cation, as figns, to the things fignified and intended by them; which, no doubt, is one reason of their having been chofen by our Saviour for this purpofe. I fay one reason, not the only one; fince, be fides this, another inducement feems to have been, that he might not depart, further than was neceflary, from the received customs of the Jews; among whom, as frequent wafhings were a great part of their religion, fo John, his forerunner, came baptizing with water, in token of that repentance by which they were prepared for the kingdom of heaven, or the gofpel difpenfation, which was then at hand. And in eating the paffover, it was their manner, having taken bread, to blefs and break it, and to hallow or blefs feveral cups of wine, one of which particularly was called the cup of bleffing; which is the very name that is given by St. Paul to the cup in the Lord's fupper. (a) But then our Saviour, adopting these Fites into the worship of the Chriftian church, affixes another meaning and use to them, and prefcribes a different form of words in the adminiftration. In a word, man being a creature very much (a) 1 Cor. x. 16,

influenced by his fenfes, and fo too apt to forget things fpiritual and unseen, it seemed good to the Divine Wisdom fo far to confult his weakness in this refpect, às to adorn our holy religion with these two emblematical reprefentations; which being but two, and admirably fitted to anfwer their end, have no need of any thing further to be faid in their vindication.

Thefe ceremonial inftitutions are commonly called by the name of facraments; which, though it be no fcripture term, but borrowed from the language and cuf toms of the Romans, is yet retained, and grown into univerfal ufe; because, as it originally fignified the oath which foldiers took to be faithful to their general, it is properly enough transferred to denote the affectionate zeal and inviolable fidelity which the followers of Jefus, in baptism and the Lord's fupper, profefs and promife to the Captain of their falvation.

SECT. I.

THESE facraments are,

A plain indication of man's being in a state of apoftacy and diftance from God.

Not the

The apparent meaning of these facraments fhows it. For what is baptifm? putting away the filth of the flesh, but our becoming clean and pure in the fight of God. Chrift is therefore faid to have lov ed the church, and to have given himself for it, that he might fanctify and cleanfe it with the washing of water, by the word; that he might prefent it to himself a glorious church, not having spot or wrinkle, or any fuch thing; but that it should be holy and without blemish, Eph. v. 25, 26, 27. The fanctification, or cleanfing, is by the word, or doctrine of the gospel, accompanied with the operation of the Divine Spirit; and only with the washing of water, or baptifm, as the fign of this moral and inward cleanfing. And who are they that have need of cleanfing, but fuch as are defiled? Which fhows, that till we are fanctified by the word of God (which fanctification is fet forth by outward baptifm) we cannot please God. Again, what is the Lord's fupper, as to one principal part of its intention, but a commemoration of the atoning facrifice made by Chrift's death on the behalf of mankind? And who but finful, rebellious creatures could need a facrifice of reconciliation to be of

fered for them? So far, then, these ordinances have no very comfortable meaning. But,

2. They are a welcome evidence, and no lefs plain, of man's being in a recoverable ftate: That though the condition of this finful race of creatures be, without the grace and mercy of God, exceeding deplorable, yet, through this grace, it is not hopeless, but much otherwife; the ordinances of baptifm and the Lord's fupper being on purpose instituted, in concurrence with the other means of grace, to bring us into, and build us up in, a ftate of falvation by Jefus Chrift: they are feals of the cove nant of grace, which, out of the infinite mercifulness of his nature, and to thew his well pleafednefs with the righteoufnefs and obedience of his moft beloved Son, the great Mediator, God hath gracioufly entered into with finful men. And, here, Jet it be matter of joy to us, and thanksgiving to our merciful God, that when, through the fin of the firft man Adam, and the weakness and disorders of human nature thereby occafioned, there was no more room for a covenant of innocence; the Second Man, who is the Lord from heaven, brought in a new and better covenant;

better, whether we confider the terms of it, fo admirably fuited to our fallen ftate, or the grace and the glory promised. For this invaluable covenant we are indebted, under God, to the mediation of our compaffionate Redeemer, Jefus Chrift. His death procured reconciliation with God; and the fupper he bequeathed us is a standing memorial of his death. And from hence it is I fhall take my direction. in explaining this facrament.

The main and direct intention of the Lord's fupper is, to be a perpetual com. memoration, or remembrance, of the death of Chrift. This appears from those words of the Apostle Paul, (1 Cor. xi. 26) As often as ye eat this bread, and drink this cup, ye do fhew the Lord's death till he come. So that we have no furer or easier method of fettling a right and diftinct notion of this ordinance, than to confider the death of Chrift, here prefented before our eyes, under those feveral views in which it is capable of being contemplated by us.. The following are fome of the principal..