redeemer went out into the Garden of sad Gethsamane; the night Judas betrayed him—the night Christ’s holy soul endured the wrath of God—the night he sweat drops of blood—the night he struggled with, and overcame the powers of Hell; ’twas on that dark, that doleful night! Permit me here to observe, that this is the best time, much better than an afternoon, when people and ministers are generally dull in their frames. The divine authority we have for keeping it is because it was instituted by Christ himself. How dare Quakers and black Antinomians ridicule this as a carnal Ordinance! it is a spiritual Feast, made by a spiritual King, for a spiritual People, to be received in a spiritual way. This is peculiar to the Gospel Dispensation; perhaps typified in the Old Testament, by Melchisedec, who was the Priest of the most high God, and brought forth bread and wine to refresh Abraham and his weary troops; and how many times has the same High Priest refreshed his dear people in his Ordinances, particularly in the Supper-Scene? Perhaps it was perpetually represented by Wisdom in the Proverbs, saying to simple souls, called out of darkness into light, _Come eat of my Bread and drink of the wine which I have mingled_. And when we meet with Christ, and enjoy his presence in this Ordinance, we know what is meant by the _mingled wine_. This Ordinance appears a more clear command than any other, and it is to continue till Christ comes the second time; and this second coming referred to, is in his power and glory, at the last day. Some have attempted to allegorize it, and they tell us we are not to keep this Ordinance now, because Christ did come the second time on the Day of Pentecost, and then all Figures and Shadows vanished. But this objection is groundless; the Shadows of the Ceremonial Law were abolished, but all figures are not done away—_Baptism_ is a Figure, and to be observed—the _Lord’s Supper_ is a Figure of his Body broken and his Blood shed, to take away Sin. And this is plain by the Text, which was received by Paul long after the Descent of the Holy Ghost on the Day of Pentecost—delivered to him, and the Holy Spirit, by him, has commanded it to be kept till the end of the world. The Matter of it First, _Bread_, not wafer Cakes, which are not properly Bread, nor broken, nor fit for nourishment, and so not a proper emblem. _The Bread which we break_, _is it not the Communion of the Body of Christ_?—not his mystical Body, but an emblem of his natural Body, which he took into union with his Godhead.—Secondly, _Wine_. This is another part of the Ordinance; and the Matter of it a symbol of the Blood of Christ—_This is my Blood_.—Paul says, _The Cup of Blessing which we bless_, _is __it not the Communion of the Blood of Christ_?—_The Blood of the New Testament_. Every action of the Redeemer, in its institution, is worthy of our highest regard. _He took Bread_—this was to shew his act of taking our flesh. _He blessed it_, that it might be nourishing to our Faith, and encouraging to our Hope. _He brake it_—to shew he should be broken for us. _He gave it to his Disciples_—to shew he had given himself to his People, for their eternal Salvation. The grand Design, then, of this Ordinance appears to be, simply, to preach Christ more clearly and sensibly—to bring him more to their feelings or senses than hearing. _Faith cometh by hearing_—but in this Ordinance we taste, touch, handle, and have Christ evidently set forth as crucified, for our Faith to apprehend. It is to remind us of his Love, in that wonderful breaking forth of it, in his dreadful Sufferings, and painful, though victorious Death. This is designed to arrest our attention, and call forth our love, wonder, admiration, and praise—to lead us to the contemplation of his Agony and bloody Sweat—when in a cold night, such was the agitation of his Soul, beneath the Wrath of God, the Guilt of our Sin, and his Struggles with the Powers of Hell, that he exclaimed _My Soul_ (being truly human) _is exceeding sorrowful_, _even unto death_. _O_! _my Father_, _if it be possible_, _let this Cup pass from me_. Here it was his great mind took in all the evil, apprehended all the vileness that was in Sin. Our Sins here beset him, stared him in the face; encompassed him, and he felt their burden so heavy, he was filled with amazement and terror. _Now it pleased the Father to bruise him_—he was exposed to the whole storm of divine Wrath; he was in an Agony, such as had never been felt before by any one—it covered his whole Body with a bloody Sweat, which started from his Veins, came out at the Pores, and fell in clots on the ground! The Curse due to the Sins of the Elect, seized him and fell on him.—Here it was he offered up _strong cries and tears to God_. At this time his heart melted like wax, so that he might well say, _I am poured out like water_. In the midst of this Agony he was betrayed by an apostate Apostle, seized on by an insulting rabble, led from the Garden, first to Annas, next to Caiaphas, and then to Pilate; from him to Herod, then back again to the Roman Governor. Here he endured the contradiction of Sinners against himself—He stands at Pilate’s Bar—then uncovered, bound to a pillar, and flogged by merciless men—a thousand Roman soldiers, perhaps, around him, and each gave him a wound—being bound so fast to the post, as that his arms were ready to break. Now the Ploughers _ploughed on his Back_, _and made long furrows_—he was wounded that his flesh was made black and blue with blows—they continued their strokes till they made him bare to the very bone—then he was untied and turned, and tied up again, so as to wound that part which yet remained whole—then platting a crown of thorns, drove them into his Temples, so that they entered into his Skull, so that the pain was exquisite—they put a reed or cane in his hand, struck him with it—mocked his Offices—put on his Body an old coat—they smote him with their hands.—He came forth, wearing the purple robe and crown of thorns. But, O! what an object of grief, sorrow, and pain! He looks around him, and exclaims, _Beheld the Man_! while his every step was marked with blood! The rabble still cry out, _Away with him_! _Crucify him_!—He goes forth, and ascends the Hill, where his dear Body was nailed to the cursed tree. See him giving his dear Hands, with all the meekness and patience of a Lamb, to the cruel executioners, while they, hard as adamant, drove the rugged iron through them. His Body was stretched on the cold Cross, his Hands and Feet bored through with iron pins, from which the Blood gushed out abundantly. Here was _a fountain opened_, under the Wrath of God! The heavens gathering a dismal gloom, he cried out, _My God_, _my God_! _why hast thou forsaken me_?—All these sorrows, and infinitely more than these, our Jesus experienced for our Salvation. This is what is represented in the Supper—and “Hard is the wretch that never felt one soft affection move;” for, “Did ere such love and sorrow meet, or thorns compose so rich a crown?” And I must doubt the state of those who despise this Ordinance as carnal, seeing it is the last request of him who is God-Man Mediator, our friend, and eternal _all_.

I now proceed, 2ndly, _To point out the Characters that are incited_, for whom this was instituted, and _who have a right to partake of this Ordinance_. Negatively—No Unbeliever, no ignorant Persons, who know neither God nor themselves; no immoral Character; no Pharisee, Worldling, or Hypocrite—these, if they could be found out, ought to be denied; but the _Tares and the Wheat_ must grow together till the _Harvest_—the wise and foolish Virgins will keep on till the midnight Cry is made; the sacred Scriptures are the grand touch-stone—all must be weighed in these Balances of the Sanctuary; Doctrines, Experience, Ordinances, and Characters, must be according to this Word. As all Promises, so all Ordinances are for the People of God; and these People go by various names in Scripture—perhaps the best is that of Children. The most lovely character of God is that of a Father, and the nearest idea of relationship is that of Children: this term relates to the whole Election of Grace, among Jews and Gentiles. God called the Israelites his Children, and the same name is given to his chosen among the Gentiles—_More are the Children of the Desolate than the Children of the married Wife_, saith the Lord. As Children, and by virtue of our adoption into his family, as the fruit of eternal love, all the Ordinances of the Gospel are ours—_all are yours_, _and ye are Christ’s_. As Children, he has provided a Table, and he, as our Father, loves to see us at it—we have a right to it; to this priviledge all the Children of God were appointed—_having predestinated us to the adoption of Children_; this was an eternal act. But I shall now consider, Why they are so called, which will give us to see whether we have any evidence in our souls that we are the Children of God, and have the _Spirit of Adoption_, to say, _Father_, _Father_. _Doubtless thou art our Father_. If Children, then, in the _First_ place, _We must be born again_: this originates in his will—_of his own will begat he us_. This New Birth is the sovereign Act of God—_Born not of the will of the flesh_, _but of God_. This Work is solely through the Agency of God the Holy Spirit—_Except a man be born of Water and the Spirit_, _he cannot see_ (that is to say, _enjoy_) _the kingdom of Heaven_. The means he usually makes use of is the Word—_being born_, _not of corruptible Seed_, _but the Word of God_. Sometimes through the Ministry of Men—_My little Children_, _for whom I travel in Birth—Timothy_, _my own son in the Faith_. This New Birth is produced by the inhabitation of the Spirit, he forms this new Man at once; our knowledge of it is progressive. This work on the heart consists. First, in spiritual _Light_ in the mind. By this we are led to see our lost state by Nature, and the Suitableness of Jesus. This, (as an evidence it is of God, in a covenant way) is always attended with humble confession, self-abhorrence, seeking after Pardon in the Atonement of Christ; after a better righteousness than our own, and a sense of God’s favour; and wherever this Work is begun, such souls cannot, will not rest till they have found that _Pearl of greatest price_—their eyes are open to see the value of it. Secondly, _Life_—this distinguishes a Believer from an Hypocrite, or a mere nominal Professor. This is God’s Blessing on Mount Zion; and it is felt by the most lively and keen sensations of the Burden of Sin; of the Guilt, the Power, and Love of it—this arms Death—this makes Judgment and Eternity formidable. This Life is felt and discovered in hungering and thirsting after Christ, as the Rest of his Saints. This is to be seen and felt under the Word—sometimes in reproving, directing, comforting, instructing, and building up. This Life is felt when God proclaims Liberty to the Soul; for as Life must be in the heart, to feel Bondage, so we can always tell by the same in Liberty.—This New Birth is attended with much pain, many conflicts, and gloomy fears—in some Children of God they are lighter than others, but all are taught by the same Spirit, and the work is the same in all, in point of its Nature.—The Third, is _Love_. This is infused into the mind as a holy Principle, though it is not shed abroad till it is felt, casting out fear, which hath torment—_this is born of God_, _and sinneth not_. When Light and Life come into the Soul, Love always attends it; and though it is but little exercised under the Workings of Conviction, yet it is in the Heart—this is evident, for let a Believer be under what Law-Work he may, he, at times, feels a love to Truth and to Jesus, though he cannot see his interest in him, yet he desires to love him above all. He feels a love to Ministers of the Truth, though he is cut up root and branch by them, yet he loves them. He loves the Ordinances, and wishes he could see his right to them. He loves the People of God, thinks they all excel him, and sometimes is envious of their felicity; not that he would deprive them of what they enjoy, but he is jealous lest God loves them and not him. I might mention _Fear_, as it is a covenant Blessing; but wherever there is Love, there is a holy, child-like, filial Fear. These things evidence God is our Father, Christ our Friend, and shew our Right to this and every other Ordinance.—_Secondly_, by our _Food_; the Holy Spirit having given us spiritual Appetites; and having graciously provided spiritual Food for his Children, he has _been_ pleased to send his Ministers to proclaim it; and setting before his People the Blessings of an everlasting Covenant, in the everlasting Love of God, and made known in an everlasting Gospel, by Ministers of his own sending. _Christ_, in the Glories of his Person, in the Love of his Heart, in his atoning Sacrifice, in his perfect Obedience, in his Sufferings, victorious Death, Burial, Resurrection, and Ascension, in his covenant Engagements, and lovely Offices. This is the Food of an immortal mind, and well calculated to satisfy it. All the Promises of the Word, the Invitations, and precious Declarations, are set forth as Food for his Children, and we can feed upon nothing else. All the Doctrines of the Gospel, and all the Perfections of God, as displayed in our complete Salvation—if these things are precious to us, this is another evidence that we are Children of God, and have a Right to his Ordinances.—Thirdly, by our _Clothing_. The Obedience of Christ to the Law, is a Robe, the best, or first Robe, lined with Love, and hemmed round with every precious Promise. This imputed to us by the Father, wrought out by the Son, brought into the Conscience by the Spirit, and apprehended by the hand of Faith, we are justified freely, by this covenant Act of Grace. This we sweetly enjoy, when _the Spirit bears witness to our spirits_—at all times we depend on it, for our Righteousness before God. _Humility_ is another part of our cloathing, as Children—_be ye clothed with Humility_. _Zeal_.—This at times is put on; the Exercises of the Graces of the Spirit, on their proper Objects, is called Garments; and while God says, _Put on thy beautiful Garments_, we can say, _I will greatly rejoice in the Lord_, _for he hath clothed me with the Garments of his Salvation_. This shews our Right to the Lord’s Supper. _Fourthly_, in our _Education_. God the Spirit trains us up in the way we should go. Hence it is written, _They shall be all taught of God_. We sit down at the feet of Christ, and learn the Emptiness of the Creature; the Vanity of the World; the Danger of a Form of Godliness without the Power; the dangerous Tendency of false Doctrines; the Devices of the Devil; the Workings of the old Man; the perpetual Warfare between the Flesh and the Spirit; the Difference between the Law and the Gospel; a Minister of the Spirit and one of the mere Letter; what it is to forget the things that are behind, and to be pressing on to know, win, and apprehend Christ as our Salvation, who first loved, choose, and apprehended us. These are some of the many Lessons we learn in his School—and who teacheth like him? We learn how to walk by Faith, live by Faith; to make use of Christ, as the whole Armour of God; and to rejoice in his eternal Love, and immutable Covenant—and these evidence our Right to the sacramental Communion of the Body and Blood of Christ.—I might here mention the _Corrections_ we received—_for whom the Lord loveth he chasteneth_, _and scourgeth every Son he receiveth_. Mark that! they are _Sons_. The kind Presents, the Love-Tokens, the Deliverances, the Support, the Protection, Care, long Suffering, Kindness, Compassion which our Father manifests to us, in public and in private; the Letters he kindly accepts from us, while we are out at School; the kind Answers he gives; the Presents he sends; the Indulgences he grants; all evidence he is our Father, and we his Children.—I now appeal to my own Soul, and to all who hear me, What know we of these Things? Examine yourselves; let a Man examine by the Touchstone of God’s Word: if the above are Things you have felt and known, in some degree, then you are welcome to the Sacrament. Approach the Table, let nothing keep you back—Obey his Commands, they are the Commands of a Father to his Children; of a King to his Subjects; of a Master to his Servants; of a Captain to his Soldiers; but, above all, the Intreaty of a dying Friend to those he loves. This leads me,

3rdly. _To answer some Objections_—there really is no end to objecting. I principally intend to answer the Objections of those who are Children of God, who through weakness of Judgment, and Faith, and for want of clear Evidences, scruple about their Right to the Lord’s Supper.—Here I scarcely know how to begin, the objections are so numerous. I will answer the few following: Some object, Because, say they, I am so very bad; I have such Evils in my Nature; such Thoughts in my Heart; such Fears I shall never be saved.—These Objections are frivolous; if you tarry till you are better, you will never come; you cannot come too bad to Jesus—_I will in no wise cast out_. You must come to every Ordinance, and to Jesus, as a Sinner, vile and polluted. Away then with that legal notion, that proud spirit! for this Objection arises from Pride: it is, in fact, saying, If I was better than I am, I should have less need of Jesus, and less need of his Grace. Besides, not any thing you feel can justify you in the breach of a plain Command.—_Do this in remembrance of me_. Another objects to the Table, because it is not essential to Salvation; then I wonder you do not object to hearing, to reading, to praying—for none of these things are essential to Salvation; and though it is not essential to your Salvation, you may find it essential to the Knowledge and Enjoyment of it. Here at the table, God has met with many. Besides this, though not essential to Salvation itself, yet it is an essential Command of the eternal Jehovah—_Do this_. Let his Word be obeyed whether essential to Salvation of not.—Another Objector says, I think it best to stay till I know more of myself and of God, and then I will come. This is acting against yourself, as well as the Command: if the Ordinances are designed to communicate Knowledge to the Mind, and you feel your need of Knowledge, you ought, above every other, to be in the use of that Ordinance, to gain a clearer Knowledge—_In the keeping thy Commands there is great reward_. We cannot get our Knowledge first, and then come to Ordinances; but in the Ordinances God may be pleased to give you clearer Knowledge. But do you obey his voice? _My Sheep hear_ (_obey_) _my voice_—_See that ye refuse not him that speaketh from Heaven_—_Do this_, _in __remembrance of me_.—Another Objector says, I think it right to wait till I see my interest clear. This appears very feasible; but, upon examination, this Objection falls to the ground. When our Lord instituted it and gave it to his Disciples, they did not make this Objection, and say, Oh, we cannot think of obeying your Commands, nor receiving the Bread and Wine at your Hands; because you have not yet manifested yourself clearly to us.—We read of no such Objection. What Philip said to the Eunuch on another occasion, may be applied to this—_If thou believest with all thine heart_, _thou mayest_. If you believe on Jesus, in such a way as to depend on him, look to him, and desire nothing in comparison with him, your Faith is to grow exceedingly, even up to full Assurance. By the use of Ordinances, then, in order to see your Interest clearly, obey his divine Word, _Do this_, and you shall be blessed, though not for, yet _in_ the deed,

Let not Conscience make you linger, Nor of Fitness fondly dream; All the fitness he requireth, Is to feel your need of him.