5. Prerequisites to Participation in the Lord?s Supper. A. There are prerequisites. This we argue from the fact:
(a) Christ enjoined the celebration of the Supper, not upon the world at large, but only upon his disciples.
(b) The apostolic injunctions to Christians, to separate themselves from certain of their number imply a limitation of the Lord?s Supper to a narrower body, even among professed believers.
(c) The analogy of Baptism, as belonging only to a specified class of persons, leads us to believe that the same is true of the Lord?s Supper.
The analogy of Baptism to the Lord?s Supper suggests a general survey of the connections between the two ordinances.
1. Both ordinances symbolize primarily the death of Christ. Secondarily, our spiritual death to sin because we are one with him. It, being absurd, where there is no such union, to make our Baptism the symbol of his death.
2. We are merged in Christ first in Baptism and then in the Supper Christ is more and more taken into us. Baptism = we in Christ, the Supper = Christ in us.
3. As regeneration is instantaneous and sanctification continues in time, so Baptism should be for once, the Lord?s Supper often or, the first single, the second frequent.
4. If one ordinance, the Supper, requires discernment of the Lord?s body, so does the other, the ordinance of Baptism. The subject of Baptism should know the meaning of his act.
5. The order of the ordinances teaches Christian doctrine, as the ordinances do. To partake of the Lord?s Supper before being baptized is to say in symbol that one can be sanctified without being regenerated.
6. Both ordinances should be public, as both ?show forth? the Lord?s death and are teaching ordinances. No celebration of either one is to be permitted in private.
7. In both, the administrator does not act at his own option but is the organ of the church. Philip acts as organ of the church at Jerusalem when he baptizes the eunuch.
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