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conduct, which had no reference to rites and ceremonies The spirit which he manifested was ever the same, and in this we are solemnly bound to imitate him.

Q. Was John's Baptism, Christian Baptism?

A. The Baptism administered by John, we cannot consider Christian Baptism, for the following reasons:

1. John's Baptism was a rite preparatory to the reception of spiritual blessings. "I indeed baptize you with water unto repentance, but he shall baptize you with the Holy Ghost,

and with fire." a

"Then

2. John's Baptism was confined to the Jews. went out to him Jerusalem and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." b But Christian Baptism was to be applied to Gentiles, as well as Jews. "Go ye therefore and teach all nations, Baptizing them," &c. c

3. We have no account of any precise form, in which John's Baptism was administered; but the form of Christian Baptism, was explicitly given by the Saviour himself.

4. John's Baptism was preparatory to the introduction of the gospel dispensation, and of course could not belong to it. "He was sent to prepare the way of the Lord." d

5. But the most convincing evidence that Baptism, as administered by John, was not Christian Baptism, is derived from the fact that some who had been baptized by him, were re-baptized by the Apostle Paul. e

Great pains have been taken, we are sensible, to prove that the expression "When they heard this," &c. referred to what was done when they were baptized by John. If this interpretation is to be relied on, then it must follow that the Apostle Paul laid his hands upon all that had ever been bap

a Mat iii, 11 b Mat iii, 5, 6 c Mat xxviii, 19 d Mat iii, 3 xix, 1-7

e Acts

tized by John. "When Paul had laid his hands on them." This word them, certainly refers to those who had been baptized in the name of the Lord Jesus.

Christian Baptism.-Dwight's Theology-Peter Ed

wards.-Clinton,-Prime.

SECTION XVIII.

The Lord's Supper.

Q. What is the design of the Lord's Supper?

A. It is designed to commemorate the sufferings and death of Christ. "This do in remembrance of me." a

Q. What are the benefits to be derived from commemo rating the sufferings and death of Christ?

A. The benefits to be derived from it are many.

of men.

1. It presents to the mind through the medium of the senses, the great sacrifice that has been made for the redemption. One moment's reflection upon our own experince, will show us how much more easily and deeply our minds are affected by sensible representations, than by appeals simply so the understanding. We can be told of the slaughter of hundreds and thousands in the field of battle, and our minds will be less affected, than with the sufferings of a single individual, who is before our eyes. In great wisdom and condescension, God has given us an institution, which by a symbolical representation, places the death of Christ, an event which of all others is the most important to us as sinners, in a manner which in point of interest, approaches toward the reality itself. The symbols are simple, and the resemblance is such,

a 1 Cor. xi, 24.

as to convey the mind with the greatest ease, back to the affecting scene, they are designed to represent. We need but little faith to see, through the bread and wine, the body and blood of our Redeemer.

2. This ordinance, has a direct tendency to strengthen our faith. It will be recollected that one important evidence of the truth of divine revelation, was drawn from a view of this institution. It is represented as having been instituted by the Saviour himself. It is abundantly attested by the Apostles, that it was observed by them, and it is equally evident by the writings of all the friends of christianity, that it has been invariably observed, from that time to the present. Further, we see not how it is possible for this institution to have been introduced, at any period after the death and resurrection of Christ. Those to whom upon this supposition it must have been first proposed, would have seen that the Apostles and primitive Christians had not obeyed the positive commands of their Lord, and of course that they did neither believe him to be divine, nor that he had risen from the dead. But it is still more absurd to suppose that the institution was established by the Saviour, and observed by the Apostles, (which we have shown must have been the case) unless the events which it is designed to commemorate, were facts. The Apostles were in circumstances in which they could not have been deceived. They must have known whether the Saviour had wrought miracles, died and risen again from the dead. We

may then look upon this institution as a standing monument,

erected and guarded by the providence of God, to bear unequivocal testimony to the death and resurrection of our Saviour, down to the end of time. "As often (says the Apostle) as ye eat this bread and drink this cup, ye do shew the Lord's death till he come. a

a 1 Cor xi, 26

3. By the observance of this rite, some of the most impor. tant doctrines in the whole system of our faith, are frequently and deeply impressed on the mind. It has been observed that sensible representations, more deeply affect the mind, than mere abstract appeals to the understanding. This is true not only of our Saviour's death, but of some of the important doctrines of the gospel. The guilt of sin is here exhibited in the most striking and impressive manner. It is the testimony of God, that nothing less than the blood of his Son, could make an atonement for it. We are taught by this institution with equal clearness the necessity of an atonement. The holiness of God's law, and his determination to support it, together with the infinite love of God towards mankind, &c. We are taught from this institution something of the nature of the atonement; at least we are taught, that something more is meant by it, than merely the example of Christ. We can scarcely conceive why we should be required to bring the Saviour so often to mind, and that by a ceremony which refers us directly to his death, if it is barely his example, in the various circumstances in life, from which we are to de rive advantage.

Q. With what temper of mind should we approach the table of our Lord?

A. 1. With a spirit of penitence. How can we but be penitent, when we have before us the most conclusive evidence of our guilt? Every Christian, it must be believed, has become so far acquainted with his own heart, as to know that it is deceitful. He will of course be far more willing, to place implicit confidence in the testimony of God concerning his own character, than in his own reasoning, unaided by revelation. As he cannot believe that God would send his Son to die for sin, unless it were the only way by which pardon could be offered, and the character of God supported, he must feel that he has before him the most convincing evidence

of the exceeding heinousness of sin, that can be placed "before the mind.

2. We are to attend this ordinance with meekness and humility. That view of our guilt with which we are furnished by this ordinance, can scarcely fail of leading us to feel, as well as see, our unworthiness. The direct tendency of this

feeling, will be to produce meekness and humility. The same effects may be expected from that comparison of our characters with that of the Saviour's, to which a view of the symbols of his body and blood, naturally invite us.

3. We should approach the Supper of our Lord with live. ly emotions of gratitude. We have before us a sensible representation, of the unbounded love of Christ. And when we remember that the sufferings and death to which this ceremony refers us, were endured for us—for beings, who are at an infinite remove from having any claim, on the footing of justice, to his interference; surely if we can remain ungrateful, we must conclude that we are unprepared, for this spiritual and holy entertainment In the sufferings and death of Christ, we see the eternal Jehovah bringing himself down, by a mysterious connexion with our natures, to our circumstances and to our apprehensions; we see the price that he has paid for our hopes, concerning what we now are, and what we expect to enjoy, during the eternal ages to come.

4. It is important to come to this ordinance with faith. Without faith, this whole representation will be an uninteresting ceremony. Faith will enable us to look beyond the symbols, and see the character, and the transactions, which they are designed to present before the mind.

5. When we come to the table of the Lord, we should possess a spirit of forgiveness toward our enemies. Can we look at the pains which he has taken, that he might offer pardon and forgiveness to us, and then contrast the unreasonableness of our enmity to him with the love which is manifest

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