as the Scriptures have laid no stress on the time of celebration, it has been determined, I think, with entire propriety. I cannot but observe here, that as the time, and manner, of celebration, when this ordinance was instituted, are distinctly exhibited: those, who contend so strenuously for Immersion, as essential to the ordinance of Baptism, from the meaning of the word Barrigw, and the few hints, which they think they find in the language of the Scriptures, at the best doubtful, are bound, on their own principles, to spread a table in the evening, to sit in a reclining posture, and thus to celebrate this sacrament, on the evening preceding every Lord's day. All this ought, also, to be done in a large upper room, contained in a private dwelling. It is presumed, no reason can be given, why so much solicitude, should be shown concerning the mode of administering Baptism, and so little concerning the mode of administering the Lord's Supper.

This ordinance is customarily celebrated by a great part of the churches in New-England, on the first Sabbath of every month. This seems to be as frequent, as convenience will ordinarily allow. In the Presbyterian churches, it is celebrated either twice, or four times, in a year: an infrequency, for which I am unable satisfactorily to account.

II. The Design of the Lord's Supper may be summarily exhibited in the following manner;

It is intended,

1. To represent the great sacrifice of Christ on the Cross.

The truth here declared is sufficiently evident from the breaking of the bread, and the pouring out of the wine; and completely, from the words of Christ; This is my body which is broken for you. 1 Cor. xi. 24. And this is my blood of the New Testament which is shed for many. Mark xiv. 24. Accordingly, all Christians, so far as I know, have admitted the position as

true.

In a former discourse concerning Baptism, I have remarked, what indeed is felt and acknowledged by all men, that sensible impressions are much more powerful than those, which are made on the understanding. This truth is probably neither so fully, nor so deeply, realized in any religious ordinance, as in the Lord's Supper. The breaking of the bread, and the pouring VOL. V.

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out of the wine, exhibit the sacrifice of Christ, with a force, a liveliness of representation, confessed by all Christians, at all times; and indeed by most others also; and unrivalled in its efficacy even by the Passover itself. All the parts of this service are perfectly simple, and are contemplated by the mind without the least distraction or labour. The Symbols are exact, and most lively, portraits of the affecting Original; and present to us the crucifixion, and the sufferings, of the great Subject of it, as again undergone before our eyes. We are not barely taught; we see, and hear, and, of consequence, feel, that Christ our Passover was slain for us, and died on the Cross, that we might live.

As this event, more interesting to mankind, than any other, which has ever existed, is thus clearly presented to us in this ordinance; so those doctrines of the Christian system, which are most intimately connected with it, are here exhibited with a corresponding clearness. Particularly, the Atonement, which this Divine Person thus accomplished for mankind, is here seen in the strongest light. With similar certainty, is that depraved character of man, which is here expiated, unfolded to our view: the impossibility of our justification by works of Law; our free justification by the grace of God, through faith in the blood of Christ: and generally, the whole scheme of reconciling apostate man to his offended Creator.

The guilt of sin, particularly, is exhibited to us, in the strongest colours. This ordinance, by presenting to us in the most lively and affecting manner, the sufferings of the Redeemer, powerfully enforces on us a conviction, that those sufferings were necessary. Every Christian will readily subscribe to the declarations of St. Paul; If there had been a Law given, which could have given life; verily Righteousness should have been by the Law; and if righteousness come, or be, by the Law, then Christ is dead in vain. Had such a law been possible, and proper in the sight of God; it would, I think, certainly have been published to mankind. Had it been possible, this cup would have passed from Christ. Could the great purpose of pardoning sin, and justifying sinners, have been accomplished without the death of the Son of God; this event could never have found a place in the

counsels of Infinite Wisdom and Goodness. To accomplish this end, then, the Infinite mind saw no proper way, which was less expensive. How fearfully guilty are those, to expiate whose sins this glorious Person died on the Cross; to save whom, this death was indispensable!

In this solemn ordinance, these truths are in a sense visible. The guilt of sin is here written with a pen of iron, and with the point of a diamond. Christ, in a sense, ascends the Cross; is nailed to the accursed tree; is pierced with the spear; and pours out his blood, to wash away the sins of men. Thus in colours of life and death, we here behold the wonderful scene, in which was laid on him the iniquity of us all.

2. The Lord's Supper is designed to be a standing proof of the Mission of Christ, and of the truth of the Gospel, which is an account of that Mission.

In the first of the Discourses concerning Baptism, I made a similar observation concerning that ordinance; and remarked, that I should defer the particular consideration of it to a future time. The present is the occasion, to which I then referred. I now, therefore, observe generally, that Baptism and the Lord's Supper are, together with the Christian Sabbath, standing proofs in the Church, of the mission of Christ, and the truth of his Gospel; and that the observations, which, in this view, are applicable to one of these subjects, are substantially applicable to the others also. St. Paul, after finishing his account of the Institution of this ordinance, makes this remark, For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till He come. That, which the Spirit of Inspiration declares to be invariably done in the celebration of an ordinance, was undoubtedly included in the Institution of that ordinance. But the Spirit of Inspiration here declares, that, whenever Christians celebrate the Lord's Supper, they show forth, or exhibit, the reality of his death, until the time of his second coming. To do this, then, was one design, with which this ordinance was instituted.

The manner, in which the Lord's Supper becomes, and ope rates as, a proof of these things, may be seen in the following particulars.

.

First. It was instituted, either at the time specified, or afterwards. If it was instituted at the time specified; it was certainly instituted by Christ himself. His Enemies certainly would not, and did not, institute a solemn religious service, as a memorial of a Person, whom they hated, and despised. His Friends would not dare to institute a religious service, unless it had been enjoined, or directly countenanced, by himself; or, in other words, unless He himself had directed it. It was, therefore, instituted by himself.

But if it was instituted by himself, it is unnecessary to observe, it was instituted before his death, and with a full expectation on his part, that he should die in the manner, predicted in the Institution itself; viz. upon the Cross. It was also instituted by a Person, and in commemoration of the death of a Person, assuming the character, and being believed by his followers rightfully to assume the character, attributed to Christ: a Person, who came into the world with a mission from God, to publish the way of salvation, and to give his life a ransom for many. It is impossible, that men of that age, and country, should not know whether the Person, who is declared to have instituted this ordinance, lived; and lived among those, who were witnesses of the Institution. They could not but know whether the character, which is declared of him, was his true character in the view of his followers; and whether he so lived, preached, and wrought miracles, suffered and died. His life, miracles, preaching, and whole apparent character, were all public; and were, therefore, certainly known to his Countrymen; particularly to the Pharisecs, and other leaders of the Jews; who, with so much zeal, hatred, and envy, laboured, incessantly, with a severe and prying scrutiny, to detect his haltings, if he had any.

All these things, also, must have been known, particularly, to the Apostles. They lived with him daily; and saw every thing, which he did, heard every thing which he said, and knew, so far as the nature of the case would allow, every thing which he

was.

Judas bad access to him at all times, and knew the worst, as well as the best, of his character. He hated Christ, betrayed him to The Jewish leaders, and corresponded with them intimately. If

Christ was an impostor; he knew it; and, instead of hanging himself under remorse of conscience for his treachery, would certainly have declared his Master's fraud to the world, and congratulated himself for having delivered mankind from such a cheat. Particularly, he would have disclosed this to the Pharisees; and they to mankind.

But the Apostles themselves could never have commemorated a person, whom they believed to be an impostor, in an act of religious worship. Whether he was an impostor, or not, they certainly knew. In their long familiarity with him, they could not fail of understanding the nature of all his conduct, It was im possible, that they should have thus commemorated a person, whom they believed to be a cheat; especially a person, who left them no worldly benefits; who was hated, and despised, by almost all their countrymen; and to follow whom was productive of unceasing obloquy, contempt, and persecution. No human being ever commemorated one, whom he believed to be an impostor, in this manner.

The Institution itself is a prophecy of the death of Christ, and of his death on the Cross. He had, also, repeatedly prophesied the same event before, both to his Apostles and to others. It was publicly known; as the Pharisees prove in their conversation with Pilate, Matt. xxvii. 62, &c. With equal publicity had he declared his resurrection on the third day: as is manifest in the same passage. If he did not thus die; if he did not thus rise; he was beyond all controversy proved to be an impostor; and would have been remembered only with execration. No person, believed to be an impostor, has ever been remembered otherwise.

If this Institution was introduced after the period specified; this fact is, in the first place, contrary to the united declarations of Ecclesiastical History.

Secondly; It is inexplicable; and, I think, plainly impossible. If the Lord's Supper was not introduced at the time specified, those, to whom it was first proposed, could not but certainly know, that they had never heard of it before. The Christians, to whom it was first proposed, must have been those at Jerusalem, or at some other place; and the time of this proposal