Part 13

Further, the Apostle calls the ordinance now under consideration--_the Communion_--and partaking of it--setting at _the Table of the Lord,_ the cup--_the cup of the Lord. The cup of blessing which we bless, is it not the communion of the blood of Christ. The bread which we break, is it not the communion of the body of Christ._ 1. Cor. x. 16. Again, verse 21. _Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table, and the table of devils._ We may also observe, that the abolition of the Jewish passover, and institution of the ordinance of the holy Sacrament of bread and wine, in the room of it, is plainly intimated, when the Apostle calls Christ our Passover sacrificed for us--and directs us to keep the feast, alluding to the paschal feast, in a sincere manner. _For even Christ our passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth._ It is most easy and natural to understand this, of the Gospel-feast of the sacramental supper--and that this comes in the room, of the Jewish passover. This is the way in which it is generally and justly understood. Christians, in general, and all denominations, have from this and other very plain passages of scripture, been of the opinion, that the _Lord's Supper_ as a holy ordinance succeeds the ordinance of the Passover. There were two stated or fixed ordinances in the Jewish church, Circumcision and the Passover. There are two, in the Christian church, Baptism and the Lord's Supper. The latter, no doubt, came in place of the former. At least this hath been the common belief; and it will not be given up with out very solid reasons.--None, generally satisfactory, have ever yet been alledged, and it is presumed never will.----To evade the force of the above reasonings and plain scripture, it has been said, all that is contained in scripture relative to the sacramental supper, is only allegory--mere metaphor--and that the Apostle John speaks of a spiritual supper in the soul. That he describes the regeneration of the soul, by Christ's coming into it, and the sweet pleasures of internal religion, by his supping in the soul, in the following words, is granted.--And the language being highly figurative and metaphorical, is just and beautiful is also allowed. _Behold I stand at the door and knock; if any man hear my voice, and open the door, I will come into him, and sup with him and he with me._ The spiritual supping of Christ in the regenerated soul, or his imparting to it, divine consolations, no more proves that there is no ordinance of the Lord's Supper, to be a _standing ordinance_ in the Church, to the end of the world, than the first verse in the book of Genesis proves it. It doth not refer to it, so much as in the remotest degree. Before a person can bring himself to believe in such a strange perversion of scripture, he must have resolved that he will understand nothing, according to what is in truth. What will not man do, to get clear of plain truth! How will he twist and pervert the plainest words!----

It hath also been alledged, that our divine Lord, directed his disciples to wash one another's feet as a token of humility--John xiii.--from the 4th to 15th verse. There is no word, in this whole transaction, that can possibly denote that _washing of the feet_ was to be a standing ordinance in the New Testament-dispensation.--Most plainly doth Christ tell them, that what he had done was only an _example_ of humility, or significant way to teach them this important Virtue. It was an outward action calculated to impress their minds with a sense of the duty of being meek--humble--condescending--and forbearing. So they understood it--for they never practised it as an ordinance. We have a right to say they did not, because, we are no where told of their observing it as a divine ordinance. So Christians have, in general, understood it.--One very small handful of pretended followers of Christ have understood it differently--and observed it as a CHRISTIAN RITE. But admitting it to be an ordinance to be observed in Christ's Church, it doth not disprove the other ordinances.----Upon the whole, we may as well deny any duty as the ordinance of the Lord's Supper. We may with as good reason affirm that all the scripture is mystery, and none of it capable of being understood, as to affirm that what it says relative to the institution of the Lord's Supper as a _standing ordinance_ to be continued in his Church to the end of the world, his second coming to judgment, is only mere metaphor--allegory, or figurative language.--But it is one thing to show malice against God's special ordinances, and another to disprove them. All who reject, despise, and deny them, cannot, with any consistency, pretend to receive the word of God, as the only rule of faith and practice.

Having reviewed the scripture account of the Institution of the Lord's Supper, as a standing ordinance, in the Christian Church, to be continued to the end of the world.--We shall, as was proposed, examine

II. Very briefly into its nature, and enquire who may rightly attend upon it.--God is infinitely wise, in all that he requires of us, as duty. He never did require, or enjoin upon man what was inconsistent with his wisdom or goodness, or when complied with, would be of no benefit to him. The ordinances of the gospel are spiritual in their meaning, and highly subservient to the purposes of fervent piety.--And the ordinance of the Supper, is an ordinance wherein by giving and receiving _sensible signs,_ we show forth the death of Christ till he come to judge the world at the last day. By visible signs, it represents to us the body and blood of the Saviour. The material emblems, the bread and wine, convey to us, or signify spiritual things; and are designed to impress the mind, with the liveliest ideas of the dreadful sufferings of the son of God, of his blood shed, and body broken for us, by the aid of our external senses, our eyes and taste.--By these Elements, as they are termed, we behold him crucified afresh:--as groaning on Calvary:--as expiring on the Cross:--as rising from the dead:--as bursting asunder the cords of death:--as ascending up into heaven:--as sitting at the right hand of God:--as an all-willing and all-powerful Saviour. Our eyes see it, in the sensible signs. May our hearts realize it! The duty of remembering our Redeemer, in the memorials of his dying love, is most reasonable. We consist of body and soul, and in this ordinance, the apprehensions and devotions of the latter, are aided by the senses of the former. This is treating human nature as being what it is. Had we no BODY, or were we unembodied spirits this ordinance would be absurd.----

It may be here pertinently added, God has had his sacramental institutions in every age of the world--even, before the FALL of man. In a state of innocence, before the Apostacy, the tree of life was the Sacrament, or standing sign by which Adam was to be confirmed, if he had maintained his integrity.--The Rain-bow, a natural phænomenon, was expressly appointed by God, as a sacramental sign, by which his covenant with Noah was ratified, and in which he promised that the world should not, a second time, perish with water.--In the Jewish dispensation, the Passover and circumcision were two noted sacramental institutions, by which God's covenant of grace, was confirmed.--And in the last, best, and most perfect dispensation of all, the Gospel, are two most plain and important Sacraments, Baptism and the Lord's Supper.

In all these instances, the wisdom, goodness, condescension and grace of the Supreme Being are remarkably manifested. He considers what we are, weak and frail Creatures. He treats us as being what we are, imperfect Creatures; and hath, in the sacraments, appointed outward signs to assist us in conceiving rightly of divine things, and to move and affect the heart.

2dly. The nature of the ordinance of the supper is a commemoration of the sufferings of a dying Redeemer. This is sufficiently proved by the very words of the blessed Jesus in the original institution and distribution of the Elements. THIS DO IN REMEMBRANCE OF ME. He, as our passover, is sacrificed for us. We are then to remember him, principally, as dying for us:--as bearing our sins in his own body on the tree:--as our propitiatory sacrifice:--as our righteousness. This needs no other proof, than the very words used in the distribution of the outward signs. _This is my body which is broken for you_:--broken with an inconceivable weight and variety of sufferings.--So again, _This Cup is the new Testament in my blood which is shed for you:_ shed for you--a ratification of the new covenant, which is the meaning of the word Testament here.--Who can hear the divine Jesus--who can see him holding out life and glory, in these appointed signs, saying eat, _O friends, and drink ye all of it,_ without being melted into love, gratitude, and a cordial compliance!--The sacramental supper, then, is a memorial of his dying love, bleeding piety, and wonderful grace.--By it, as the Apostle expresses himself, we _show his death_ TILL HE COME--till he come to visit our guilty world as the final judge. As a dying friend he gives us this memorial of his love. He knew that we, in this wicked world, and amid its concerns and temptations, should be apt to forget him in the riches of his grace and bitterness of his death. Accordingly that the manner of his death, and magnitude and variety of his sufferings might never be effaced from the mind, the same night in which he was betrayed, he instituted this precious Ordinance, and bid all his followers, to remember him in it, with all the weight of his divine authority, and affection of ardent friendship.----And can we forget thee, O suffering Immanuel! Whom should we remember, if we forget thee!--Can our cold hearts be unmoved at those things, which thou didst undergo for us!--Can any pretend to be thy disciples, deceiving mortals, and still exert themselves to persuade others not to remember thee, in thy DYING COMMAND!

3dly, The sacramental supper is a Communion-Ordinance. _The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread and one body, for we are all partakers of that one bread._ This ordinance from these words is often called, by way of eminence, the Communion; and it has been celebrated ever since the days of Christ, as a _standing ordinance,_ in every Country, where the Gospel hath been enjoyed by all denominations of Christians, except some deniers of all outward ordinances. Serious and enlightened Christians have always highly valued it. They have always loved it. They always deemed it a blessed privilege to remember their dear, departed Lord in his own appointed emblems. And while attending upon this great Christian solemnity, the Communion-Table, we commune with one another--with our Father who is in heaven--and with the Redeemer of a fallen world.--As brethren we sit at the same table, commemorate the same suffering Lord, participate in the same rich provision. This shows our union in all essential doctrines, our charity; that in the things of God and Religion we have one heart, one Lord, one hope, one faith, one baptism, one God and Father of all, and that we acknowledge one another as fellow-Christians. We stand, as it were, at the foot of the Cross, beholding the awful sufferings of our Lord, and professedly rest all our hope on his merits and precious blood, our hope of pardon, hope of peace, hope of acceptance with a holy God, and hope of eternal blessedness in heaven.--We also commune, by the divine spirit, with God himself. A spiritual intercourse, at the Sacred Gospel-Passover, is maintained between him and his pious people. He communicates, by the influence of his holy spirit, his love to them; and they pour out their hearts, desires, and prayers before him, and to him. He draws near to them, in mercy, and in the tokens of his favour. They draw near to him in duty. Hence he is said to dwell in them. He smiles upon them through the Son of his love. He owns them in the covenant of grace. He pities them in all their sorrows. He comforts them with his own consolations. He establishes them in the truth and right way. They are, in fine, seated at his own table--a Father's board, upon the best provision.--What a high privilege! What a sublime felicity!--

And who may rightfully attend upon, and enjoy this divine Ordinance? The answer is, all Christ's disciples. His professed followers who believe in him, and obey his precepts. All are bound to honor the God of ordinances. He alone can make them profitable and savingly beneficial. Without him, they will be inefficacious.--And to have a right to approach them, we must profess the religion of the Gospel, must admit all its essential doctrines. And behave and conduct accordingly. _Do this in remembrance of me_ is the absolute command. And we are to remember a dying Redeemer, as his friends, as his followers. All, therefore, who have a disposition to live a life and piety and Virtue, to perform the duties thereof, and to walk in the fear of the Lord all their days, may, and ought to approach the holy ordinances of the Gospel.--

In the review of what hath been offered, we infer the indispensible duty of partaking in divine Ordinances. It is as much our duty, as professed Christians, to remember the sufferings of the Lord Jesus Christ to atone for sin, in his own appointed way, as it is to practice the moral virtues of compassion, honesty, or truth. A positive duty is absolutely binding. When it is made known to us, we may not neglect it any more than a moral duty: though moral duties may be more important, and be not to give place to positive: for _God will have mercy and not sacrifice._ If _both,_ as both are obligatory, cannot be complied with, under certain given circumstances, the _moral_ claims the precedency. All, therefore, are obligated to prepare themselves to wait on God, and to honor him in his own institutions. None can excuse themselves. And what is required on their part hath now been concisely stated.

Again, from our subject we see how exactly we follow Christ in the way, in which we attend upon the Sacramental Supper. We profess to follow him altogether, and to make nothing essential, which he doth not make essential. Every communicant is left to his own opinion and free liberty to stand, or sit, or kneel, as he conceives is the will of his divine Lord. As our professed aim is to honor God, and Jesus Christ, we endeavour to make the revealed will of our Lord, in this Ordinance, our rule. Did he set apart the sacramental bread by prayer, so do we. Did he do the same as to the Cup, so do we. Did he close all by an hymn of praise, so do we. We close the solemnity by a well adapted religious song of praise to God and the Saviour.--

We infer, further, from what hath been said, how painful to the real lover of Virtue and piety it is to reflect that this divine Ordinance, upon which we have been discoursing, should be so much disregarded, as it is, among those who call themselves Christians. Some profane it. Some deprecate and speak evil of it, and of all divine institutions even the christian Sabbath and Christian worship. Some cast off prayer, and maliciously and impiously reproach all christian duty. In this Country, it is with difficulty, that many who, in the judgement of Charity, are Christians, can be persuaded to honor God in his special ordinances. How melancholy the idea!--But what is of all the most affecting is, that there should be so many open enemies to that very Redeemer, who died on purpose to save man, lost man! For he came to seek and save that which was lost. His sceptical scoffers, will not have him to reign over them. Such should remember the observation of the wise man respecting the Deity's treatment of scorners. _Surely HE scorneth the scorners: but he giveth grace unto the lowly._--Those who deny Jesus Christ in his word, in his worship, and in his ordinances, and will not have him to save them from sin and misery, will never have any salvation at all. _If ye believe not,_ says our Lord, _that_ I AM HE, the promised Messiah, _ye shall die in your sins._

To conclude all--IN THE ABOVE DISCOURSE, I have endeavoured to plead the honor of the only Saviour in his holy ordinance:--I have enquired what saith the scripture, not what men have said, or Councils decreed. If in any thing I have misapprehended, or misrepresented divine truth, I hope it may be forgiven me by a gracious God; and that all my sins may be washed out, as to their guilt, in the precious blood of that Jesus, whose Religion I solemnly believe to be divine, and on whom I am entirely willing, after the most deliberate examination of his celestial pretensions, to risk my ETERNAL FELICITY.

DISCOURSE IX.

Baptism by water not a piece of Superstition, but appointed by Jesus Christ.

MATTHEW xxviii.--and this part of the 19 verse.

_Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost._

Every true friend of Christ and his Religion mourns over every departure from the duties he enjoined, the doctrines which he taught, and the Ordinances which he appointed. The more sincere and cordial his friendship, the more dear to him, will be the duties, the doctrines and the institutions of his divine Lord and Master.

We should be exceedingly solicitous, then, to abide in the doctrines of Christ, to preserve Gospel-ordinances in their purity; avoiding carefully all human additions, supplements, and traditions; adhering to the original primitive simplicity of Gospel-worship and order; rejecting all that Christ rejects; holding to all, to which he holds; hoping all from him; and keeping from whatever contradicts his doctrines. All the appointments of the Savour are to be highly esteemed, and diligently observed by his professed people. And one of these, is the Ordinance of Baptism by water, to be a _standing ordinance_ in the Church to the end of the world; of the clear and express institution of which it is now proposed to lay before the audience, a plain and faithful account from scripture; being in the enquiry wholly directed and guided by what Christ and his Apostles have left us, have said, and practised respecting it.

So far, my hearers, as I know my own heart, I would cheerfully give up any thing, which I could not find duly supported in scripture understood in its plain and natural sense, and not perverted by ignorance and wilful misrepresentation.--That the ordinance of water-baptism has been greatly abused and perverted, is readily acknowledged. Different denominations of professing christians, have entertained different opinions about its nature, as well as the subject and mode. But different opinions and different practices do not disprove the reality of the ordinance, or its utility as a christian privilege. They are however a full proof of the weakness, prejudice, and imperfection of human nature. If we must relinquish all that has been perverted and abused in religion, or disputed and differently understood, we shall have nothing left. We must, as many have done, commence infidels. For there is no article either of religion or morals but has been disputed, perverted and differently understood. I hope for a patient and candid hearing of the arguments, which shall be alledged to prove that baptism by water or christian baptism is not a piece of superstition, but APPOINTED by Jesus Christ.--I would attempt humbly to enquire, what is the mind or will of God, as revealed in the holy scriptures, concerning christian baptism. I have taken all proper pains to search them, looking to the Father of lights for his guidance and spiritual illumination--to weigh and compare what they affirm, and to examine the original language. I hope, by divine grace, to be preserved from all error in opinion, and intemperance of words, or harsh and uncharitable expressions, being fully persuaded, _that the wrath of man worketh not the righteousness of God._----

The words chosen, as the subject of present meditation, make a part of that great Commission, which our Lord after his resurrection and before his ascension to his Father and our Father, to his God and our God, gave to his Eleven Disciples or first Ministers. The whole Commission runs thus, _Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. And, lo! I am with you always even unto the End of the world._ To remove all possible doubt, if any could remain, of his authority to ordain and commission them, he informs them, that all power was given unto him, in heaven and on earth: power to do every thing in his church, and even to render the whole system of nature obedient to him. He appointed the time and place, when and where the _eleven disciples_ were to meet him in order to be invested with the commission to preach his Gospel, to gather and organize churches, and to admit converts to the Sacrament of baptism. _Then the eleven disciples went away into Galilee, into a mountain where Jesus, had appointed them. And when they saw him, they worshipped him, but some doubted. And Jesus came and spake unto them saying, all power is given unto me in heaven and in earth._