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1 2 3

ESSAY

A. 6 ~'i O

ON IHK

SCRIPTURAL O B L I G A T 1 O N

Christian Clmrches

TO OBSERVE THE

LORD'S SUPPER

EVERY LORD'S DAY.

♦* For as often as ye eat this bread and drink this cup, ye do shew th«
Lord's death till he come."

TO WHICH IS ADDED
A Brief Sketch of the Scriptural Doctrine of th«

Second Advent

OF '

THE LORD JESUS CHRIST.

•' Unto them that look for him shall he appear the second time without
«in unto salvation."'

•« Watch ye therefore."

HALIFAX, N. S.
Printed by J, S. Cunnahell.

■* :'f

■^.,

CHiilSTIAN READER.

Thf- remarks in the followini; Essny, have been compilrjd sole-
ly with a view to the truth, and to contribute as far as possible,
to point out and remove unscrii)tu('=il causes of diflference among
professed believers, with the earnest desire that thereby all who
love the Lord Jesus may become more and more " perfectly join-
ed together in the same mind and in the same judgment." "• hy this
we know that we love the children of God, when we love God
and keep his commandments." — 1. John. v. 2. 3. — Test what is
written by the sure word of prophecy, prove all things, hold fast
only that which is (rue. Remember that the christian can nei-
ther assume to himself or concede to others any power over the
conscience, beyond mere opinion or advice, this being contrary
to that law of accouniableness which is essential to a moral action,
and which is at the foundation of all religion and obedience to
God, and to the trinh, that we must call no man master — That
one is our master, that to him we must stand or fall — That
"every one should be well persuaded in his own mind." If he
would " act as to the Lord and not unto men" — that we cannot
consider ourselves innocent if possessing the means of correct in-
formation we substitute any error by whomsoever taught, ir* place
of a truth, wg see distinctly revealed in the word of God — That
nothing can be deemed expedient which is not known to be lawfuL

" Shew me thy ways, O God, teach me thy paths."

ESSAY

ON THE SCRIPTURAL OBLIGATIONS

CHRIST MX CHURCHES

TO OBSERVE THE LORD'p SUPPER EVERY

lord's day. .

Section "ist.

ON THE AUTHORITY OF THE SCRIPTURES.

All denominations of Protestants profess to
maintain the sufficiency and Supreme authority of
Scripture, '' that the Bible and that only, is the
standard of their faith and practice,and of their doc-
trine and discipline; ' ' " that whatsoever is not read
therein, nor may be proved thereby, is not to be
required of any man, that it should be believed as
an article of the faith ;" — some, however, limit this
to the doctrines of religion merely, imagining, that
the form and order of religious wo^'-hip, are to be
reckoned among things indifferent, and to be regu-
lated by human wisdom and expediency. But Pro-
testant dissenters profess to extend their view
much further ; by them the Holy Volume is regard-
ed not only as the rule of faith, but also as the di-
rectory of practice ; they expect to find in it the
agenda, as well as the credenda of Christianity 5 it
is in their opinion the sole statute book of the king-
dom of Heaven. They acknowledge in religion
but one master, even Christ, looking on the New
Testament, as containing an ample disclosure of
their Lord's will, with respect to the constitution
and ordinances of his Church ; they cannot suppose
that these are left to the capricious minds of men,
or that the Apostles ordained, or the primitive
churches practised, what the Great King of Zion

\h,n fn

/" .'

had not prescribed; and they beheve the divine
law-giver was not only fully competent to legis-
late for his church, but that his prospective wis-
dom has been evinced in framing a system at once
sjmplc and admirably adapted to answer its de-
signed ends for all classes of society in every age.
Yet such is the pride and presumption of man,
that ecclesiastical history exhibits an almost con-
tinued propensity among men, to intermeddle with
the ordinances of God ; so much had this prevailed
among the Jews, that the traditions of the elders,
had almost supplanted the laws of God 5 so that it
was said of them, " In vain they do worship me
teaching for doctrines the commandments of men."
And in the christian church, it is well known, that
the mystery of iniquity soon began to work, that
the church was subject to Christ was quickly for-
gotten ; and will worship, and the plea of expedi-
ency, soon produced the utmost diversity of opinion
and practice, instead of that unity of judgment and
conduct, which might have been expected to result
from allegiance to the King of Saints, and con-
formity to the precepts and example of his word. —
" Every word of God is pure, add thou not unto
his v/ords^ lest he reprove thee and thou be found a
liar,"— Prov. xxx. 5. 6.

The diversity of opinion and practice which has
almost always followed, from man's presuming to
be wise above what is written, is, perhaps in no
instance more obvious, than as respects the ordi-
nance of the Lord's Supper : and consequently no
ordinance has been more variously and extensively
corrupted. Certain abuses of it had begun under
the very eye of the Apostles in the primitive church-
es, which it required all their influence and autho-
rity to correct. — And age after age continued to
deface its heavenly and simple character, arising
from still more corrupt and anti-christian error, and
leading to practices as contradictory as erroneous

divine
legis-
e wis-
t once
its de-
y age.
f man,
5t con-
ic with
availed
elders,
that it
lip me
men."
n, that
[, that
[ly for-
5xpedi-
apinion
cnt and
) result
id con-
i^ord. —
ot unto
found a

ich has
ming to
3 in no
le ordi-
;ntly no
msively
[1 under
church-
l autho-
nued to
arising
ror, and
roneous

from all the extremes of neglect to the idolatrous-
ly worshipping the ordinance. The consideration
of these errors and abuses, however important, is not
■ the immediate purpose of this tract — its object be-
i ing intended chieily, to call the attention of tlie pro-
^ fessed disciples of the liOrd, holding consistent and
scriptural views of the nature of the Lord's Sup-
per, to the serious inquiry, whether there be not a
divine authority and consequent obhgation upon
christians, when practicable, to observe this ordi-
nance upon every first day of the week, when the
churches meet to worship, and to observe the other
ordinances of the day. The great diversity of prac-
tice which prevails on this head, shews thai there
must exist some gross misconception of the groands
upon which the question respecting its st ted ob-
servance rests. — In some communities, it is observ-
ed but once or twice a year, and then attended with
a load of supernumerary services, preparations, &c.
In some, it is observed quarterly — or monthly —
with greater simplicity — with many it is still more
irregular and still more neglected, — being only ob-
served occasionally as it may appear convenient or
expedient to individuals. — In some churches, it is
attended to every Lord's day. — It must appear at
the first view, a very unlikely circumstance, that the
observance of a church ordinance of this nature,
should be left thus indeterminate, so as to render
it a matter of mere expediency and comparative in-
difierence, whether churches observe it, weekly,
monthly, or yearly. It is no question with be-
lievers, whether they should be baptized once or
oftener, whether as churches, they should assem-
ble on every Lord's day, and worship or not, and
yet any one will find it very difficult to point out
any superiority, in the evidence which establishes
the regular recurrence of these, to that which brings
the same conclusion respecting the stated recur
fence of the Lord's Supper. — Tliey stand oi

c^\\

•" itili

together, and if it be unlawful to apply the princi-
ple of expediency in the one case, it must be no less
so in the other. — Diversity of opinion, or practice
among christians, can never in itself be a matter of
rejoicing ; on the contrary, none who have consi-
dered the subject, will deny the great importance of
unity of sentiment and practice among christians.
As, perhaps, there is no greater obstacle to the
spread of the gospel, and to the increase of love
of the brethren which should prevail among its sub-
jects, than the existing variety of sects and parties ;
this proves a stumbling block to many, and always
tends more or less to alienate christians from each
other. All real christians are indeed of one mind
in the great truths and essentials of the gospel ; but
this unity is not always so obvious to the world or
to themselves, as their differences are ; and seems
not therefore by itself a means to accomplish one
end our Lord prayed for in'their being one '^that the
world may believe that thou (Father) hast sent me."
John xvii. 22 How much more striking would this
effect be, were christians united in the truth, also,
all of one mind respecting the ordinances and exter-
nal worship and discipline of the sanctuary. Some
fondly hope and seem vainly to strive for such an a-
greement among christians, while others think this of
little consequence, provided they love one another.
But has not every one observed how much even
these differences have tended to alienate the disci-
ples one froin the other, to chill brotherly affection?
But if the New Testament be not exphcit on these
points, we must expect this diversity to continue,
while men's judgments and views of what is expedi-
ent vary, and then it must be our duty sometimes, to
give up our practices and to accommodate our-
selves to the opinions and prejudices of others.— But
we have no promise that any prophet shall here-
after arise to supply what is deficient, and we are
taught to call no man master in religious matters,

but one, even Christ. But if Scripture contains a
perfect standard, nothing can be better calculated,
or is more obviously our duty to produce the linity
of the body and to preserve the bond of peace, than
diligently and impartially to investigate the word of
Cod, and implicitly and in faith to follow in the path
of duty it reveals. — Then shall we not be ashamed
when we have respect unto all his commandments.
All other devices for promoting uniformity and love
have hitherto invariably failed, and it is desirable
they should fail, since uniformity merely of man's
creating is worthless, that which arises from a love
of the truth and a reverential fear of God's word,
being alone pleasing to him and profitable to our-
selves. In our common concerns of life it is often
necessary to give up what we know to be our own
right, for the sake of peace, or some greater advan-
tage; but such accommodation in religion seems
not to be countenanced in the word of God.
" Thou hast commanded us to keep thy precepts
diligently." "To obey is better than sacrifice."
If our aim be chiefly to model one church after the
example of another now existing, we may make but
little scriptural progress, and our zeal may not be
according to knowledge. But if a model exist in
the New Testament, by which all churches ought to
be regulated; so far then as each is occupied in con-
forming to this, just so far will they conform to one
another ; and so far we might expect the blessing
of God to attend his own appointment, in causing
tie numberless sects and parties among believers
which now dishonour religion to disappear, and be-
come more and more of one mind in all things, ac-
knowledging one faith, one Lord and one Baptism.
When a number of pupils are taught to write by
one master, we expect as they profit by instruc-
tion to see a resemblance in their hand writing ;
but how little progress, or likeness together could
be expected, should they iiicitead of conforming to

the model their master set thciti, he employetl in
copyini^ from one another. — Finally, when we con-
sider tii^ perfection and fullness of scripture — the
inllucncc which good or bad laws necessarily pro-
duce in any society, but especially in churches —
God's declared abhorrence of will worship — man's
proncness to err in this respect, and the evil conse-
cjucnces and schism which have always followed
from their departing from the word of God. When
we consider that God has in every dispensation
given directions as to his worship even in things in-
different — the faithfulness of Christ as the prophet
of his church — the importance of unity to promote
love among christians — and the impossibility of
unity taking place if there be no standard. View-
ing, these in connection, we have every reason to
presume that the New Testament contains in-
structions, examples or precepts concerning- every
part of the worship and conduct, the faith and prac-
tice of christians, either in their associated state as
churches, or as individuals. " To the law and to
the testimony, if they speak not according to the
word it is because there is no light in them."

Section 2d.

SCUirXURAL VIEW OF THE SUBJECT.

The scriptural account of the ordinance of the
Lord's Supper is *' and as they were eating Jesus
took bread and blessed it and gave thanks, and
brake it, and gave it to the disciples, and said, take
eat, this is my body which is broken for you, this
do in remembrance of me — and he took the cup,
when he had supped, and gave thanks, and gave it to
tliem saying, this cup is the new covenant in my
blood, which is shed for you, and for many, for the
remission of sins 5 drink ye all of it. But I say

Ulllij J\jU^ i VVlHiiVl Uliii!V2iVUUCiVIi,Ii Vi ViiifS ii Uii \jI

the vine, until that day \\\um I drink it new with
you in my Father's Kingdom. And they all drank
of it. For as often as ye eat this bread, and drink
this cup ye do shew the Lord's death till he come,
and when they had sung an hymn, they went out in-
to the Mount of Olives." Mat. xxvi. 20, &.c.
and Mark, xiv. 22. &lc. Luke xxii. 19.— 1 Cor.
xi. 23—26. Such is the short and simple, yet full
and affecting narrative given us in the Bible of
the institution of this memorial of our Saviour's
sufferings and love for us sinners. The expres-
sion " as often," it must be admitted implies fre-
quency rather than the reverse, and as the first
day of the week had not yet been sanctified by the
Lord's resurrection as his day for his disciples stat-
edly to assemble together and to keep his ordinances,
our Lord could not fix the period of its return more
distinctly without an anticipation which did not
seem to consist with his views or circumstances at
the time. After his resurrection the Lord frequent-
ly appeared to his disciples and more fully instruct-
ed them in the nature and ordinances of the Gospel
dispensation ; for Luke expressly informs us that
he " spake to them of the tilings pertaining to the
Kingdom of God, and gave commandments unto
the Apostles whom he had chosen." Acts i. 2. 3.
His instructions v/ere to form the basis of tlieir
future lessons to the churches, " for they were to
"teach" the disciples " to observe all things what-
soever he had commanded them." Matt, xviii. 20.
And a promise was given that the Holy Spirit
should bring to their remembrance what he had said,
John xiv. 26. Nothing was to be left uncertain ;
all was clearly explained— and surely this was
quite needful, particularly with regard to the posi-
tive institutions of his kingdom. The application
of moral precepts must always be regulated by
considerations of time, character, circumstances.

so that the spirit of the injunction is preserved.
But in positive institutions, which depends entirely
on the will of the legislator, the utmost precision
and certainty are required. We must not only
know what is to be done, but how it is to be done,
all depends on the law-giver, — to obey is ours.
The Lord-s Supper is not like Baptism, confined
to one period of the christian's life, it is a standing
ordinance, to be constantly and often regarded.
But if the Scriptures afford us no information
how often it is to be observed an essential branch
of the command is left unsettled, and the institution
itself is as imperfect and variable in this respect,
as wc find men (who have chosen lo determine
themselves the question) have actually thereby
made it.

It is important, therefore to remember, that when
the Apostles established churches, and appointed
the institutions which they were to observe, they
gave them the commands which they had them-
selves received of the Lord Jesus, and the clear
remembrance of which was ensured by the gift of
the Holy Spirit. It may be further remarked, that
a distinct revelation of the very same things was
vouchsafed to the Apostle Paul. The servants
of Christ did not legislate, but only promulgated
their master's will, "he that heareth you" said
our Lord, " heareth me," " and he that despiseth
you, despiseth me" &/C. Ye know said Paul "what
commandments we gave you by the Lord Jesus,
He that despiseth, despiseth not man but God, who
hath also given unto us his Holy Spirit, I have re-
ceived of the Lord Jesus that which also I delivered
unto you. We have the mind of Christ." I Thes.
iv. 2. S. He tells the Corinthians " now I praise
you brethren, that ye remember me in all things,
and keep the ordinances as I delivered them to
you." 1 Cor. xi. 2.
The necessary inference from all this is, that

we.

their appointments in the churches are of continued
obligation, as the appointed laws of his kingdom,
that cannot be moved. And that in obeying the
injunctions of the inspired Apostles, and copying
the patterns of those churches which they founded,
we are obeying Christ.

was

that

The first account we have of the order of a chris-
tian church, respects the one at Jerusalem, on that
memorable day when three thousand sinners were
pricked in their heart underPeter's sermon; and hav-
ing gladly received his word, were baptized, and as
we are told, " continued stedfastly in the Apostle's
doctrine and fellowship, and in breaking of bread
and in prayers." Acts 11. 42. If these words as are
generally admitted, describe the stated observances
of the newly formed society, we have precisely the
same evidence, that this ordinance was a stated part
of their worship,as that the church assemblo^^ every
Lord's day, and observed stedfastly, the other or-
dinances. All other churches would be formed on
the model of this first one at Jerusalem ; and had
the Supper been attended to with less frequency
than the other parts of the service, and some day
been especially appointed for tHat part of worship,
we, no doubt, would have some intimation of it. —
In Acts XX, 7. we have a distinct example of the
day of christian worship, and at all events one of the
chief purposes for which the disciples assembled
together on that day. " Upon the first day of the
week, when the disciples came together to break
bread, Paul preached to thorn" — Paul arrived at
Troas on Monday, and notwithstanding his evident
haste, tarried there seven days, that he might meet
with, and give suitable instruction to, the whole
church, when they came together publicly, on the

first day of the week. Tf it be asked by what au-
thority they did this as the seventh day had been so
long the appointed day of rest. The only answer
that can be given is, that the churches would not
have done it without apostolic direction ; nor would
the Apostles have enjoined or sanctioned it, with-
out the express commands of the Lord Jesus : and
we must equally conclude, that the same authority
which enjoined the setting apart of the first day of
the week, connected with it, the observance of this
ordinance to shew forth the Lord's death till he
come ; the two institutions, must therefore stand or
fall together ; if we assemble on the Lord's day, the
scriptures instruct us, that it is to break bread,
as well as to preach, and pray, and praise. — Dr.
Doddridge says "in loco," "It is well known,
the primitive christians administered the eucharist
every Lord's day ; and as that was the most so-
lemn and appropriate act of their worship, it is no
wonder that it should be mentioned as the end of
their assembling.'*

The admonitions of the Apostle Paul to the
church at Corinth, (1. Cor. x. 14 — 21.) manifestly
rest on the principle, that the observance of the
Lord's Supper, was the distinguishing badge of the
christian profession and fellow ship, and that by which
they were especially known among the heathen as
the servants of Christ — It was the regularity and es-
tablished frequency of its observance, that gave it
this distinction. And tl^e whole tenor of the argu-
ment, and the force of the reproof of the Apostles
in the xi. chapter, clearly implies that as at Jerusa-
lem and as at Troas, so at Corinth, one of the de-
signe*d objects of the church coming together on the
first day of the week, was to break bread — but on
account of the corruptions in that church, as re-

t<»-Vl-»/^f <-»*1 t\%f\ r^nr\nf\f r\i^ i\\f\\v> f\\-ic:c\W litre iVlO inaflfll-
>-|./W!.V;\A III'L iilUlIIIV^l. V.-1 LIl^Xl iJlLTUt^l ' '•■q •• • —

tion, this their designed object was much obstruct-
ed, so that the Apostle declares in v. 20—" When ye

(ft

lat au-
seen so
answer
lid not
would
, with-
is : and
ithority
day of
! of this
till he
tand or
[ay, the
: bread,
3— Dr.
known,
icharist
lost so-
it is no
5 end of

to the
inifestly

of the
e of the
y which
ithen as

and es-

gave it
le argu-
^postles
Jerusa-
' the de-
er on the
-but on
1, as re-

institu-
bstruct-
iVhen ye

come together, therefore into one place, this is no*
to eat the Lord's Supper" — What is termed com-
ing together in this verse is called in v. 18, " coming
together in the church" — and in v. 20, " coming to
one place," and in v. 33, is termed coming "toge-
ther to eat." Do not these expressions prove, that
whenever they thus came together it was designed-
ly to partake of the Lord's Supper. We have al-
ready seen that the first day of the week was sepa-
rated for Christian worship, and that this was the
day denoted in this epistle may be also further in-
ferred from chap. xvi. 2, where the disciples are
directed to the fellowship. " On the first day of
the week, let every one of you lay by in store as God
hath prosposed him." — We arrive then from the
scriptures at these conclusions — both by direct ex-
ample and necessary inference, that the observance
of the Lord's Supper formed a constituent part of
the religious services of the primitive christians, and
that the time chosen for those services was the first
day of the week.

. It is also to be remembered, that there was one
rule among all the Christian communities. The
same doctrine was preached to all, the same laws
and ordinances were established. — "Timotheus"
said the Apostle, " shall bring you into remem-
brance of my ways, which be in Christ, as 1 teach
every where in every church." No new revelation
will be given, all the injunctions, of the New Tes-
tament remain in full force — The Lord's day is the
only festival of the christian church, and all Lord's
days are alike.

Section Sd.

HISTORICAL VIEW OF WEEKLY COMMUNION.

The historical view of the subject is highly inter-

esfinor — for fViniiopli if he nnflnnhtorllv friip. fbnt no-

thing is binding on the churches whi« h cannot be

clearly deduced from the scriptures — yet every onfe
will admit the importance where it can be ascertain-
ed of knowing how the laws of Christianity were un-
derstood and practised in the earliest and purest
ages, the first two centuries after the com-
mencement of the christian era — For though the
christian community became soon spoiled by phi-
losophy and vain deceit, it was not immediate ; so
that in the time immediately succeeding the aposto-
lic age, the church yet retained a very near resem-
blance to the Divine pattern.

It does not appear from scripture, that the chur-
ches established by the Apostles, held their general
assemblies for worship oftener than on the first day
of the week — Parties of christians might meet for
prayer and mutual conference at each other's
houses whenever they pleased,— and the ministers of
the gospel, no doubt, took every opportunity of
preaching the truth to their fellov^ men in the places
of public concourse. The Jewish Sabbath, in par-
ticular was often chosen for these efforts, as the sy-
nagogues were then open, and the Jews were assem-
bled and might be conveniently addressed. But the
first day of the week was the only solemn day of
the christians, then and then only, they came toge-
ther to one place, and as has been shewn, then re-
gularly attended to the Supper of the Lord. — After
the death of the Apostles, other days were set apart
for public service, and on these days also the Lord's
Supper always constituted a part of the worship —
some chur'ihes observing one day, and some another:
but whatever might be the variety of practice in
this respect, all agreed in the sanctification of the
first day of the week, and in the observance of the
Lord's Supper on that day — This may be affirmed
of the first three centuries — For this reason Chry-
sostom styles the Lord's day, " the day of bread."
And even in the fourth century, as Mosheum ob-
serves, "The christian worship consisted in hymns,

ry onfe
jrtain-
)re un-
purest
com-
^h the

►y phi-

te; so
posto-
•esera-

chur-
eneral
rst day
eet for
►ther's
Iters of
lity of
places
in par-
the sy-
issem-
tut the
day of

toge-
len re-
-After
: apart
Lord's
ship —
lother:
tice in
of the

of the
firmed
Chry-
read."
im ob-
lymns,

prayers, reading of the scriptures, a discourse ad-
dressed to the people, and concluded with the cele-
bration of the Lord's Supper, which was observed
in some places two or three times a w eek, in others,
on Sundays only." Ecc. his. cent 4^ part 2. ch.
4. — In fact, no topic can receive a more complete
chain of proof from all the early writers, than their
testimony affords to the original and continued prac-
tice of the christian church for the tirst three cen-
turies—Instead of quoting the language of thase
writers which contain the proof, the following elo-
quent passage will shew us the impression which
the evidence made on a strong minded minister of
the church of Scotland, in which the practice of ob-
serving the Lord's Supper weekly, is far from ob-
taining- " Consider antiquity" he says, '' in what
view you please, tie older or the later accounts-—
consider it among enemies or friends ; view it in its
truth or in its lies, in its simplicity or in its super-
stitions, consider all the accounts which all sorts of
men have given 5 take the evidence from as distant
corners of the world and as opposite characters in
it as you please, from these who have no bias but
to the truth or from such where opinions and inter-
ests would lead them, to give this fact a colour if
it could bear it— and all with one voice shall de-
clare, that to come together on the first day of the
week to break bread, was from the beginning, and
for many ages, the custom, the uninterrupted, un-
questioned, undisputed practice of all christian
churches ; as much so, as it was their practice to
sanctify the Lord's day, or to pray, praise, and
preach the Apostle's doctrine upon it ; that as this
was the most distinguished part of their worship, so
was it what they and their worship was described
by, and the action by which among themselves the
Lord's day was known ; what consequently they
would least and last of all have omitted, while any
degree of the purity of the gospel remained among

them. How strongly then docs all this place thk
matter .before us ! How clearly does this appear as
the light from the scriptures, and when all antiquity
reilects it ,too, in so direct a manner to usj what can
we do, but confess it as a part of the truth coming
from Christ, that it is his will and our duty, to con-
tinue stedfastly in the breaking of bread, often doing
this in remembrance of him." — Randal on the
Lord'^s Supper.

The testimony of the most distinguished of the
reformers was decidedly in favour of the practice
enforced in these pages and from the same motives;
— that it was so appointed by the A postles, by the
commands of Christ.

" In the Lutheran churches, the Lord's Supper
is observed every Sunday and holiday throughout
the year." — Br. Erskine^s Theo. diss. p. 300.

Calvin — " Every week at least, the table of the
liord should be spread for christian assemblies." —
Inst. 6. W. a 17, S. 43, 46.

The sentiments of Cranmer were precisely the
same, and in the English church, provision is made
for the celebration of the Lord's Supper every
Lord's day in all the cathedral churches.

The early dissenting churches in England, both
independent and Baptists, appear to have had this
practice at first, and it does not clearly appear when
they changed it.

" The Independent churches in England," says
the biographer of Dr. Owen, " at the beginning,
observed the Lord's Supper every first day of the
week." — Ornie^s Life of Dr. Oiven, 502.

In the Baptist confession of Faith, published in
1611, is the following article, "That every
church ought, according to the example of
Christ's disciples, primitive churches upon every

ice thur
pear as
itiquity
hiat can
coming
to con-
n doing
on the

[ of the

►ractice

lotives;

by the

Supper

)ughout

30.

e of the

les.

?9.

3ely the
is made
r every

d, both
had this
ar when

," says

winning,

of the

shed in
t every

iplU Ui

1 every

first day of the week, being the Lord's day, to as--
semblc together, to nray, prophecy, praise God
and break bread, and perform all otlier parts o
scriptural communion for the worship of God, and
their own mutual edification and the preservation
of true religion and piety in the chyivch. - Crosbif s
His. Baptists. Vol. ii. 27. „ . ^ u •

Most of the Independent and Baptist churches m
Scotland and also some in England and America
practice it. The most distinguished men, among
the non-conformists have maintamed the same
views, Dr. Ames, Dr. Owen, Mr. Baxter, Dr.
Goodwin, Mr. Charnock, Dr. Watts, Dr Dodd-
ridge and also Dr. Mason, President Edwards,
all agree with the reformers, critics and church
historians of ancient and modern times, to the
the practice being scriptural and in exhorting to its
adoption— Indeed time and space would fail to at-
tempt an enumeration— The cloud of witnesses on
this subject, is greater than in most questions of a
disputed nature •, and adds Mr. Orme, the pious
and learned author of" the ordmance of the Lord's
Supper illustrated" (from whose very Interesting
and useful work,andMr.(:ramp's "on theSabbatical
observance of the Lord's Supper," these observa-
tions are chiefly compiled,) says, " If I might be
allowed to add my own testimony, I would say,
that the experience of nearly twenty years m a nu-
merous church where this was the constant prac-
tice, made me acquainted with no evils arising out
of it : and satisfied me that the benefits of it were
great,both to individuals and to the body at large,"
Mr. Baxter, in his christian directory, page 470,
has the following pointed remarks on this question,
" Q. How often should the sacrament be now
administered, that it neither grow into contempt,

nor strangeness 1 , i _u *

" ^. Ordinarily in well disciplined churcncs u

should be still every Lord's day, for first we have

1 *

no reason to prove, that the Apostles' example and
appointment in this case w as proper to those times,
any more than praise and thanksgiving daily is pro-
per to them, and one may as well deny the obliga-
tion of other institutions or apostolical orders as
that. — 2ndly. It is a part of a settled order of the
Lord's day worship, and omitting, it raimeth and
altercth the worship of the day. — 3rdly. There are
better means (by teaching and discipline) to keep
the sacrament from contempt, than the omitting or
displacing of it. — 4thly. Every Lord's day is no
oftener than christians need it."

Dr. Thomas Goodwin — " For the time of the ad-
ministration of the Lord's Supper, namely, how of-
ten it should be,) there must necessarily be an in-
stitution somewhere in scripture left or found ; or
one at least, that may be drawn from scripture by
good consequence. In truth^ there can never
be invented or supposed any such proper, special
occasion requiring this ordinance to be adnimister-
ed upon this Lord's day or that rather than upon
another, which might more especially call upon the
church for the practice of it.

This being a continual ordinance, and continual
ordinances necessarily requiring a time instituted, or
fixed some where ; the fixed time therefore, neither
is, nor can be other than the Lord's day, according
to the ordinary course and tenor of the New Tes-
tament, which imports that every Lord's day is the
instituted time for them. " (On the Constitution, &,c,
of the Church of Christ, hook, vii.)

Dr. Watts—" If Jesus being dead, and being
alive again, is so great and important an article of
our religion, and as it were the foundation on which
it stands, then how wisely hath he so ordained it
in his gospels, that w^ should have a constant me-
morial appointed us, both of his death and of his
resurrection—Of his death in the Lord's Supper,
and of his resurrection in the Lord's day. On the

&c.

first Jay of the week Christ appears in his holy or-
dinances and saith, peace be unto you, as he did to
the Apostles."

'^ The primitive christians celebrated both these
institutions, on every first day of the week, that is
the christian Sabbath and the Lord's Supper.
We all agree 'to celebrate one of these, viz. his
resurrection, every week on the first day ; but how
few are there, that celebrate the memorial of his
death in a constant attendance at the Lord's Sup-
per. O let us take pleasure in these sacred memo-
rials and practice them, both with steadiness and
constancy in remembrance of Jesus, who was dead
and is alive !" — Evangelical Discourses, Dis. 11.

President Edwards — "Another thing I would
also mention, wherein it appears to me that there
has been an omission with respect to the external
worship of God. There has been of late a great in-
crease of preaching the word, social prayer, &lc.
yet I cannot understand, that there is any increase
of the administration of the Lord's Supper, or that
God's people do any more frequently conimemor-
ate the dying love of their Redeemer, in this sacred
memorial of it than they used to do ; though I do
not see why an increase of love to Christ, should
not dispose christians as much to increase in this,
as in their other duties. It seems plain by the scrip-
tures, that the primitive churches were wont to cel-
ebrate this memorial of the sufferings of their dear
Redeemer, every Lord's day, and so I believe it
will be ag^in in the church of Christ in days that
are approaching." — Thoughts on the Revival of
Religion^ p. 214.

Dr. Mason of New York — " When we speak of
innovation in the church of Christ, we are not to
inquire merely, what was done by our Fathers, but
what was the order of the church from the begin-
ning? How did Christ ordain? How did his Apos-
tles conduct? In what state did they leave the

churches? Now it is notorious, that during tlio
three first centuries of the christian era, commu-
nions were held with a frequency of which, among
us we have ndther example nor resemblance. It is
also notorious, that the original frequency of commu-
nion, declined as earr ality and corruption gcined
ground, and it is no less notorious, that it has been
urged as a weighty duty, by the best of men and the
best of churches, in the best of times — It is demon-
strable, that among the primitive christians, the
celel^ration of the Supper, was a part of the ordi-
nary sanctificationof the Lord's day. In this man-
ner did tho spirit of ancient piety cherish the memo-
ry of a Saviour's love. There was no need of re-
proof, remonstrance, or entreaty," &-c.

The preceding citation are produced not as au-
thortics, but as opinions — they are, however, the
opinions of the most eminent and pious araon,^ men^
not merely as to what w as the undoubted apostolic
practice, but also as enforcing the propriety of tho
practice in itself; and are evidently entitled to as
much regard as can reasonably be given to any who
vindicate on the plea of expediency an opposite
course of unfrequency,even admitting what has been
disproved that the scriptures were silent on the sub-
ject, and bad left it to be determined by men ac-
cording to their different views of its fitness. It
must be recollected, also, in regard to those men,
that nothing but the love of truth could have in-
duced thefn to send forth into the world, sentiments
more or less condemning the common (and
perhaps thv^irown) practice. And also that they
do not speak of weekly communion, as a mat-
ter of doubtful disputation ; but considering both
the fact and ti)e law as clearly revealed, present
tliem to the notice oi the churches and urge their
importance.

ng tli€
ommu-
among
3. It is
ommn-
gained
IS been
and the
demon-
iiBj the
le ordi-
is man-
memo-
d of te-
as au-
ver, the
FY,^ men^
postolic
y of the
d to as
,ny who
>pposite
lasbeen
the sub-
len ac-

3SS. It

se men,
lave in-
itiments
)n (and
lat they

a mat-
ig both

present
ge their

Section 4f^.

©WECTIONS AND MISTAKES — COKSTDTERED.

When corruptions have so long existed as to
form a part of the established system of the com-
munities in which they are formed, any attempt to
restore primitive purity, will be looked upon with
a jealous eye, and objections, some of them per-
haps very specious will be made to oppose the pre-
sumed novelty, but against the objection that the
practice here advocated, is an innovation, it has
been fully shewn that it is so, in no other sense,
that! as the doctrine of justification by faith was, m
the days of Luther. Those who maintain that we
have nothing express in the scriptures on the sub-
ject 5 that the frequency of communion is a matter
to be determined by hnmun discretion are referred
to the former part of this essay as containing the
refutation of such an opinion. The words translat-
ed «as often as," 1 Cor. xi. 26, from which the
plea is often made.' So far from authorising a lati-
tudinarian discretion in men to fix the time at their
own pleasure, does in reality determine the precise
reverse. The very meaning of the word refers to
some well known, acknowledged and established
rule of frequency which can be no other than week-
ly communion. "-<Seel>r.8mt«/i' s Concise Viewp.^.
Some may assert probably, that if weekly com-
munion be admitted, the same principle will lead
us to the adoption of some other practices which
were observed in the apostolic churches, but have
long since fallen into disuse.— This can be no good
objection. If besides weekly communion, it could
be equally proved from the Bible that Christ com-
manded and the Apostles instituted any other or-
dinances which are now neglected, let them be by
all means restored. -But all the practices of the first
christians wore not church ordinances nor univer-

■

^^i

sally prevalent. The community of goods at Jeru-
salem, for instance as is evident from Acts v. 4.
was a voluntary liberality, the spirit ofwhich is still
in force and to be imitated. Respecting daily
communion, it is at least doubtful whetlier Acts 11.
46. refers to it or to the partaking food at an ordi-
nary meal— but if it meant the former the practice
of daily communion was not general as we find from
the practice of the churcfies atTroas. And theLord's
supper it is said was first observed on Thursday.
It is not asserted that it is unlawful to obey Christ's
dying commandment on any day ; but that by the
scriptural practice of apostolic churches, it is de-
monstrated to be the appointment of Christ, that
his churches must observe it every first day of the
week. So a church may assemble any day and
worship, but at all events, if they regard scriptural
example and precepts as binding, they must meet
on the Lord's day,

" But the argument on which most stress is laid,
is. that frequency will lesson the solemnity of the
ordinance, and bring it into contempt." To this I
reply continues Dr. Erskine, "If frequent com-
muning is a duty, then danger of doing it with less
advantage, does not lessen our obligation to that
duty.— For whatever danger there is, God foresaw
it, but yet did not see meet to guard against it. —
Shall we pretend to be wiser than God ? Have we
found out better means for securing the honour of
his institutions, than the means prescribed and prac-
tised by those who were under the infaUible gui-
dance of his spirit ? Have not attempts of this kind
proved the source of the worst corruptions in Po-
pery ? Reason has no power to dispense with, or
to derogate from the positive laws of God, in pre-
tence of doing them a service.— It is a blasphe-
mous presumpticn— though it may put on a cloak
*-» iitxzixiiiij, to juCj^c luaiju suiiicicni iuuouii lu nUi-
der thee from frequent communicating, which our

at Jcru-
cts V. 4.
h is still
ig daily
Lets 11.
n ordi-
)ractice
nd from
) Lord's
ursday.
Christ's
; by the
It is de-
it, that
of the
Jay and
riptural
5t meet

is laid,
of the
o this I
t com-
ith less
to that
bresaw
ist it. —
ave we
nour of
d prac-
de gui-
lis kind
in Po-
ith, or
in pre-
kisphe-
L cloak
lo hiii-
ch our

Lord did not judge a sufTicient reason to hir.der him
from commanding it. " If thou tiiiis iudge the law,
thou art not a doer of the law hut a judge." —
Prayer, hearing the word, &.c. are not loss use-
ful by reason of their frequency — IMiose who
abound in them most, find most benefit in them."

A variety of other mistakes or misapplication of
scriptural principles, have also contributed to the
neglect of the ordinance. — The supposition that
some qualification is necessary to its proper obser-
vance, which ib not equally so for every other ordi-
nance and christian duty is evidently, foimded on
mistake. If the christian character be not possess-
ed, the difference is small whether we observe or
abstain from the ordinances of religion, for " with-
out faith it is impossible to plerxse God," — and to
such are the glad tidings of the kingdom t »be pro-
claimed freely and fully without money and with-
out price, inviting them to have repentence towards
God and faith in our Lord Jesus Christ, and then
to attend to whatever the Lord hath commanded
them, the things which accompany salvation.

But at the beginning such a thing was perhaps un-
known as a professed believer, who was not the
member of a church, and an observer of all the
ordinances of Christ.

But believers may partake of the Supper in
an unworthy, that is, an improper or irrever-
ent manner, and it is to this evil that the language
})\ the xi of Corinthians, seems to apply — Paul is
not there so much speaking of the character, or state
of feeling of the worshippers, as he is reprehending
the grossly improper manner in which they attend-
ed to the ordinance. — " In ( ating" he says " every
one taketh before other his own supper — one is
hungry and another is full, what " have ye not
homes to eat and to drink in, or despise ye the

ing unworthily, in an irreverent manner and unbe-

24i

coming the ordinance of Christ— The Apostle cor-
rects this abuse by stating the proper manner of
observing the ordinance after the example of our
Lord — He then adds, wherefore, whosoever after
this explanation, " shall eat this bread and drink
this cup of the Lord unworthily, shall be guilty."—

The word translated "damnation" in this epistle
on this subject, would seem to be as fully express-
ed by the ordinary English word, punishment — and
the nature of this punishment the Apostles notices^
" for this cause many are weak a.id sickly among
you, and many sleep." 1. Cor. xi. 30, but that this
had not particular reference to their eternal state,
seems evident from what is added, " But when we
are judged we are chastened of the Lord, that we
should not be condemned with the world." 32. —

Because christians are required to examine them-
selves in connexion with observing this ordinance^
it is inferred there must be something essentially dif-
ferent in its nature from the other ordinances of the
gospel. In 2. Cor. xiii, 5. we are called to examine
ourselves in general in reference to our christian
character, but in this passage, 1. Cor- xi. 28, it is evi-
dent that examination respects the motive and man-
ner of their observing ordinance : Instead of this, it
is supposed, that christians must set in judgment
on their frames and feelings and if not satisfied with
them on all respects to beware of coming to the or-
dinance — Every thing which deranges the body or
perplexes the mind, and interferes with spiritual
comfort has this been brought into conflict with ob-
serving this ordinance of the Lord stedfastly —which
on the contrary, might prove a means to remove
these fears, to strengthen our faith, and supply a
motive, to remedy any inconsistencies of temper or
conduct, which may assist in preventing christians

JlttoriflinOP in nmA nniovmrr flm 4\i«/^1innwi/^r»c< r\C ».«li
. o '" •"•"•- --"J'-'J *'& «^*^'-

i-vi'/^linnn/^no

vs. visitvtil WC va i Vii"

gion.

itle cor-
inner of
I of our
er after
d drink

3 epistle
sxpress-
it — and
loticesy
among
hat this
1 statCj
^hen we
that we
" 32.—

e them-
inance.
[illy difl
!S of the
xamine
hristian
it is evi-
id man-
'this, it
dgment
ed with
the or-
>ody or
piritual
ith ob-
-which

Many members of a church whenever any thing
occurs in the conduct of their brethren to offend
them, think themselves at liberty to quit the com-
munion of the church till their difficulties real or
itnat^ined, be removed 5 and to excuse this most un-
scriptural conduct, as contrary to express precept,
a« it is to the general spirit of religion, they urge
that passage in Matt. 5. 23 " Therefore if thou
bring thy gift to the altar, and there remembereth,
that thy brother hath ought against thee, leave there
thy gift before the altar and go thy way ; first
be reconciled to thy brother and then come and of-
fer thy gift."— In this passage, it is evident that our
Lord could not be speaking of the commemorative
supper, for it had not then been instituted---But
admitting that the case may by analogy, apply to
this ordinance, the meaning which is attached to it
hy the persons of whom we are at present speak-
ing, is directly the reverse of what it contains 5 the
import of the leading clause being quite overlooked
—for it is not said, and there rememberest, that
thou hast ought against thy brother ; but that " thy
brother hath ought against thee"— It points out the
propriety, not of the offended party abstaining from
the communion of the church 5 but of one who has
himself done an unkindness, or an injury to his bro-
ther losing no time in giving him satisfaction-
otherwise, not to consider th^ ordinance as satis-
fying his conscience while this plain duty is neglect-
til, and if he does not, the guilt lies with himself.
Acting on these benevolent and scriptural princi-
ples would prevent much of that irregularity and
disregard to all order so dishonouring to religion,
and injurious to the brethren. In this way, the
passage very much corresponds with the apostolic
admonition to the Corinthians, 1. Cor. v. 8. "There-
fore let us keep the feast, not with old leaven, nei-
ther with the leaven of malice and wickedness, out
with the unleavened bread of sincerity and truth.—

9!^

lii

26--

A difficuity of .inothcr nature is sometimes stated
against the practice of weekly communion which is,
that as churches are often destitute of pastors, such
churches could not then statedly attend to it; the
persons making this objection of course considering
that it would be improper for any one to administer
the ordinance but an ordained pastor ; admitting the
justness of this conclusion, it can be no argu-
ment for churches not attending to it every Lord's
day, when practicable But as the difficulty al-
luded to, is of frequent occurrence, it becomes
practically important, that we may act in faith, to
know what the Bible directs as our duty in such
cases, for as it would be highly presumptuous and
crimmal for any one to attend to any ordinance, in
circumstances, wherein the word of God forbids it :
so it evidently would be equally so, for churches to
neglect and set aside so important an institution as
the Lord's Supper, for unscriptural reasons, mere-
ly of man's devising.— A learned writer on this sub-
ject observes, "what they can conceive to be in
that ordmance either in the blessing or giving of
thanks which accompanies it, or in the distribution
of the bread and wine among the disciples, which
makes the presence of Elders more necessary to it
than in praise, or prayer or reading, or mutual ex-
hortation, &c. it is hard to say; few principles of
scripture seem more plain than this ; that there is
no church of Christ, where the disciples do not
meet together on the first day of the week, to break
bread ; now if they cannot lawfully di) this without
Elders, they never can have Elders, and never can
be a church. For scriptural Elders never were co-
eval with the church, to the oversight of which they
were called, but were brethren, proved in a course
of previous walking together as a christian church,
and found to be fitted for the service ; and is it not
inconsistent, that a church destitute of Elders is
precluded from observing the Lord's Supper, un-

less visited by Elders of another church ? the El-
ders of one church not being officially Elders of
another " — Thoughts on Religious Establishment,

We shall only further quote the sentiments of Mr.
Fuller on this particular point, as his character and
intimate knowledge of scripture renders him a com-
petent judge in a subject of this nature, and as his
impartiality in that opinion none can doubt, seeing
it was opposed to the prevailing practice of him-
self and his intimate christian friends, with whom
he was in connection — It is contained in his life by
Morris. — Boston Edition, p. 286,

" Propriety of administering the Lord's Supper
without a minister. When Mr. Fuller was in
^Edinburgh, in the«year 1805, he communed with a
newly formed Baptist church in that city, not then
provided with a pastor, and at their request, he ad-
ministered the Lord's Supper among them — Previ-
ous to this, they had been in the habit of comme-
morating the death of Christ in this ordinance, with-
out a minister, but wished to know his opinion on
the subject. I told them, says Mr. Fuller, that
probably there were few of my brethren who might
be of my mind, but 1 bad long been of opinion, that
there was no scriptural authority for confining the
administration of the Lord's Supper to a minister —
I had no doubt but that the primitive pastors did
preside at the Lord's table, as well as in the recep-
tion and exclusion of members, and in short, in all
the proceedings of the church, and that where there
was a pastor, he should continue to do so, but that
when a pastor died or was removed, the church was
not obliged to desist from commemorating the
Lord's death any more than from receiving or ex-
cluding members, and that it was as lawful for
tliem to appoint a deacon or any senior members
to preside in the one case as in the other."

It is .also sometimes objectiorially stated, that
churches have not prospered or increased that have

'i-

adopted the pra ^tices here contended for as scriptur-
al and binding. It were a truth to be deeply lamented,
that the mere circumstance of stricter conformity
to what seems to be of divine authority in these res-
pects, should produce schism and a scattering of the
flock ; and if true would only evidence how much
even with the professed disciples of the Lord the
ofTence of the cross had not ceased. — Bi!t admit-
ting the evil effects alluded to, to arise, a very re-
sponsible inquiry rests upon us, whether we be not
wholly the cause of them, who oppose sentiments,
as peculiar and erroneous, some of which at least
(if not convined that they are obligatory) we must
know to be of reasonable doubt and inquiry, and to
have been held and enforced as scripturally binding
by the wisest and the best of men in every age.
. Whether we be not strengthening prejudices in
ourselves and creating them in others, who them-
selves careless or uninformed on the subject, rely
implicitly on our esteemed truth and knowledge,
by the spirit of our opposition or even by our silence
when others are reviled for holding these sentiments.
Is it surprising, that those we seem to denounce
as holding erroneous sentiments should be avoided
by others, in proportion to our influence over these,
and that the causes producing the alienation and
schism we profess to deplore and desire to avoid
should be misunderstood and misapplied.
Thud besides the seeming disengenuousness of such
conduct in itself; may we have made (it is believ-
ed often unintentionally) our very character for rec-
titude to subserve the purpose of misleading the un-
wary, of injuring the feelings and impairing the
usefulness of many of the Lord's sincere disciples,
whose only desire for themselves and others in the
conduct objected to, is to know and consistently to
practice what they believe (and what is even often

j_j i_ 4.^ \ 4.^ u :-j.., 1 A u u^,,. .^ — u

5^UI1CCUC'U lU lilUill) lU UU SCliplQlUi."— -ixn iiUVV IliUCIt

schism and injustice has been directly or indirectly

promoted by such aspmt of proceeding win never
be fully developed, till that great day when all se-
crets shall be made nianifest. t-rr.A \M
Finallv— in contendmg for any truth of God, let
us remember that "^ the wrath of man worketh not
the righteousness of God."-Unless we have a sin-
gle eye to his glory ; and a real desire to proniote
The unity of his body, the church--our zeal is a
vain show— But with a watchful and jealous fear ol
ourselves, knowing how prone we are to err, and
influenced by such motives conscientiously to assert
our principles and consistently to act according to
them, is at once our duty, and what love to God:
and man require of us. ^ ^ , , •«
The evils whi^h are too often found among chris-
tians, do not so much consist in their diflrerence
themselves, as they are connected with their state
of mind as regards the word of God, and towards,
one another, induced by or inducmg these dit-

f(prences

It is indeed possible to be unduly occupied about
the externals of religion, while we neglect the
weightier matters of the law, and so may we per-
plex ourselves with the most fundamental doctrines,
of the gospel, and may wrest them to our own de-
struction—but this is not the consequence of strict-
ly attending to whatever God has revealed for our
faith or practice, but to the partial manner and im-^
proper spirit in which we do it It is the will of
God that his people should be holy-To promote
holiness he has given to sinners a revelation ot
free grace, that they believing his exceeding great
and precious promises, might be partakers of the
divine nature— This end is never lost sight of m
any precept he delivers and if we lose sight ot it,
we can derive little benefit from any of the ordm-
ances which he has enjoined— But keeping this m
view for any, to imagine that a diligent anU prayer-
ful examination of the scriptural order established

in the first churches by Christ and his Apostles
would render them less spiritual, and obstruct
their growth in grace, is practical antinomianism.
1 hough every part of divine truth be not in itself of
equal importance, all is sanctioned by th, same di-
vine authority-Tho' they alone are the true circum-
cision who worship God in spirit and in truth, re-
joicing in Christ Jesus and having no confidence in
the llesh— Yet the simple order and mode of wor.
ship appouited by infinite wisdom, may be amouo"
the means appomted io preserve our spirituality of
mind, and to detect error and to lead the mind td
the only true object of all worship.

Christians of ill denominations are concerned in-
the subject of these pages-It belongs not to one
party merely, nor can it be considered of trifling im-
port by any conscientious disciple whose desire
and prayer is, " make me to understand the way of
thy precepts, teach me to do thy will."-Those who
profess to teach are especially bound to promote

ZV K.^"7 '^'^.'!T^ *.^ ^^^ truths and injunctions
of the kingdom of Christ-from them the churched
expect information. "The Priests' Hps should
keep knowledge, and they should seek the law a:
his mouth, who then is a faithful and wise servant
whom his Lord hath made ruler over his household,
to give them meat in due season." "Blessed is
that servant whom his Lord when he coftieth shall
nndso doing."

, End ofEssay\on Weekly Communion.

amzWion^Page 16, insert after « Christ's dkciples," and ^^

a" .,1

THE SECOND ADVENT

OF THE

LORD JESUS.

BEHOLD t COME !

Who Comes ? The God-man— The LordJesus
Christ. " Behold he comcth with clouds, and every
eye shall see him, and they also which pierced him :
and all kindreds of the earth shall wail because of
him." Rev. i. 7. Mat. xxiv. 27—31. Mat. xxvi. 64.
Daniel vii. 13. 14.

How DOES HE Come ? As a Thief: suddenly,
abruptly, unexpectedly.— Luke xii. 39. II. Peter iii.
10. Rev. xvi. 15. He Comes in flaming fire. II.
Thess. i, 7, 8. Isaiah Ixvi. 15. Mai. iv. 1. Psalm 1.3.

When does he Come ? When the iniquity of
the earth shall be ripe. Joel iii, 13. Isaiah xxvi. 21,
When there is scarcely any faith in the Church.
Luke xviii. 8. When the world are eating and
drinking, and giving in marriage. Mat. xxiv. 37 —
39. When the Virgins themselves are asleep. Mat.

XXV.

5, 6.

For w^hat purpose does he Come ? First.—
To raise the dead saints, I. Cor. xv. 22, 23. Rev.
XX. 4 — 6. to change the living saints into immor-
tality ; and thus save them from the evil, which is
coming upon the earth. I. Cor. xv. 51, 52. I. Thess.
iv. 16. 17. Luke xxi. 38 —Secondly.— He comes
to destroy Apostate Christendom, the fourth Mo-
narchy that should arise upon the earth, the nations
that forget God, and who say, " we will not have
this man to reign over us." Those wicked nations,
with their ten Kings, who have broken the ever-

Ine^ino' C.oi'nnqpt • ti-nninlnrl nnnn Gnd's holv Or-

dinances ; and who shall yet be confederate against
the Lord's anointed one under the banner of the

Infidel Anti-christ about to arise Daniel vii. 9 — 14,
23 — 27. Rev. xvii 12 — 14, and Rev. xix. 11 to end.
Thirdly. — He comes to take unto himself his great
power, and to reign, Rev. xi. 15 — 17. To put his
hand a second time to the restoration of Israel,
when both the two Tribes and the ten Tribes shall
be re-established in their own land, as one nation
for ever, — (Prophecies, be it observed that have
never yet been fulfilled to the whole Jewish Nation,
but only partially when a portion of the two Tribes
were restored from their Babylonish Captivity.)
Ezek. xxxvii. 15 — 28, Isaiah xi. 11, Deut. xxx. 1
—9. Isaiah Ix. 10. Jeremiah xxx. 3 &. 18. Jeremi-
ah xxiii. 3 — 8. Jeremiah xxxi. 31—33- Ezek. xxxix.
25 &. 28, Zech. viii. 4, 5, 7, 8 & 22. Zech. xii. 6.
7. To set up a kingdom of peace, and righteous-
ness upon the earth. Psalm Ixxii. 7—9. Psalm xlvi.
6 — 10. Jeremiah xxiii. 5, 6. To share its dominion
with his faithful servants, Rev. ii, 2G — 28. Rev, iii.
21. Rev. XX. 4—6, with all those who are account-
ed worthy to attain to tlic resurrection from the
dead, Luke xx. 35. and who, with him and all the
glorified Saints shall inhabit the Heavenly Jerusa-
lem 5 which St. John saw in Prophetic Vision, de-
scending out of heaven from God, to this earth.
Rev. xxi. 2. 3. Rev. xxii. 1—5. Rev. xxii. 14 — 19.

READER.

Are you prepared for the coming of the Son of
Man ? Are you looking forward with longing ex-
pectation to the day of his appearing ? Are your
affections fixed upon the glorious realities of an un-
seen world ; thus prepared and awaiting your
summons ? or, rather do you mind earthly things,
and therefore not wishing it, are to be found amongst
those scoff*ers snoken of to arise in the last davs,
who say, " Where is the promise of his coming ?
for since the Fathers fell asleep, all things continue
as they were from the beginning of the Creation."

II. Peter iii. ^. If the latter be your deplorable'
case, Woe ! Woe ! unto you 5 for the day is far
spent, and the night is at hand. Fly whilst its light
still lingers, lest that day should close ere you apply
to Christ for the pardon of yoifr sins, and your
heart becomes sanctified by the gift of his Spirit:
for thus alone, in that fearful day of wrath, can your
eye meet him with joy. If you have already appli-
ed to that only refuge, from the impending storm,
suffer a Brother's -exhortations to greater watchful-
ness, lest coming suddenly he find you sleeping.
" Behold I come quickly : hold that fast which
thou hast, that no man take thy crown."

It is written in Rev. xvi. 13, 14, that when the
Angel pours out the sixth Vial under the operation
of which we have been living for the past few years,
and which we have just seen consummating in the
downfal of the Turkish Power, as an independent
sovereignty ; that three unclean Spirits, — the spirits
of devils — working miracles, or doing wonders, are
sent forth into the earth.

Reader. The seventh and last Vial has begun !
— Rev. xvi. 17, 21 — the fourth Symbolic Beast of
Daniel — chap. vii. 23. 27. — which is the Roman
Empire, or Christendom, has passed away in its
Pagan form, and from its Papal is now — under the
influence of these unclean spirits — rapidly consum-
mating its last apostacy, as infidel. It is amidst
the throes of the last political Earthquake with
which the seventh Vial of wratli commences ; —
Rev xvi. 18.— it is whilst the thunder of the last
storm is hurling in the air ; at a time when we can
perceive those signs, which our Lord said wera the
immediate fore-runners of his appearing in the

clouds of heaven ; " upon the earth distress of
Nations wit!i perplexity, the sea and the waves
roaring,* men's hearts failing tliem for fear, and for

* That is, people in a tvimnltuous condition.

looking after those things whicli are coming on the
earth," and whilst there yet remains a few sands in
the hour-glass of time, that this voice is raised to
put yon upon your guard, acainst the dehisions of
these fearful times ; rendered douhly liazardous,
by the watch-men sleeping on their watch-towers.
Yc are not children of the darkness but of the light,
' and instead of regarding all these mighty commo-
tions upon the earth as mere politicians, ye would
do well to take heed to the '^sure word of prophe-
cy," which St. Peter assures us, " shmeth as a
light in a dark place." To this end of warning,
and with the object of directing your attention to
the prophetic word of God, these various texts have
been selected for your attentive perusal. Be not
deceived by the subtilty of Satan's arts ; be assur-
ed, he has^issained the garb of an Angel ot light ;
give no heed to the spirit of the times. Suspect
every sentiment that comes to you with the appro-
bation f^f the many, fo'* the multitude run to do evil.
God is not in theiV thoughts. Be not deceived by
the spirit of infidelity, miscalled liberality : hold fast
the form of sound words, once delivered to the
sainst^ fear God, and honour the King, and all in
authority, under him; thus submitting yourself to
every ordinance of man for the Lord's sake. It is
said of the delusions of the last times, that if it were
possible, they should deceive the very Elect. Re-
member the man tliat placed himself at the marri-
age-feast, and sat uncliallcnged by his fellow guests,
till the Lord of the feast discovered him to be with-
out a wedding-garment. Trust not to the circum-
stance of your belonging to any sect or party in
religion, though you might have enjoyed their ap-
probation for a succession of years ; trust not to
your own outward rectitude of life, though that like-
wise may be unimpeachable before your fellow
eatures ; but seek rather to be tbund clothed in

the wedding-garmt

nt of the righteousness of Jesus

Christ, .hich r't^TS^r^^
ye therefore and pray '"^^J"' ''^ tUin'-sthat shall
Lunted worthy to escaF^^;^^^^^^^^

come to pass, and to/'^™^!^',.^, (^, thou shall in-
uAriseOGod,judScthcL,aUl>, ^^^,y^

herit all Nations." ^^^fV },
Amen, even so come Lord J csus.

T.. • •» nf our Lord Jeaua

Christ-Gal. ■.. i.-P- - '^"--IZ^i «.Uh J »1,n --.• 4 - ■-
40. and John A 26.-ls».ah v . ,. cm ^ ^^^^^^^^^

wUh Ph. ii. G, .0, "•--"=■ ^^' ^^., '33. zech. xil. ICcompar.
Isaiah xl. 0, compared .vll Luke xx ^^^.,. ^^ ^^__^_

e,l-vUh Zech. .iii. 0, and John x... 0I.
pared with John i. 3.

,1 ,1 rhrist look our common huma-
Scripture Text. .0 prove that Chr st to ^^ ^,, _^^^^

„„y._Mat. >. i.-l."Ue . 35^.. - .v.^^._^; ^.^ ^^ ^, ,„. ,„,. 3,
,,,, ,, ,i, 42.--Actsu. .0, .. - ^^ _p^.^^ ,. ,_ , _j,„„

_U. Cor. V. 21, xui. 4 -G,>1. iv. i s.-Heb. u.

i^. 5...C0I. i. 21-22.-I. Tim.... ^, ''■—I- I""'
10-18. iv. 16. V. 1-0. X. B.

a-hc state of the ,vor,d immediate., preceding the 2d a.en..
Isaiah Ix. 2. Ixvi. 5.-Luke xvu
__2a Peter iii. 3-4.

Person. Comin, orJe., Ch.-^^^^^^^

Id ,vith Uev. ii. 26, 21, and Rev xi. nd « ^^^^,^..,

, T t ; Qf^ SS and lieu. i. '->•
16. compared with Luke .. 3 .33 ^^ . 3^ ,__

..Isaiah »vi. S'.""''-^' "c' m "'»h 1^"- ="^- "•"■"
Uaiah Ixiii. 1-0. x«»'- ;''■ 7;' ,„.„jude 14 .."<! '^ «"•-
Dan. ii. 3o and.i4.-l. Ihcs.iv.

MiiKiii. 1. "'■ »v. 1

-I

siiiao

Ixiv. 1, 3. xlii. 13.— Zee. xiv. 3-5 and

— Zei.li.i. 7-lC.--Zcph. iii. 3, 15 I

First resurrection o

flhe Saints at lim cominc

nor of the Lord. —

Rev. XX.

.1.7.-1. The. iv,

15 IG.— I. Cor. XV. 23, oO-SC—Job

23 27.— Jol> xiv. 12- 1 5.— Lola; nx. 35, o

,G.— John V. 21-29.

MX.

Pa. xlix.
Luke xiv. II
xvii. 15
Rev. ii.
Prov. X.

14 CO. — lies, xlii

11, compiirevl with I. Cor. xv. 5

r,Q^ —

—John ch. vi.— I. Jo. iii. 2, coo^partHl with Psalm
-Phil. iii. H ^^r^d 2l.-Isai,.h xxvi. l9.-EzeU. xxxvii.

1 1-2!j. — Imvu. viii.

11-23.— Dan. xil.

2.— Psalm cii. 20.

> Prnv. \i.

.1—1. Cor. vi. M.— Act^ iv

2— H.Tirn.

11.

II, 12.— Peter i. 19— Prov.xxi,

10— Mat. iv. 2- -Psalm cxviii

17— P*a!m i. 5— Psulm ix.

13---Psiilm Ixxix. 1 1.

Personal Reign ot Jes

Jesus Christ, with his saints over the Earth.

Rev. XX

G --Rev. v. 10— Rev. x

xu. o-a-

■ Ez. X

Hii. 7---Ez.

XXXV

ii. 24-28, compared with Rev. xsi. 2, 3-Joh xix. 24-26.-

John xiv. i-5, ami John xiv. 28

>Q. 20---Jere, xxiii. 5

5. G--- Isaiah ix-

6, 7, xxxii. i.

■ 1. Ti n. vi. 14.---Micah. iv.

l-8---Act3 i. 9-11.

compared with Zcch. xiv

1 4, 0. "Acts i. 3, compared with 6,

verse. "-Acts ii. 22, &c. compare

d \vilh Acts iii. 10-21.— Lnke

xxii. 29, 30— Dania

1 ii. 44.-D.miel vii. 9-14,26, 27.

-Isaiah

xxiv. 23.— Zech. ii. 10-13, vi,

12. 13, vili. 3G. ix.O IG.— Rev

ti. 18. Psalm xxxvii. com

Psalm xciii— c. xxii.

nared with Mat. v. 5

Psahn Ixxii.

26 31. xcvi. 10 13. xcvii. i-o.

TheMellenium a state of peace whe

he.i all will Tear the Lord.

Isaiah, xiv 3. xsvii. 1. Lc

Psalm c. cii. 15.

Zed

1. XIV.

7. Psalm vix. vii 5-7

&c. Is. xi. 9,xlii. lO.xlix. 19. Ixvi.23. Hob

iv. 9.

d Peter iii, 8, 13. Rev. xx. 2-G.

Events at the end of the rdelleuiura. Rev . sx 7-10. Ps ix.
17. Rev. XX. 6, II, 15.

The Kingdom will then be delivered up, and God will be all
in all. 1. Cor. xv. 24. 28. Rev. xxii. 6-20.

FIMS.