and if the name of God be in any measure glorified, the end of the institution is so far answered, even though no special benefit should be thought to accrue to the baptized person. The pious parent may, therefore, rest satisfied with performing what he considers his duty: if the child live, the transaction may be useful, by way of subsequent improvement: nay, we may allow, that the Holy Spirit may in some cases regenerate the infant, in answer to the prayers of believing friends, even at the time of baptism, without confounding the outward sign with the thing signified; or supposing the sacrament to produce the effect by its own inherent energy. Many other things connected with this subject must be waved, for the sake of brevity; but these hints may perhaps assist some plain Christians to understand the nature of baptism, and their duties and obligations respecting it. The outward sign doubtless will not profit those who live and die without “the inward and spiritual grace," even "a death unto sin, and a new birth unto righteousness;" and the conduct of multitudes, who act in direct opposition to the most solemn engagements, entered into for themselves or others, will render their doom more dreadful at the last day, than that of Jews, Mahometans, Pagans, or avowed infidels.

The Lord's Supper also calls for our peculiar attention, as it is of the greatest importance in the system of Christianity. When baptized persons give hopeful evidence, that they are partakers of "the inward and spiritual grace" of the initiatory ordinance, they should be exhorted to make or renew a personal profession of their faith in Christ, their cordial acceptance of his salvation, and their purpose of living according to his commandments, by joining with his people in receiving the Lord's Supper: for this seems to be the Scriptural way of making such a profession, whatever expedience there may be in other introductory observances. Nothing can be more simple in its own nature than this institution, though superstition has been peculiarly successful in misrepresenting, obscuring, and perverting it. Our blessed Saviour, the evening before his crucifixion, having celebrated the passover with his disciples, appointed the Lord's Supper to be a memorial of his redemption, as the paschal lamb had been a prefiguration of it. He, therefore, took bread, and by prayer, praise, and thanksgiving, set it apart to be the representation of his body: he "brake it," to shew that his body must be wounded, bruised, put to great torture, and undergo death, for the redemption of his people; and he directed each of his disciples to eat of that bread in remembrance of him, to instruct them in the way by which his atonement would be made effectual to their salvation. In like manner, he took the cup, and, renewing his prayers and thanksgivings, he bade them all drink of it, as the wine represented his blood, which was about to be shed to purchase the blessings of the new covenant, and to ratify it in behalf of the whole multitude of believers, for the remission of their sins. The language of Christ in appointing this ordinance is manifestly figurative, and cannot be literally interpreted (unless we should explain the material cup itself to be the blood of Christ, or rather the new covenant:) and this renders it the more wonderful, that any set of men should be so adventurous and absurd as to require all the church to believe, in contradiction to their senses, that the bread in the sacrament, after consecration, becomes the real, entire body of Christ! But, indeed, the Scripture gives us no intimation of any peculiar mystery in this institution, though strong metaphors are employed, the more emphatically to demand our attention to the importance of the thing signified by the outward emblems. (Matt. xxvi. 26-28; Mark xiv. 22-24; Luke xxii. 19, 20; 1 Cor. xi. 23-25.) From these Scriptures I apprehend we may learn in general, that our Lord commanded all his disciples, in every age to the end of the world, frequently to meet together in his name, and with solemn worship, suitable to the occasion, to break, distribute, and eat bread, the most salutary and universal of all viands, and to pour out and drink wine, the most valuable and refreshing of all cordials. This action was intended to be a perpetual memorial of Christ, especially of his body

broken, and his blood shed for their sins. "The body" (for that alone could be represented by an outward emblem,) doubtless was put for his perfect and entire human nature, as personally united to the eternal Word and Son of God. His blood (the shedding of which was the evident and immediate cause of his death) denoted the whole of his expiatory sufferings, which terminated when he expired on the cross. The dignity, righteousness, and holiness of the Redeemer; the depth of his voluntary humiliation, and the intenseness of his agonies; the vastness of his condemnation and compassionate love; the deplorable state of deserved misery from which he redeemed sinners; the extensive efficacy of his one oblation; the honour and happiness to which he exalts all true believers; and the discovery made in this great transaction, of the justice and love of God, the excellency of his law, the evil of sin, the vanity of the world, and the importance of eternal things, should all be taken into the account, when we contemplate the death of Christ, through the medium of these outward emblems. Whilst the action of eating the bread and drinking the wine illustrates the manner in which the sacrifice of Christ becomes effectual, 66 even by feeding on him in our hearts, by faith with thanksgiving," (John vi. 53—58.) The Lord's Supper was instituted in the evening, and probably the disciples received it sitting; but as no command was given in these respects, they may well be considered as matters of indifference, in which the validity of the ordinance is not at all concerned.

The very act of receiving the Lord's Supper implies a confession of our guilt and ruined condition, from which we could not have been saved, if Jesus had not died upon the cross to redeem us; a profession that we entirely believe the testimony of God respecting the person, undertaking, and atonement of Christ, and the reality, sufficiency, and efficacy of his vicarious sufferings; an avowed dependence on the mercy and grace of God, according to the promises and provision of the new covenant, which was ratified by Emmanuel's blood; an acknowledgment of our obligations to this most gracious Benefactor, and an expression of our love and gratitude to him; a sacramental engagement to obey him as our Lord and Saviour, surrendering ourselves to him, as "bought with a price, to glorify him with our bodies and spirits, which are his:" and a public uniting of ourselves to his redeemed people, to walk with them in Christian love and fellowship, in all the ordinances of divine worship, and in all holy conversation and godliness.

It is, therefore, most evident that no man is prepared for this sacred ordinance, or capable of sincerely and intelligently making that profession which is implied in it, unless he be, indeed, a self-condemned penitent, who really believes the gospel, and renounces all other confidences to "flee for refuge to lay hold on the hope set before him :" and unless, in his most secret retirement, he endeavours to receive Christ Jesus the Lord, as his Prophet, Priest, Ruler, and Saviour, purposing henceforth to walk in obedience to him. The man who habitually allows himself in known sin, or the neglect of known duty; who harbours pride, envy, malice, avarice, or sensual lusts in his heart; who comes to the sacrament to compensate for his sins, or to cloak his secret transgressions; who attends on it to quiet conscience by a self-righteous service, substituting the outward sign for the thing signified; or who uses it as a mere step to secular preferment, must "be guilty of the body and blood of Christ," and eat and drink his own condemnation. But the humble, trembling penitent, who would apply for salvation through the crucified Saviour, by using the means that he hath appointed, ought not to suspect any snare, or fear any danger in approaching the Lord's table, even though many doubts many still disquiet his mind, or great remaining darkness obscure his views.

When the Corinthians had most grievously profaned this ordinance, and exposed themselves to severe rebukes and corrections, the apostle did not counsel them to seek for security by absenting themselves from it; and, though they might doubtless profitably use the advice and assistance of their

pastors or brethren, he did not direct them to be satisfied with their decisions, but "to examine themselves, and so eat of that bread," &c. (1 Cor. xi. 27-31.) It was incumbent on them to examine diligently, whether they were in the faith? Whether they did truly repent and believe the gospel? Whether their professions were sincere, and their motives pure? Whether their hearts and lives were consistent with the holy religion they had em-braced? Whether they did cordially accept of the whole salvation of Christ, and yield themselves to his service? And whether they came to the Lord's table,"discerning his body," "remembering his love," and seeking communion with him and his saints? Such self-examination must always become professed Christians; not to find out some excuse for neglecting to obey the dying command of their loving Saviour, but in order to remember him with more fervent affection, and more exalted thanksgivings. It is very useful, when we have the opportunity, to set apart some time, previous to the administration of the Lord's Supper, thus to re-examine ourselves, to inquire into our progress in vital godliness, and to renew our secret cordial consent to the new covenant in the blood of Christ. Such a preparation is especially important to the new convert, when (with the instructions and prayers of ministers and pious friends) he first approaches to make this profession; and to the backslider, when he is recovered from his wanderings, and desires to renew the solemn transaction. In all cases, such self-examination should be considered merely as introductory to the exercise of repentance and faith, the practice of works meet for repentance, and fervent prayers for divine teaching and grace to enable us more profitably to attend on the ordinances of God; for should any one discover, that at present he could not approach the Lord's table in a suitable manner, he ought by no means to rest satisfied with absenting himself, but should rather be more earnest in using every means of becoming an acceptable communicant. The believer, however, who habitually examines himself, and daily exercises repentance and faith, may very properly receive the Lord's Supper, without any further preparation, when an unexpected opportunity presents itself.

It is evident, both from Scripture, and the earliest records of the primitive church, that this ordinance was administered to the professed disciples of Christ in general, every Lord's day at least. This frequent recollection of that great event, which is the central point of our holy religion, was exceedingly suited to increase humility, hatred and dread of sin, watchfulness, contempt of the world, faith, hope, love, gratitude, patience, compassion, meekness, fortitude, and all other holy dispositions. These are obvious and intelligible advantages of frequent communicating, if it be done in a serious, considerate, and reverential manner: for the Lord's Supper as directly tends to strengthen and refresh the believing soul, as the bread and wine do to nourish and invigorate the body. At the same time, due honour is rendered to the Lord by this repeated profession of our faith and love; the sympathy of pious persons uniting in so affecting an ordinance promotes edification; the great truths of Christianity are thus brought before the minds of increasing numbers; and the presence and blessing of the Lord may confidently be expected, whilst we thus meet in his name, and present our prayers and thanksgivings before him. Indeed, this institution was expressly intended "to shew forth the Lord's death till he come ;" and this proves, that the doctrine of the atonement is the most essential part of Christianity; and an habitual dependence on a crucified Saviour, the grand peculiarity of the Christian character. The abuses that have taken place in respect of this ordinance, have at length produced a lamentable neglect of it; to the dishonour of the Redeemer, and the increase of that lukewarmness, of which it is a manifest indication. No doubt the pharisaical, hypocritical, avaricious, and profane approaches of numbers to the Lord's table, constitute a most heinous sin, which, unless repented of, will vastly increase their final condemnation. But they, who through ignorance, impiety, carelessness, malice, or secret crimes, are unfit for this holy ordinance, are equally un

prepared for death and judgment: and when they withdraw, as Christians are about to commemorate their dying Redeemer, they should consider that they allow themselves to have no part or lot in the matter. Nay, indeed, they are as incapable of praying acceptably as of communicating worthily, whilst they live in wilful opposition to the commands, and neglect of the salvation of Christ. Some persons withdraw, apparently, lest they should make too avowed a profession of religion, or bind themselves too closely to a holy life! As if this instance of disobedience would excuse their conformity to the world, and contempt of the favour and authority of their Judge! Others are harassed with groundless scruples, lest a well-meant but unsuitable approach to the Lord's table should exclude them from future pardon; when even the scandalous profanation of the Corinthians was only visited by temporal corrections, "that they might not be condemned with the world." Or they fear, lest some subsequent fall should be irremediable; when Peter denied Christ, the very night in which he had both celebrated the Passover and the Lord's Supper, and yet was graciously restored! This remaining unbelief induces many to hesitate, and often to refuse obedience to this plain command, during their whole lives: whilst others seem afraid of communicating too frequently; or make the languor of their affections a reason for absenting themselves, by which it is exceedingly increased. But let the new convert, who would thrive in his profession, speedily begin to consider this institution, and deliberately prepare for attending on it, as soon as he can do it sincerely: and let the believer gladly embrace every opportunity of communicating; avoid whatever may unfit him for it; and daily remember the vows of God that are upon him, to live to him, who died for his sal

vation.

ESSAY XXV.

On the State of Separate Spirits, the Resurrection of the Body, Judgment,

and Eternity.

THE grand design of revealed religion is, to draw off our attention and affections from things present and temporal, and to fix them on things future and eternal. But yet, such is the constitution of the universe, and such the plan of the gospel, that the regulation of our pursuits and actions, in subordination to the interests of the unseen state, tends to produce by far the greatest measure of happiness to individuals, and to society, which can possibly be attained in this present life. Whatever conjectures or discoveries the more rational of the heathens had made in this interesting concern; or whatever intimations God had given about it to the ancient church; it may with the strictest propriety be said, that "life and immortality have been brought to light by the gospel." For the new Testament revelation, elucidating and confirming that of the Old, has removed all doubt and uncertainty about this future state of existence, except what arises from our want of faith, or acquaintance with the holy Scriptures: it hath given every needful instruction on the important subject; and hath annexed to it that authority which is suited to render it influential upon our whole conduct. This information is of the greatest moment to us; for all error, obscurity, or uncertainty in this respect, must proportionably enfeeble and unsettle the mind; and deduct from the efficacy of those motives, which excite or animate the soul to vigorous exertion, self-denying obedience, patient sufferings, or courageously meeting dangers, in adhering to the truth and will of God amidst the opposition of this evil world: this concluding Essay, therefore, will contain some thoughts on the intermediate state, the second coming of Christ, the resurrection of the body, and the process, rule, and event of udgment.

The immortality of the soul is established by the uniform testimony of Scripture; which fully declares, not only that it is created capable of endless existence, but also that it is the unalterable purpose of the Creator, it should exist to eternity. This can never be proved by any abstract or metaphysical arguments; as the intention of God can only be known by express revelation. The language of holy writ constantly implies, that the soul is capable of exerting its powers and faculties, in a state of separation from the body; the apostle could not tell," whether," during his vision, "he were in the body, or out of the body," (2 Cor. xii. 1-3;) and he spoke of "being absent from the body and present with the Lord," (2 Cor. v. 8.) We frequently read of "the things done in the body;" which implies, that the same agent is capable of doing things out of the body. It is called "the earthly house of our tabernacle, which must be dissolved, that we may have a building of God, a house not made with hands, eternal in the heavens." Then the body" shall return to the dust, and the spirit to God," (Eccles. xii. 7.) Accordingly we read of "the spirits of just men made perfect," as well as of "an innumerable company of angels," (Heb. xii. 22, 23.) So that these hints may suffice to shew, that the system of modern materialists cannot be supported (any more than the other doctrines of the same school,) except by rejecting the word of God, and treating the sacred writers as men who espoused and propagated vulgar errors, whilst they professed to "speak as they were moved by the Holy Ghost." The Scriptures, moreover, teach us, that both the righteous and the wicked, immediately on leaving the body, enter upon their state of happiness or misery. Lazarus was carried, as soon as he died, into Abraham's bosom; and when "the rich man's body was buried, in hell he lifted up his eyes, being in torments;" whilst his brethren, in his father's house, were following him to the same state of misery. Should it be urged, that this is a parabolical representation; we answer, that he, who is truth itself, would never have spoken those things, even in a parable, which have a direct tendency to mislead the reader, and to raise an expectation of a state which has no existence. But, indeed, our Lord was pleased to confirm this inference by his address from the cross to the dying thief, "this day shalt thou be with me in Paradise," (Luke xvi. 22-31; xxiii. 43;) which could not be unless his soul existed in a state of happiness, whilst his body lay buried with that of the other malefactor. They, therefore, who deny this distinction between soul and body, must suppose our Lord, as well as his apostles, to have been mistaken. His answer to the Sadducees, who cavilled about the doctrine of the resurrection, is equally decisive against those who deny the intermediate state: for "if God be not the God of the dead, but of the living," how can he be the God of Abraham, Isaac, and Jacob, who have been wholly dead during so many revolving centuries? (Matt. xxii. 29-32.) The apostle "desired to depart and to be with Christ, as far better" than living on earth: but he would not have been any sooner with Christ for departing hence, if he were to lie entirely under the power of death until the resurrection; nor could he "be present with the Lord, when absent from the body," if he were never made capable of beholding him till his second coming. The souls of those, to whom Christ, by his Spirit in Noah, preached during the term of God's long-suffering while the ark was preparing, are represented as being in prison at the time when Peter wrote, (1 Pet. iii. 19, 20:) and John was directed to write, "blessed are the dead, which die in the Lord, from henceforth," &c. (Rev. xiv. 13:) yea, he saw an innumerable company before the throne, who were crying for vengeance on their persecutors; but were required to wait till the rest of their brethren had finished their testimony; which, however it may be interpreted, must precede the resurrection of the dead, (Rev. vi. 9-11.) And here it may be proper to repeat the observation, that the God of truth and love would not arrange the circumstances of a vision in such a manner, as directly tended in the most obvious interpretation to mislead men in so material a point. These are a specimen of those Scriptural argu

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