The principal Things relating to this INSTITUTION AS A MEMORIAL OF THE DEATH OF CHRIST. BY HENRY GROVE. TO WHICH ARE ADDED, 1.-A DISCOURSE on the Obligations to communicate, and an Answer to the usual Pleas for neglecting it. II.-DEVOTIONAL EXERCISES relating to the 12 SALEM: PRINTED BY JOSHUA CUSHING, FOR CUSHING & APPLETON. 1812. THE Chriftian religion, contained in the fcriptures of the New Testament, is fo called, because it is the religion of Jefus Chrift, which he taught partly in his own perfon while he was upon earth, and more fully by his apoftles after his afcenfion into heaven; from whence he fent down his Holy Spirit upon them, to lead them into the knowledge of all truth; and, by the gifts of languages and a power of working miracles, to enable them to propagate and eftablish it in all the earth. Among many things which fhow the great excellency of this religion, not only above the falfe religions of the world, but even that of Mofes himself (though that alfo was from God) we are to regard this as none of the leaft confiderable, that it is a moft reasonable and piritual fervice; having but two duties I B at belonging to it that are of a positive nature; is, fuch as might never have been duties, and would never have been fo without a particular and exprefs command of God for them. And these are, baptism, and the Lord's fupper. The outward action in both thefe is of itself indifferent, and obliges only by virtue of its being enjoined by one whofe authority we have no room to dispute. By baptism, they who had embraced the doctrine of falvation by Christ, took upon them the public profeffion of it, and were received into the number of his difciples; as all thofe in like manner are, to whom baptifm is now adminiftered. By communicating in the Lord's fupper, we endeavour to keep alive in ourselves, and to preserve in the world, the memory of the divine Author of that religion into which baptifm first enters us, This is a plain account of these two gospel ordi nances, with regard to the first and most general defign of each. The former hath a more immediate respect to the religion itself which we profefs; the latter, to the Author of it, in remembrance of whom 1 is inftitution of his is to be obferved throughout all generations. That men having fufficient evidence of the truth of the gofpel, fhould readily believe and entertain it, and believing it to be true, fhould openly profess it, is a dictate of natural reafon; in other words, a moral duty. But the obligation they are under to declare and profess their faith by the particular ceremony of baptizing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth not arife out of the nature of the ceremony itself, but is wholly to be resolved into the divine appointment. So again, that we should gratefully remember our benefactors, and that perfon, therefore, above all, who hath proved himself the greatest friend to mankind they ever had; is what reason, and all the principles of ingenuity, will not fuffer us to be ignorant of. But for setting apart bread and wine to this ufe by folemn prayer, and then eating and drinking in memory of our bleffed Lord, we have no other warrant but his exprefs command, Do this in remembrance of me. However, there is this to be faid for these two rites or ceremonies, that they have nothing burdenfome and difficult in the practice of them, and will bear an eafy and obvious appli |