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iy faid, that the holy Sacrament is a quickening, chetishing, comfortiog, and confirming ordipadce.
Minister.) No doubt bot the worthy prepared receivers of . this blessed baaquet, have by a due participation found their • love inflamed, their faith strengthened, their obedience con
firmed, their humility increased; fo that they have appeared • vile in their own sight, and have had ao utter deteffation of • all fin, aad aa eardeft expectation and desire, after the glo• rious appearance of their blessed Lord aod Redeemer.'
Christian.Sir, since the benefits and blefings are lo great, it makes me the more earbestly long to be a communicant in these sacred mysteries.
Minister.] 'It is the duty of all Chrill's ministers, to give the facramental bread of life, and the cup of confolation, to • those who huager and thirst after Jesus Christ, and his righ• teousnefs and kingdom. And oow I have told you your duty, • I thall be willing to declare to you the Oature and the circum• Ntances of this blessed ordinance.'
Christian.) Sir, I moft confefs I am got so well joftructed herein ; and if I may not be too troublefone, would be very glad to understand what this holy ordinance is, and why it is called a lacrament.
Minifer.] It is a feal of the covenant of God in Chrift, wherein, by certaio outward figos, instituted by our Saviour, • Christ and all his benefits are ligeified, conveyed, and sealed • to the worthy receiver. The word sacrament hath been ad• ciently used, both to figoify baptism and the supper of the
Lord; and was taken up by the ancient fathers, from the .: oath by which the Roman toldiers were fworn to their duty, 6 and were not admitted to be soldiers, until they had folemó. "ly taken that dath or facrament.' It is called by several other "names in Scripture, namely, breaking of bread, Aats ii. 42. • the Lord's table, i Cor. x. 21. the communion, i Cor. I.
Christian) Pray, Sir, how many facraments were instituted under the New Testament, and by whofe authority were they appoiated ?
Minifter.] · There are only two, baptism, and the Lord's • fapper ; and they were ordained by the fole and immediate • authority of Jesus Chrift; aod those other five which the Pa. • pists have added, and called by that name, as order, or or• daining of priests, peonance, marriage, confirmation, and ex• treme uoction, or anointing at the hour of death; all thiefe Weré neither immediately instituted by Christ, nor have the proper ends of a facramenti
Christian.) What are the elements to be used in th. lacrameor of the Lord's fupper ? Minifter.) Bread and wine, and no other, Luke xxii. 194 And all communicants are to receive both of them,
and i , of the
• Papills, who give the people the bread, or wafer only, Done * But the prielt rēcéiving both the bread the wine. And . this without any found reason, or fcripture-warrant; and
they may as well corrupt, totally abolish, or add to any of the ordinances and inftitutions of Christ Jesus, as presume to do this.'
Chriftian:] What resemblance or congruity is there between bread and wine, the ligos, and what is ligoified by them in the Lord's fupper?
Minifter.) Bread is lo neceffary, that it is often put for all * kind of food, and neceffaries; and the least morfel of it is * completely bread. Thus Christ is food, and all necessaries o to the soul; and every worthy communicaót receives a whole
and complete Christ : And as corn is not bread, till it be * Bruiled or ground; fo Jesus Christ had not been food for us, • if he had not been bruiled with wounds aod forrow. And as
bread is the common food of all people, fo is Jesus Christ of is all real Christians Again, as bread being a solid body, may
properly deaote the body of Chrift; fo wide, being liquid, may represent his blood : And as wide is preffed from the grape, to the blood of Jesus was forčed out by his agony, and the wounds of the cross."
Christian. May not the bread and wine at our common tables fignify the fame thiog?
Minister.] No; because this is folemnly set apart, and confecrated to facramental
' use by prayer and blessing, and by ap: plyiog the words of our dear Redeemer used in the institution r of this ordidance;'
Christian..] is not the bread and wine after confecration tranfubftantiated, or transformed from the substance of bread and wine, into the real substance and effcace of the body aod blood of our Saviour; lince Chrift's own words are, This is my body, &c. This is my blood, &c.
Minister.] No, by no means'; this being a Popith error, • attended with many absurdiries and idolatrous practices. But *it is the body and blood of Christ, in the sense that Christ
spake it ; but he did not fay, This is no longer bread is fube • staoce, but the very substance of my body. And such phra• ses are often used in scriptore, and yet not always to be takes * in a striet feore, no more than that “Rock was Christ, and ." I am the true vine, the door, the shepherd,” dc. More
over, Christ intended it for a facrament, that is, a sign of • what it represents ; now it cannot be the real body of Christ, • and the sigo of it also. Again, our senses of feeing, smelling, ' and tasting, assure us that it is bread and wine, and no way • fubftantially changed after the words of confecration. And • if we must deny our senses in this, we may as well doubt • whether these words, This is my body, &c. be recorded in • holy scripture, though we see them there.'
Christian.? If the bread and wine be not the body and blood of Christ really and substantially, how then doth the true believer, in receiving, eating, and driokiog, them, receive, eat, and drink the body and blood of Chrift?
Minifter.]' By receiving those elements fo confecrated, as
figos, feals, and conveyances of Christ and his benefits to . the foul ; and a true Christiao hath them conveyed to him • thereby, as really as a writing uoder hand, seal, and witnes• ses, can convey lands, or other benefits, which are not really . in the writings themselves.'
Cbriftian.) What are the actions of the minister, in admini. stering this ordinance ?
Minifer.] • After blessing the bread, he breaks it, and delivers it to the communicants in the words of Jesus Christ,
signifying thereby a crucified Jefus, who was woooded for • our transgreffions. He then pours out the wine in the light • of the congregation, and delivers that to them also, after • blessing it in the words of Christ. And hereby is represepted * to us, our dear Redeemer (hedding kis blood for us; which * is the facrifice of atonemeot, whereby we obtaio remission of • lios. lo which action, the mioister, standing in Christ's "stead, as his minister, (whereio Christ is present, and by his • Spirit and authority) doth as really tender and bestow himself
and benefits, as if he had spoken the same words in his owa • visible perfon.'
Christian.] But fay fome, fince our Saviour restrained this ordinance to the time of his coming ; he being come in the Spirit, it is now at an end, and abolished.
Minister.j. If these enthufiafts mean the coming of the Spi• rit, in its fanctifying operations ; then it seems, that it was
appointed only for vabelievers; and that the disciples, who
* communicated with Christ at the institation thereof, had not & the Spirit, but were unbelievers; which is false and absurd. « If they mean the extraordinary gifts of the Spirit, or the • pouriog it forth in an extraordinary measure ; the practice of « the apostles and the church of God, both at that time, and • long after, will abundantly contradict that affertion; Alts ii. « 42. 1 Cor. x. 16.
Chriftian.] What are the benefits that Christ" gives, and we receive, in this ordinance ?
Minister. ] The exercise and increase of every grace; the cleansing our souls from the guilt of fin; healing the wouods • which lin hath made in our consciences; a confirmation of • the truth and promises of God; an humble and holy delight • in Christ, and our fellow Chriftians ; and a more earnest longing for, and expectation of, the blessedness of the life to
And is an ordinance chiefly intended for confirma. • tion of our faith, love, and increase in grace ; fo that do • person ought to come thereuoto, but in faith.'
Christian] What are the pecessary preparations for this fo. lemon ordinance ?
Minister.] (1.) That a man have the habit of faith. (2.) • That he have an hearty disposition and willingoefs, to re• ceive Christ as his Lord and Redeemer. (3.) That he be in • charity with all men ; Joho i. 7. Matth. xv. 26. We must • also exercise renewed acts of repentance, apd clear up our • interest in Christ, and have our souls full of faith and love to. « ward him.'
Christian.) Sir, there is one scripture that, I believe, discourages many from partaking of the Lord's table; neither do I indeed well understand it: i Cor. xi. 27, 28, 29.
« Whosoever (hall “ eat this bread, and drink this cup of the Lord unworthily, “ Thall be guilty of the body and blood of the Lord. But let
a mao examine himself, and so let him eat of that bread, and " drink of that cup. For he that eateth and drinketh un“ worthily, eateth and drinketh damnation (or judgment) to " himself, pet discerning the Lord's body.”
Minister.] · I am indeed of the opinion, that the want of right understanding this scripture, has been a stumbling• block to many, asd fo I shall endeavour briefly to explain it, • The apostle bere truly represents, and very much aggravates • the danger of voworthy receiving this holy facrament : but • he does not deter the Corinthians from it, because they had • sometimes come to it without due reverence; but exhorts them to amend what had been amiss, and to come better pre.pared aud disposed for the future. And therefore, after that • terrible declaration, that "Whosoever shall eat this bread, !" aod drink this cup of the Lord,” &c. He does not add, I therefore let Christians take heed of coming to the Lord's • table; but let them come prepared, and with due reverence; ! Dot as to a common meal, but to a solemo participation of • the body and blood of Christ: “But let him examine himsri self; and so let him eat of that bread, apd drink of that •!' cup.” For if this be a good reason to abstain from this • ordinance, for fear of performiog it ip ap undue manner
then a wicked map may as well lay aside all other haly duties, as prayer, bearing, and reading the word of God, for fear
of 'the unworthy use of them; lince,' The prayer of the 5 wicked, (that is, one that resolves to continue lo) is an aba I mination to the Lord. And Chrift says, Take heed how you • hear. And the apostle says, that those who will go believe the gospel, it is the favour of death to them: That is, it is deadly, and damnable to foch persops. Now there is as much reason for men to give over praying, or attending on the word of God, as pot to receive the facrament; face he that prays unworthily, that is, without spiritual benefit and • advantage, is guilty of great contempt of God, and Jesus $ Christ, and aggravates his own damnatiop; as well as he
who by partaking of the Lord's-fupper vpworthily, cats and • drinks his owo judgment And when the apostle adds,
" But let a mao examine himfelf; and To let him eat of that $" bread, and drink of that cup :" It seems clear, by the oc.
casion and circumstances of his discourse, that he does not in. • tend we should examine our Itate of grace, whether we are • true believers or no, and sincerely refolved to continue fo; but he speaks of the actual fitness aod worthiness of the Co.
rinthians at that time, when they came to receive the Lord's & fupper. And therefore, ver. 20. he sharply reproves their • irreverent and gofuitable carriage at the Lord's table : they • coming thereunto disorderly, one before another. It was
the custom of Christians then, to meet at the feat of charity, in which they did communicate with greaty fobriety and tem;
peraoce ; and when that was ended, they celebrated the • Lord's fupper. Now, among the Corinthians, this order 4 was broken : The rich met, and excluded the poor from
this common fealt; and after an irregular fealt, (one after
another eating his owo supper as he came), they went to the & facrament in great disorder ; Ope was hungry, having eaten