Section 14

Section 14

(4.) Consider that the cause of religion and godliness, however it be spoken against and opposed, will infallibly be the prevailing cause at last. We are sensible of a mighty struggle in the world between the seed of the woman and the seed of the serpent : Michael and his angels on the one side, and the dragon and his angels on the other. Many there are who speak against religion, and are very vigorous in opposing it, and some, though but a few, who are speaking for it, contending for the faith, and striving against sin. Now it is desirable to know which of these contesting interests will be victorious; and we may be assured that the cause of God and religion will certainly carry the day. Contradicted truths will be effectually cleared and vindicated; despised holiness will be honoured; mistakes rectified; reproaches rolled away; and every thing set in a true light. ' Then you shall return and discern between truth and falsehood, right and wrong, which now it is not always easy to do. The day of the Lord is said to be in the valley of decision, (Joel iii. 14.) because then and there will this great cause be decided, which has been so long depending; and a definitive sentence given, from which there will be no appeal, and against which there will be no exception. °* Our God will then come, and will not keep silence: whoever now speaks against religion, he will then speak for it, and will undoubtedly be " justified w/ten he speaks and clear when he judgeth. Particular parties and interests, as such, will wither and come to nothing, but catholic Christianity, that is, denying ungodliness and worldly lusts, and living soberly, righteously, and godly in this present world, in expectation of the blessed hope ; this is good, and the goodness of it being founded on the unchangeable will of the Eternal Mind, it is eternally good, and no doubt will be eternally glorious, whatever is said against it. This, this is that gold and silver, and those precious stones, which will stand the test of the fire that shall try every man's work, (1 Cor. iii.

1 Mai. ill. l& B Pt. 1. 3. D Pa. li. 4. e i Pet. i. 7. f Ist. xzxiv. 8. q Jam. v. 9. t Joah. x. 24. • Rev. vl 16.

12, 13.) and will be ^ found unto praise, and honour and glory, at the appearing of Jesus Christ.

Assure yourselves (Christians) there is a p day of recompence for the controversy of Sion coming, and it is at hand ; ^ Behold, the Judge standeth before the door. Then vice and wickedness, which now appear so daring, so threatening, will be effectually and irrecoverably crushed ; and such a fatal and incurable blow given to the serpent's head, that he shall never hiss, shall never spit his venom, any more: then shall the upright have the dominion, (Ps. xlix. 14.) and all the faithful soldiers of the Lord Jesus shall be called to ' set their feet upon the necks of principalities and powers. Then atheists and blasphemers, the debauchees and profane scoffers of the age, will have their mouths stopped with an irresistible conviction; will have all their vile calumnies visibly confuted, their hearts filled with unspeakable horror, and their faces with everlasting shame: their refuge of lies will then be swept away, and

rocks and mountains called upon in vain to shelter them : ' then shall the righteous, who are now trampled upon and despised, shine as the sun in the firmament of their Father. Wisdom and her children shall be first justified, and then glorified, before all the world: and they who through grace have ^ gotten the victory over the beast, and over his image, shall solace themselves, and praise their Redeemer with everlasting songs of triumph. The dust that is now unjustly thrown upon them, will not only be wiped off, but will add to their glory,' and every reproach for the testimony of Jesus, will be a pearl in their crown. The righteous Judge of heaven and earth *iri7/ shortly render to every man according to his work : To them who by patient continuance in well-doing seek for glory, and honour, and immortality in the other world, and (in pursuit of that) patiently bear disgrace and contempt in this, to them he will render eternal life, which will make them as happy as they can desire, far more happy than they can conceive. But to them that are contentious, and do not obey the truth, but contradict it, and rebel against the light and laws of it, being resolved to obey unrighteousness, to them he will render, iith a just and almighty hand, indignation and wrath ; the effect of which will be such tribulation and anguish to the soul, as will make them feel eternally, what now they will not be persuaded to believe, that

it is a fearful thing to fall into the hands of the living God; for never any hardened their hearts against him and prospered. Brethren, ^ these are the true sayings of God, on the certainty of which we may venture our immortal souls.

They who speak and act so much against religion, design to run it down, and extirpate it, that the ' name of it may he no more in remembrance; and t Matt. iii. 43. n Rev. xv. 2. ▼ Matt, x II, 1*2. w Rom. ii. e-Ot-s Heb. X. 31. 7 Rev. xix. 9. « Pa Ixxxiil. 4.

CHRISTIANITY NO SECT.

perhaps you hear them sometimes boast of their success herein; if they can but handsomely (as they think) ridicule the sacred text, or banter any of the divine mysteries, or hector over a good man, they are ready to triumph, as if they had run down religion. Run down religion ! In the name of my great Master, I defy all the powers of hell and earth to run it down ;* they may sooner run down the flowing tide, or the sun when he goes forth in his strength, than run down the least of the dictates of eternal truth, not one * iota or tittle of which shall fall to the ground. Dagon will certainly fall before the Ark of the Lord; ^ and the rod of Aaron will swallow up the rods of the magicians. Do they talk of running down religion, and the Scriptures, and the ordinances of Christ? ^ The virgin the daughter of Sion, hath despised them, and laughed them to scorn; the daughter of Jerusalem hath shaken her head at

MagM nt veritoi r/prrvaMt/—Great is the truth, and it will prevaiL them : and has therefore put them to shame, bectuue God hath despised them, as it is said, Ps. liii. 5. * He that sits in the heavens enjojring himself, and * rides upon the heavens for the help of his people, deridei their attempts against the kingdom of his Son. as vain and fruitless. The Lord shall laugh at them, for he sees that his day is coming. They have their day now, it is their hour and the power of darkness; bot God will have his day shortly, and a glorious day it will be, when our Lord Jesus shall appear in all the power and grandeur of the upper world, to the everlasting terror and confusion of all his adversaries, and the everlasting joy and honour of all his faithful servants and soldiers: with the believing hopes and prospects of which day, let all those who heartily espouse and plead religion's righteous cause, comfort themselves and one another.

dPs.il. 4.

b Ezod. Tii 12 e IML xxzfil. U.

• Deut xxxiii. 90.

I

THE

COMMUNICANT'S COMPANION

OR,

INSTRUCTIONS FOR THE RIGHT RECEIVING OF THE

LORD'S SUPPER.

To THE Reader.

I HERE humbly offer yoa (Christian readers) some assistance in that great and good work which you have to do, and are concerned to do well, when you attend the table of the Lord: a work wherein I have observed most serious people desirous of help, and willing to use the helps they have ; which, I confess, was one thing that invited me to this undertaking.

I offer this service, with all due deference and respect to the many excellent performances of this kind, which we are already blessed with, done by far better hands than mine. Who yet have not so fully gathered in this harvest, but that those who come after may gather up plentiful gleanings, without robbing their sheaves. Lord, it is done at thou hast commanded, and yet there it room; room enough to enlarge upon a subject so copious, and of so great a compass, that it cannot be exhausted.

I do this also with a just sense of my own un-worthiness and unfitness to bear the vessels of the Lord, and to do any service in his sanctuary. Who am I, and what is my father's house, that I should have the honour to be a door-keeper in the house of God, to show his guests the way to his table; and that I should be employed thus to hew wood and draw water for the congregation of the Lord? I reckon it true preferment; and by the gce of God, his free grace, I am what I am. It is service which is iXs own recompence; work which is its own wages. In helping to feed others, we may feast ourselves; for our Master has provided, that the mouth of the ox be not muzzled when he treads out the com. For my part, I would not exchange the pleasure of converse with the Scriptures and divine things, for all the delight of the sons and daughters of men, and the peculiar treasure of kings an/l princes. It was a noble 8a3ring of the Marquis of Vico, '' Let their money perish with them, who esteem all the wealth of this world worth one hour's commumon with God in Jesus Christ"

In doing this, I hope I can truly say, my desire and design is to contribute something to the faith, holiness, and joy of those who in this solemn ordinance have given up their names to the Lord Jesus. And if God, by his grace, will make this endeavour some way serviceable to that end, I have what I wish, I have what I aim at, and it will not be the first time that praise has been perfected, and strength ordained, out of the mouths of babes and sucklings.

In this Essay I have an eye particularly to that little handful of people among whom I have been (in much weakness) ministering in these holy things now seventeen years; during all which time, through the good hand of our God upon us, we have never once been disappointed of the stated solemnities either of our new moons, or our sabbaths. As I designed my Scripture Catechism, and the other little one that followed it, to be a present, and perhaps ere long it may prove my legacy, to the young ones, the lambs of the flock; so I recommend this to the adult, and leave it with them, being desirous that the sheep, we are charged to feed, may go in and out, and find pasture. And I earnestly wish that both these may prove successful expedients, to preserve some of those things they have been taught from being quite forgotten; and that, after my decease, they and theirs will have those things always in remembrance.

And (lastly) I send this abroad under the protection and blessing of heaven; with a hearty prayer to God to forgive what is mine, that is, whatever is amiss and defective in the performance; and graciously to accept what is his own, that is, whatever is good and profitable. Hoping that, if GOD pardon my defects and infirmities, my friends also will overlook them; and that, if he favourably accept my endeavours through Christ, they also will accept them: for truly it is the height of my ambition to approve myself

A faithful servant to Christ and souls, Chester June 21, Matth. Henry.

THE COMMUNICANTS COMPANION.

CHAPTER I.

THB NAMB8 BY WHICH THIS ORDINANCE 18 USUALLY CALLED.

In discoarsiDg of this {preat and solemn ordinance, which every serious Christian looks upon with a peculiar regard and veneration, because I purpose, as God shall enable me, to open as well the doctrine as the duty of it, it will be proper enough, and, I hope, profitable, to take some of the several names by which it is known.

I. We call it the Sacrament. This is the name we commonly give it, but improperly, because it does not distinguish it from the ordinance of baptism, which is as much a sacrament as this; a sacrament which we have all received, are all bound by, and are concerned to improve, and live up to. But when we call this ordinance the Sacrament, we ought to mind ourselves that it is a sacrament: that is, it is a sign, and it is an oath.

1. It is a sign, an outward and visible sign of an inward and spiritual grace: for, such sacraments are designed to be. It is a parable to the eye ; and in it God uses similitudes, as he did of old, by his servants the prophets, Hosea xii. 10. In it Christ tells us earthly things, (John iii. 12.) that thereby we may come to be more familiarly acquainted, and more warmly affected, with spiritual and heavenly things. In it Christ speaks to us in our own language, and accommodates himself to the capacities of our present state. Man consists of body and soul; and the soul admits impressions, and exerts its powers, by the body. Here is an ordinance, therefore, which consists of body and soul too; wherein Christ and the benefits of the new covenant are, in the instituted elements of bread and wine, set before us, and offered to us. We live in a world of sense, not yet in the world of spirits; and because we find it hard to look above the things tliat are seen, we are directed in a sacrament to look through them, to those things not seen, which are represented by them. That things merely sensible may not improve the advantage they have from our present state, wholly to engross our thoughts and cares; in compassion to our infirmity, spiritual things arc in this ordinance made in a manner sensible.

Let us therefore rest contented with this sign, which Christ has appointed; in which he is evidently set forth crucified among us, (Gal. iii; 1.) and not think it can be any honour to him, or advantage to ourselves, but on the contrar}*, a dishonour to him, and an injury to ourselves, to represent by images and pictures, the same things which this ordinance was designed to be the representation of. If Infinite Wisdom thought this sign sufficient, and most proper to affect the heart, and excite devotion, and stamp it accordingly with an institution ; let us acqniesce in it.

Yet let us not rest contented with the sign only, but converse by faith with the things signified; else we receive the grace of God in this appointment m vain, and sacraments will be to us, what parables were to them that were wilfully blind, blind us the more, Mark iv. 11, 12. What will it avail us to have the shadow without the substance, the shell without the kernel, the letter without the spirit ? As the body without the soul is dead, so our seeing and receiving the bread and wine, if, therein, we see not and receive not Christ crucified, is dead also.

2. It is an oath. That is the ancient sigificatin of the word sacrament. The Romans called tbe oath which soldiers took to be true to their generd. Sacrament um militare—a military oath ; and (Mr law still uses it in this sense, dicunt svper smcrawuM-turn suum — they say upon their oath; so that, to take the sacrament, is to take an oath, a solemn oath, by which we bind our souls with a bond unto the Lord, Numb. XXX. 2. It is an oath of allegiance ontotlK Lord Jesus, by which we engage ourselves to be his dutiful and loyal subjects, acknowledging biii to be our rightful Lord and Sovereign. It is as a freeman's oath, by which we enter ourselves members of Christ's mystical body, and oblige ourselves to observe the laws, and seek the good, of that Jerusalem which is from above, that we may enjoy tbe privileges of that great charter by which it is incorporated. An oath is an appeal to God's knowledge of our sincerity and truth in what we assert, or promise ; and in this ordinance we make such an appeal as St. Peter did. Lord, thou knowesi all things; thou knowest that I love thee, John xxi. 17. An oatb is an imprecation of God's wrath upon ourselves, if we deal falsely, and wilfully prevaricate: and something of that also there is in this sacrament; for if we continue in league with sin, while we pretend to covenant with God, we eat and drink judgment to ourselves, 1 Cor. xi. 29.

Let us therefore, according to the character of a virtuous man, (Eccl. ix. 2.) fear this oath: not fear to take it; for it is our duty, with all possible soleoi-nity, to devote ourselves to the Lord; but fear to break it; for oaths are not to be jested with, God has said it, and has sworn it by himself, (Isa. xlv. 23.) Unto me every tongue shall swear; but he has said also, (Jer. iv. 2.) that we must swear to him in truth, in judgment, and in righteoumess ; and having sworn, we must perform it, Ps. cxix. 106. If we come to this sacrament carelessly and inconsiderately, we incur the guilt of rash swearing: if we go away from this sacrament, and walk contrary to tbe engagements of it, we incur the guilt of false swearing. Even natural religion teaches men to make conscience of an oath; much more does the Christian religion teach us to make conscience of this oath, to which God is not only a witness, but a party.

II. We call it the Lord's Supper, and very pro-

THE COMMUNICANT'S COMPANION.

333 perly, for so the Scripture calls it, 1 Cor. xi. 20. where the apostle, reproving the irregularities that were among the Corinthians in the administration of this ordinance, tells them, This is not to eat the Lord's supper*

1. It is a supper. A supper is a stated meal for the body ; this is so for the soul, which stands in as much need of its daily bread as the body does. Supper was then accounted the principal meal; this ordinance is so among Christ's friends, and in his family it is the most solemn entertainment. It is called a supper, because it was first instituted in the evening, and at the close of the passover supper; which, though it tie not us always to administer it about that time, because it would be inconvenient for religious assemblies; yet it signifies, (1.) That Christ now, in the end of the world, in the declining part of its day, as the great evening sacrifice, has appeared to put away sin, Heb. ix. 26. This glorious discovery was reserved for us, upon whom the ends of the world are come, 1 Cor. x. 11. (2.) That comfort in Christ is intended for those only who dwell in God's house, who are night lodgers there, and not only day visitants ; and for those only who have done the work of the day, in its day, according as the duty of every day required. They only that work with Christ, shall eat with him. (3.) That the chief blessings of the new covenant are reserved for the evening of the day of our life. The everlasting feast is a supper, designed for us when we have accomplished as a hireling our day, and come home at night.

2. It is the Lord's supper, the Lord Christ's supper. The apostle, in his discourse concerning this ordinance, (1 Cor. xi. 23, Sec.) all along calls Christ the Lord, and seems to lay an emphasis on it. For as the ordaining of this sacrament was an act of his dominion, and as his churches' Lord he appointed it; so, in receiving this sacrament, we own his dominion, and acknowledge him to be our Lord. This also puts an honour upon the ordinance, and makes it look truly great, however to a carnal eye it have no form nor comeliness, that it is the supper of the Lord. The sanction of this ordinance is the authority of Christ; the substance of this ordinance is the grace of Christ. It is celebrated in obedience to him, in remembrance of him, and for his praise. Justly it is called the Lord's supper; for it is the Lord Jesus that sends the invitation, makes the provision, gives,the entertainment. In it we feed upon Christ, for he is the Bread of Life; we feed with Christ, for he is our Beloved, and our Friend, and he it is that bids us welcome to his table. In it, Christ sups with us, and we with him. He does us the honoar to sup with us, though he must bring his own entertainment along with him. He gives us the happiness of supping with him upon the dainties of heaven. Rev. iii.20.

Let our eye therefore be to the Lord, to the Lord Christ, and to the remembrance of his name, in this ordinance. We see nothing here, if we see not the beauty of Christ; we taste nothing here, if we taste not the love of Christ The Lord must be looked upon as the Alpha and the Omega, the beginning and the end, and all in all in this solemnity. If we receive not Christ Jesus the Lord here, we have the supper, but not the Lord's supper.

III. We call it the Communion, the Holy Communion. And justly do we call it so; for,

1. In this ordinance we have communion with Christ our head ; Truly our fellowship is with him, 1 John i. 3. He here manifests himself to us, and gives out to us his graces and comforts: we here set ourselves before him, and tender him the grateful return of love and duty. A kind correspondence betiieen Christ and our souls is kept up in this ordinance; such as our present state will admit Christ, by his word and Spirit, abides in us; we, by faith and love, abide in him. Here, therefore, where Christ seals his word, and ofiers his Spirit, and where we exercise our faith, and have our love inflamed, there is communion between us and Christ

This communion supposes union; this fellowship supposes friendship ; for can two walh together except they be agreed ? Amos iii. 3. We must therefore, in the bond of an everlasting covenant, join ourselves to the Lord, and entwine interests with him, and then, pursuant thereto, concern him in all the concerns of our happiness, and concern ourselves in all the concerns of his glory; and this is communion.

2. In this ordinance we have communion with the universal church, even with till that in every place call on the name of Jesus Christ our Lord, both theirs and ours, 1 Cor. i. 2. Hereby we profess, testify, and declare, that we being many, are one bread and one body, by virtue of our common relation to one Lord Jesus Christ; for we are all partahers of that one bread, Christ the bread of life, signified and communicated in the sacramental bread, 1 Cor. x. 17. All true Christians, though they are many, yet tliey are one, and we express our consent to, and complacency in, that union, by partaking of the Lord's supper. I say, though they are many, that is, though they are numerous, yet as a vast number of creatures make one world, governed by one providence, so a vast number of Christians make one church, animated by one spirit, the soul of that great body. Though they are various, far distant from each other in place, of distinct societies, different attainments, and divers apprehensions in lesser things, yet all meeting in Christ they are one. They are all incorporated in one and the same covenant, and stamped with one and the same image, partakers of the same new and divine nature, and all entitled to one and the same inheritance. In the Lord's supper we are made to drink into one spirit, (1 Cor.

tHE COMMUNICANT'S COMPANION.

xii. 13.) and therefore, in attendingim that ordinance, we are concerned not only to preserve, but to culti-Tate and improve. Christian love and charity ; for what will this badge of anion avail us, without the unity of the Spirit

IV. We call it the Eucharist; so the Greek church called it, and we from them. It signifies a thanksgiving; and it is so called,

1. Because Christ, in the institution of it, gave thanks, 1 Cor. xi. 24. It should seem that Christ frequently offered up his prayers in the form of thanksgivings, John xi. 41. Father, I thank thee that thou hast heard me; and so he blessed the bread and the cup, by giving thanks over them; as the true Melchisedec, who, when he brought forth bread and wine to Abraham, blessed the Most High God, Gen. xiv. 18, 20. Though our Saviour, when he instituted the sacrament, had a full prospect of his approaching sufferings, with all their aggravations, yet he was not thereby indisposed for thanksgiving; for praising God is a work that is never out of season. Though the Captain of our salvation was now but girding on the harness, yet he gives thanks as though he had put it off, being confident of a glorious victory ; in the prospect of which, even before he took the field, he did in this ordinhnce divide the spoils among his followers, and gave gifts unto men, Ps. Ixviii. 18.

2. Because we, in the participation of it, must give thanks likewise. It is an ordinance of thanksgiving appointed for the joyful celebrating of the Redeemer's praises. The sacrifice of atonement Christ himself offered once for all, and it must not, it cannot, be repeated ; but sacrifices of acknowledgment Christians must offer daily, that is, the fruit of our lips, giving thanks to his itame, Ileb. xiii. 15. The cup of salvation must be a cup of blessing, with which, and for which, we must biess God, as the Jews were wont to do very solemnly at the close of the passover supper; at which time Christ chose to institute this sacrament, because he intended it for a perpetual thanksgiving, till we come to the world of praise.

Come, therefore, and let us sing unto the Lord in this ordinance; let the high praises of our Redeemer be in our mouths, and in our hearts. Would we have the comfort, let him have the praise, of the great things he has done for us. Let us remember, that thanksgiving is the business of the ordinance, and let that turn our complaints into praises; for, whatever matter of complaint we find in ourselves, in Christ we find abundant matter for praise; and that is the pleasant subject which in this ordinance we should dwell upon.

V. We call it the Feast, the Christian Feast. Christ our passover being sacrificed for us, in this ordinance we keep the feast, 1 Cor. v. 8. They who communicate are said to feast with us, Jude 12. This name, though not commonly used, yet is yeiy significant ; for it is such a supper as is a feasL Gospel preparations are frequently compared to a feast, as Luke xiv. 16. The guests are many, the invitatioB solemn, and the provision rich and plentiful, and therefore fitly it is called a feast, a feast for souls. A feast is made for laughter, Eccl. x. 19. so is this for spiritual joy; the wine here is designed to make glad the heart. A feast is made for free conversation, so is this for communion between heaven and earth ; at this banquet of wine, the golden sceptre is held out to us, and this fair proposal made, Wket is thy petition, and it shall be granted thee I

Let us see what kind of feast it is.

1. It is a royal feast; a feast like ike feast oft king, (1 Sam. xxv. 36.) that is, a magnificent feast, like that of king Ahasuerus, (Eith. i. 3—6.) a feast for all his servants, and designed, as that was, not only to show his good will to those whom he feasted, but to show the riches of his glorious kingdom, smd the honour of his excellent majestg. The treasures hid in Christ, even his unsearchable riches, are here set open, and the glories of the Redeemer illustriously displayed. He, who is King of kings, and Lord of lords, here issues out the same orders that we find him giving. Rev. xix. 16,17. Come, gather yoursehts together to the supper of tke great God; and that must needs be a great supper. The wisest of kings introduces Wisdom herself, as a queen or princess, making this feast, (Prov. ix. 1, 2.) Wisdom hath killed her beasts, and mi':gled her wine. At a royal feast the provision, we may be sure, is rich and noble, such as becomes a king to give, though not such as wc beggars are to expect; the welcome also, we may be sure, is free and generous: Christ gives like a king.

Let us remember, that in this ordinance we sit to eat with a Ruler, with the Ruler of rulers, and therefore must consider diligently what is before us, and observe decorum, Prov. xxiii. 1. He is a King that comes in to see the guests, (Matt. xxii. 11.) and therefore we are concerned to behave ourselves well.

2. It is a marriage feast: it is a feast made by a king at the marriage of his son; so our Saviour represents it, (Matt. xxii. 2, 3.) not only to declare it exceeding rich and sumptuous, and celebrated with extraordinary expressions of joy and rejoicing, bat because the covenant, here sealed between Christ and his church, is a marriage covenant, such a covenant as makes two one, (Eph. v. 31, ^.) a covenant founded in the dearest love, founding the nearest relation, and designed tabe perpetual. In this ordinance, (1.) We celebrate the memorial of the virtual espousals of the church of Christ, when be died upon the cross, to sanctify and cleanse it, that he might present it to himself, Eph. v. 26. That was the day of his espousals, the day of the gladness of his heart. (2.) The actual espousals of believing

COMMUNICANTS COMPANION.^

335 louls to Christ are here solemnized, and that agee-Blent ratified, (Cant. ii. 16.) My Beloved i$ mine and f am his. The soul that renounces all other lovers Rrhicb stand in competition with the Lord Jesus, sind joins itself by faith and love to him only, is in tills ordinance presented as a chaste virgin to him, Z Cor. xi. 2. (3.) A pledge and earnest of the public and complete espousals of the church of Christ at his second coming, is here given: then the marriage of the Lamb comet, (Rev. xix. 7.) and we, according to his promise, hereby declare that we look for it.

If we come to a marriage feast, we must not come without a wedding garment, that is, a frame of heart and a disposition of soul agreeable to the solemnity; conforming to the nature, and answering the intentions, of the gospel, as it is exhibited to us in this ordinance. Holy garments, and garments of praise, are the wedding garments: put on Christ, put on the new man, these are the wedding garments. In these we must, with our lamps in our hands, as the vrise virgins, go forth with all due observance, to attend the royal bridegroom.

3. It is a feast of memorial, like the Feast of the Passover, of which it is said, (Exod. xii. 14.) This day shall be unto you for a memorial, and you shall keep it a feast of the Lord a feast by an ordinance for ever. The deliverance of Israel out of Egypt, was a work of wonder never to be forgotten: the feast of unleavened bread was therefore instituted to be annually obser\ed throughout all the ages of the Jewish church, as a solemn memorial of that deliverance, that the truth of it, being confirmed by this traditional evidence, might never be questioned, and that the remembrance of it, being frequently revived by this service, might never be lost by tract of time. Our redemption by Christ from sin and hell, is a greater work of wonder than that was, more worthy to be remembered, and yet (the benefits that flow from it being spiritual) more apt to be forgotten: this ordinance was therefore instituted, (and insti-tated In the close of the Passover Supper, as coming in the room of it,) to be a standing memorial in the church of the glorious achievements of the Redeemer's cross, the victories obtained by it over the l)owers of darkness, and the salvation wrought by it for the children of light Thus the Lord hath made his wonderful works to be remembered, Ps. Gxi. 4.

4. It is a feast of dedication. Solomon made such a feast for all Israel, when he dedicated the temple, (1 Kings viii. 65.) as his father David had done, when he brought the ark into the tabernacle, 2 Sam. vi. 19. Even the children of the captivity kept the dedication of the house of God with joy, Ezra vi. 10. In the ordinance of the Lord's supper we dedicate ourselves to God as living temples, temples of the Holy Ghost, separated from every thing that is common and profane, and entirely devoted to the service and honour of God in Christ; to show that we do this with cheerfulness and full satisfaction; and, that it may be done with an agreeable solemnity, this feast is appointed for the doing of it, that we may, like the people of Israel, when Solomon dismissed them from his feast of dedication, go to our tents joyful and glad of hearty for all the goodness that the Lord has done for David his servant, and for Israel his people,

5. It is a feast upon a sacrifice. This mcthinks Is as proper a notion of it as any other. It was the law and custom of sacrifices, both among the Jews, and in other nations, that whe the peace-ofiering was slain, the blood sprinkled, the fat, and some select parts of it, burnt upon the altar, and the priest had his share out of it; then the remainder was given back to the ofi'erer, on which he and his family and friends feasted with joy. Hence we read of Israel after the flesh, eating the sacrifices, and so partaking of the altar, (I Cor. x. 18.) that is, in token of their partaking of the benefits of the sacrifice, and their joy therein. And this eating of the sacrifices was a religious rite, expressive of their communion with God in and by the sacrifice.

Now, (1.) Jesus Christ is the great and only sacrifice, who by being once offered, perfected for ever them which are sanctified, and this offering never needs to be repeated ; that once was sufficient.

(2.) The Lord's supper is a feast upon this sacrifice, in which we receive the atonement, as the expression is; (Rom. v. 11.) that is, we give consent to, and take complacency in, the method which Infinite Wisdom has taken of justifying and saving us, by the merit and mediation of the Son of God incarnate. In feasting upon the sacrifice, we apply the benefit of it to ourselves, and ascribe the praise of it to God with joy and thankfulness.

6. It is a feast upon a covenant The covenant between Isaac and Abimelech was made with a feast, (Gen. xxvi. 30,31.) so was that between Laban and Jacob, (Gen. xxxi. 46, 64.) and the feasting upon the sacrifices was a federal rite, in token of peace and communion between God and his people. In the Lord's supper we are admitted to feast with God, in token of reconciliation between us and him through Christ. Though we have provoked God, and been enemies to him in our minds by wicked works, yet he thus graciously provides for us, to show that now he has reconciled us to himself. Col. i. 21. His enemies hungering, he thus feeds them; thirsting, he thus gives them drink; which, if like coals of fire heaped upon their heads, it melt them into a compliance with the terms of his covenant, they shall thenceforth, as his own familiar friends, eat bread at his table continually, till they come to sit down with him at his table in his kingdom.

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CHAPTER II.

THE NATURE OF THIS ORDINANCR.

When the Jews, according to 6od*s appointment, observed the passover yearly throughout their generations, it was supposed their children would ask them. What mean ye by this service ? And they were directed what answer to give to that inquiry, Exod. xii. 26, 27. The question may very fitly be asked concerning our gospel passovcr. What mean ye by this service? We come together in a public and select assembly of baptized Christians, under the conduct and presidency of a gospel minister; we take bread and wine, sanctified by the word and prayer, and we eat and drink together in a solemn religious manner, with an eye to a divine institution, as our warrant and rule in so doing: this we do often; this all the churches of Christ do, and have done in every age from the death of Christ down to this day, and we doubt not but it will continue to bo done till time shall be no more. Now what is the true intent and meaning of this ordinance ? What did Christ design it for in the institution, and what must we aim at in the observance, of it ?

It was appointed to be a commemorating ordinance, and a confessing ordinance ; a communicating ordinance, and a covenanting ordinance.

I. The ordinance of the Lord's supper is a commemorating ordinance. This explication our Lord himself gave of it when he said, (Luke xxii. 19.) Do this in remembrance of me. Etg rt|v tfttiv avafivriotv^^ do it for a memorial, do it for a remembrance of me. In this ordinance he has recorded his name for ever, and this is his memorial throughout all generations. We are to do this,

1. In remembrance of the person of Christ, as an absent friend of ours. It is a common ceremony of friendship, to lay up;something in remembrance of a friend we have valued, which, we say, we keep for his sake, when he is gone, or is at a distance; as it is usual likewise to drink to one another, remembering such a friend that is absent. Jesus Christ is our beloved, and our friend; the best friend that ever souls had : he is now absent; he has left the world and is gone to the Father, and the heavens must contain him till the time of the restitution of all things. Now this ordinance is appointed for a remembrance of him. We observe it in token of this, that though the blessed Jesus be out of sight, he is not out of mind. He that instituted this ordinance, did as it were engrave this upon it for a motto, •

When this you see,

Remember me.

Remember him! Is there any danger of our forgetting him ? If we were not wretchedly taken up with the world and the flesh, and strangely carelesi in the concerns of our souls, we could not forget him. But, in the consideration of the treachery of our memories, this ordinance is appointed to remind us of Christ.

Ought we not to remember, and can we ever forget, such a friend as Christ is ? a friend that is our near and dear relation; bone of our bone, and flesh of our flesh, and not ashamed to call as brethren ? A friend in covenant with us, who puts more honour upon us than we deserve, when he calls as his servants; and yet is pleased to call us friends. John XT. 15. a friend that has so wonderfully signalized his friendship and commendetl his love? He has done that for us, which no friend we have in the world did, or could do for us; he has laid down his life for us then, when the redemption of our souls was grown so precious, as otherwise to have ceased for ever. Surely we must forget ourselves, if ever we forget him, since our happiness is entirely owing to his kindness

Ought we not to remember, and can we ever forget, a friend who, though he be absent from as, is negociating our affairs, and is really absent for as? He is gone, but he is gone upon our business; as the forerunner, he is for us entered: he is gone to appear in the presence of God for us, as our advocate; is gone to prepare a place for us, as our agent May we be unmindful of him, who is always mindful of us; and who, as the great High Priest of oar profession, bears the names of all his spiritual Israel on his breastplate, near his heart, within the veil ?

Ought we not to remember, and can we ever forget, a friend, who though he now be absent, will be absent but a while ? We see him not, but we expect to see him shortly, when he will come in the clouds, and every eye shall sec him; will come to receive us to himself, to share m his joy and glory. Shall we not be glad of any thing that helps us to remember him, who not only remembered us once in oar low estate, but, having once remembered ns, will never forget us ? Shall not his name be written in indelible characters upon the tables of onr hearts, who has graven us upon the palms rf his ktmdsf Surely we must continually remember oar Judge and Lord, when behold. The Lord is at hmnd, and the Judge standeth before the door. Thus mast we show him forth till he comes; for he comes qaickly.

2. We are to do this in remembrance of the death of Christ, as ai ancient favour done as. This oidi-nance was instituted in the night wherein oar Master was betrayed, (that night of observatiom, as the first passover night is called, Exod. xii. 42.) which intimates the special reference this ordinance was to have to that which was done that night and the day following. In it we are to know Christ and him crnci-fied, (1 Cor. ii. 2.) and to remember his aoffertogs, to remember his bonds in a special manner. AH

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337 the saints and all the cbarches could not see Christ upon the cross, therefore in this ordinance that great transaction is set before us, upon which the judgment of this world turned, (John xii. 31.) Now is the judgment of this world.

Here we remember the dying of the Lord Jesus ; that is,

(1.) We endeavour to preserve the memory of it in the church, and to transmit it pure and entire through our age, to the children which shall be created ; that the remembrance of it may be ever fresh, and may not die in our hands. That good thing which was committed to us as a trust, we must thus carefully keep, and faithfully deliver down to the next generation; evidencing that we firmly believe and frequently think of Christ's dying for us, and desiring that those who shall come after us may do so too

(2.) We endeavour to revive and excite the remembrance of it in our own hearts. The ordinance was intended to stir up our pure minds, (our impure minds we have too much reason to call them,) by way of remembrance J as the expression is, 2 Pet. iii. 1. That giving so earnestly heed to the things that belong to the great salvation, as the solemnity of this ordinance calls for, we may not at any time let them shp, or, if we do, we may in the use thereof speedily recover them, Heb. ii. 1, 3. The instituted images of Christ crucified are in this ordinance very strong and lively, and proper to make deep impressions of his gprace and love upon the minds which are prepared to receive them, and such as cannot be worn out.

We see then what we have to do in our attendance Qpon this ordinance; we must remember the suflfer-ingB of Christ there, else we do nothing.

[1.] This supposes some acquaintance with Christ erucified ; for we caunot be said to remember that which we never knew. The ignorant therefore, to whom the great things of the gospel are as a strange thing, which they are not concerned to acquaint themselves with, cannot answer the intention of this ordinance; but they offer the blind for sacrifice, not discerning the Lord's body, and the breaking of it It concerns us therefore to cry after this knowledge, and to labour after a clearer insight into the mystery of our redemption by the death of Christ: for, if we be ignorant of this, and rest in false and confused notions of it, we are unworthy to wear the Christian name, and to live in a Christian nation.

[2.] It implies a serious thought and contemplation of the sufferings of Christ, such as is fed and supplied with matter to work upon, not from a strong fancy, bat from a strong faith. Natural passions maybe raised, by the power of imagination representing the stofy of Christ's sufferings as very doleful and tragieal, bat pious and devout affections are best kindled by the consideration of Christ's dying as a propitiation for our sins, and the Saviour of our souls; and this is the object of faith, not of fancy. We must here look unto Jesus, as he is lifted up in the gospel, take him as the word makes him, and so behold him.

[3.] This contemplation of the sufferings of Christ must make such an impression upon the soul, as to work it into a fellowship with, and conformity to, Christ in his sufferings. This was the knowledge and remembrance of Christ which blessed Paul was ambitious of, to know Christ, and the fellowship of his sufferings, (Phil. iii. 10.) and we all by our baptism arc in profession planted together in the likeness of his death, Rom. vi. 5. Then we do this in remembrance of Christ effectually, when we experience the death of Christ killing sin in us, mortifying the flesh, weaning us from this present life, weakening vicious habits and dispositions in us, and the power of Christ's cross, both as a moral argument, and as the spring of special grace, crucifying us to the world, and the world to us. Gal. vi. 14* When, in touching the hen. of his garment, we find (like that good woman, Mark v. 27.) virtue comet out of him to beat our souls, then wc rightly remember Christ crucified.

II. It is a confessing ordinance. If the heart believe unto righteousness, hereby confession is made unto salvation, Rom. x. 10. The Lord's supper is one of the peculiarities of our holy religion, by the observance of which, the professors of it are distinguished from all others. Circumcision, which was the initiating ordinance among the Jews, by leaving its mark in the flesh, was a lasting badge of distinction; baptism, which succeeds it, leaves no such indelible character in the body; but the Lord's supper is a solemnity by which we constantly avow the Christian name, and declare ourselves not ashamed of the banner of the cross, under which we were listed, but resolve to continue Christ's faithful servants and soldiers to our lives' end, according to our baptismal vow.

In the ordinance of the Lord's supper we are said to show the Lord's death, (1 Cor. xi. 26.) that is,

1. We hereby profess our value and esteem for Christ crucified. KarayyiXXtre, — ye show it forth, with commendation and praise, so the word sometimes signifies. The cross of Christ was to the Jews a stumbling-block, because they expected a Messiah in temporal pomp and power. It was to the Greeks foolishness, because the doctrine of man's justification and salvation by it was not agreeable to their philosophy. The wisdom of this world, and the princes of it, judged it absurd to expect salvation by one that died a captive, and honour by one that died in disgrace; and turned it to the reproach of Christians, that they were the disciples and followers of one that was hanged upon a tree at Jerusalem. They who put him to such an ignominious death,

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and loaded him with all the shame they could put upon him, hoped therehy to make every one shy of owning him, or expressing any respect for him : but the wisdom of God so ordered it, that the cross of Christ is that which above any thing else Christians have cause to glory in, Gal. vi. 14. Such are the fruits, the purchases, the victories, the triumphs of the cross, that we have reason to call it our crown of glory, and diadem of beauty. The politicians thought it had been the interest of Christ's followers to have concealed their Lord's death, and that they should have endeavoured to bury it in forget-fulness ; but instead of that, they appointed to show forth their Lord's death, and to keep it in everlasting remembrance before angels and men.

This then wc mean, when we receive the Lord's supper: we thereby solemnly declare, that we do not reckon the cross of Christ any reproach to Christianity, and that we are so far from being ashamed of it, that, whatever constructions an unthinking, unbelieving world may put upon it, to us it is the wisdom of God, and the power of God; it is all our salvation, and all our desire. We think never the worse of Christ's holy religion, for the ignominious death of its great author; for we see God in it glorified, man by it saved. Then it the offence of the cross ceased; then is the reproach of it rolled away forever.

2. We hereby profess our dependence upon, and confidence in, Christ crucified. As we are not ashamed to own him, so we arc not afraid to venture Our souls, and their eternal salvation, with him; believing him abfe to save to the uttermost all that come to God by him, and as willing as he is able ; and making confession of tliat faith. By this solemn rite, wc deliberately and of choice put ourselves under the protection of his righteousness, and the influence of his grace, and the conduct and operation of his Holy Spirit. The concerns that lie between us and God, are of vast consequence; our eternal weal or woe depends upon the right management of them: now hereby we solemnly declare, that having laid them near our own hearts, in a serious care about them, wc choose to lodge them in the Redeemer's hands, by a judicious faith in him, which we can give a good reason for. God having declared himself well pleased in him, we hereby declare ourselves well pleased in him too: God having committed all judgment to the Son, wc hereby commit all our judgment to him likewise, as the sole referee of the great cause, and the sole trustee of the great concern ; hnowing whom we have believed, even one who is able, and faithful, to heep what we have committed to him against that datj, that great day when it will be called for, 2 Tim. i. 12.

then we mean, wheh wc receive the Lord's supper: we confess that Jesus Christ is Lord, and own ourselves to be his subjects, and put ourselves under his government: we confess that he is a skilful physician, and own ourselves to be his patienta. resolving to observe his prescriptions: wc confess that he is a faithful advocate, and own ourselves to be his clients, resolving to be advised by him in every thing. In a word, in this ordinance wc profess that we are not ashamed of the gospel of Christ nor of the cross of Christ; in which his gospel is all summed up; knowing it to be the power of God unto salvation, to all them that believe, Rom. L 16. and having found it so to us.

III. It is a communicating ordinance. Here are not only gospel truths represented to us, and confessed by us, but gospel benefits offered to us, and accepted by us; for it is not only a faithful saying, but well worthy of all acceptation, that Christ Jesus died to save sinners, 1 Tim. i. 15. This is the explication which the apostle gives of this ordinance, (1 Cor. X. 16.) The cup of blessing which we bless, that is, which we pray to God to bless, which wc bless God with and for, and in which we hope and expect that God will bless us, it is the communion (vMwvia— the communication) of the blood of Christ: the bread which we break is the communion, or communication, of the body of Christ, which was not only broken for us upon the cross, when it was made an ofiering for sin, but it is broken to us, as the children's bread is broken to the children, in the everlasting gospel, wherein it is made the food of souls.

By the body and blood of Christ, which this ordinance is the communion of, we are to understand all those precious benefits and privileges, which were purchased for us by the death of Christ, and are assured to us upon the gospel terms in the everlasting covenant. When the sun is said to be with us, and wc say we have the sun, as in the day, as in the summer, it is not the body and bulk of the sun that we have, but his rays and beams are darted down upon us, and by them we receive the light, warmth, and influence of the sun ; and thus the sun is communicated to us, according to the law of creation: so, in this ordinance, we are partakers of Christ; (Heb. iii. 14.) not of his real body and blood, it is senseless and absurd, unchristian and inhuman, to imagine so; but of his merit and righteousness for our justification, his spirit and grace for our sanctification. We must not dream of ascending up into heaven, or of going down to the deep, to fetch Christ into this ordinance, that we may partake of him: no, the word is nigh thee, and Christ in the word, Rom. x. 6—8.

Unworthy receivers, that is, those who resolve to continue in sin. because grace has abounded, par- ^ take of the guilt of Christ's body and blood, and have communion with those who cracified him; for, as much as in them lies, they crucify him afresh Heb. vi. 6. What they do, speaks such ill thoughts of Christ, that we may conclude, if they had been at

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999

Jerusalem when be was put to death, they would have joined with those that cried, Crucify him, crucify hhn.

But humble and penitent believers partake of the blessed fruits of Christ's death; his body and blood are their food, their physic, their cordial, their life, their all. All the riches of the gospel are virtually in them.

1. Christ, and all his benefits, arc here communicated to us. Here is not only bread and ¥rine set before us to be looked at, but given to us to be eaten and drank ; not only Christ made known to us, that wc may contemplate the mysteries of redemption, but Christ made over to us, that we may participate of the benefits of redemption. God, In this ordinance, not only assures us of the truth of the promise, but, according to our present case and capa-cit}', conveys to us by his Spirit the good things promised. Receive Christ Jesus the Lord, Christ and a pardon, Christ and peace, Christ and grace, Christ and heaven: it is all your own, if you come up to the terms on which it is offered in the gospel.

Fountains of life are here broken up, wells of salvation are here opened; the stone rolled away from the well's mouth, and you are called upon to come and draw water with joy. The well is deep; but this ordinance is a bucket, by which it is easy to draw. Let us not forsake these living streams for puddle water. Breasts of consolation are here drawn out to us, from which we may suck and be satisfied. These arc wisdom's gates, where we are appointed to wait for wisdom's gifts: and we shall not wait in vain.

2. Christ, and all his benefits, are here to be received by us. If we do indeed answer the intention of the ordinance, in receiving the bread and wine, we accept the offer that is made us: " Lord, I take thee at thy word; be it unto thy servant according to it." Wc hereby interest ourselves in Christ's mediation between God and man, and take the benefit of it, according to the tenor of the everlasting gospel. Christ, in this ordinance, is graciously condescending to show us the print of the nails, and the mark of the spear, to show us his pierced hands, his pierced side, those tokens of his love and power as Redeemer: we, by partaking of it, comply with his intentions, we consent to him, and close with him, saying, as Thomas did, (John xx. 28.) My Lord, tmd my God ! None but Christ. None but Christ

We here, likewise, set ourselves to participate of that spiritual strength and comfort, which through grace flow into the hearts of believers, from their interest in Christ crucified. The gospel of Christ here solemnly exhibited, is meat and drink to our souls; it is bread, that strengthens man's heart, and is the staff of life; it is wine, that makes glad the heart, and levives the spirit. Our spiritual life is lapported and maintained, and the new man ehf 2 abled for its work and conflicts, by the spiritual benefits which here we communicate of, as the natural life and the natural body is by our necessary food. From the fulness that is in Christ crucified, we here derive grace for grace; gce for gracious exercises, as the branches derive sap from the root, and as the lamps derive oil from the olive-tree, (Zech. iv. 11, 12. John i. 16.) and so, like healthy growing children, are nuunslied up m the words of faith and of good doctrine, (1 Tim. iv. 6.) till we are come to the perfect man, to the measure of the stature of the fulness of Christ. Thus it is our communion with, and communicating, Christ's body and blood.

rV. It is a covenanting ordinance. This cup, our Saviour tells us, (that is, this ordinance,) is the New Testament, (Luke xxii. 20.) not only pertaining to the New Testament, but containing it: it has the whole New Testament in it, and is the sum and substance of it. The word itatini signifies both a testament, and a cotfcnant: in general, it is an instrument, by which a right passes and is conveyed, and a title to some good thing given. The gospel revelation of God's grace and will, is both a testament and a covenant; and the Lord's supper has a reference to it, as both.

1. It is the new testament. The everlasting gos* pel is Christ's last will, by which he has given and bequeathed a great estate to his family on earth, with certain precepts and injunctions, and under certain provisos and limitations. This will is become of force by the death of the Testator (Heb. ix. 16,17.) and is now unalterable: it is proved in the court of heaven, and administration given to the blessed Spirit, who is as the executor of the will; for of him the Testator said, (John xvi. 14.) ffe shall receive of mine, and show it unto you. Christ having purchased a great estate by the merit of his death, by his testament he left it all to his poor relations, who have need enough of it, and for whom he bought it; so that all those who can prove themselves related to Christ, by their being born from above, (John iii. 3.) their partaking of a divine nature, (2 Pet. i. 4.) and their doing the will of God, (Matt xii. 50.) may claim the estate by virtue of the will, and shall be sure of a present maintenance, and a future inheritance out of it.

The Lord's supper is this new testament, it is not only a memorial of the Testator's death, but is the seal of the testament. A true copy of it, attested by this seal, and pleadable, is hereby given into the hands of every believer, that he may have strong consolation. The general record of the New Testament, which is common to all, is hereby made particular.

(1.) The charge given by the will is hereby applied and enforced to us. The Testator has charged us to remember him, has charged us to follow him whithersoever he goes; he has charged us to love one ano-

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ther, (John xiii. 34.) and the estate he has left us is 80 devised, as not to give any occasion to quarrel, but rather to be a bond of union. He has charged us to espouse his cause, serve his interest, and concern ourselves in his concernments in the world, to seek the welfare of the great body, and all the members of it. He has likewise charged us to expect and prepare for his second coming: his word of command is. Watch, Now in the Lord's supper we are reminded of this charge, and bound afresh faithfully to observe whatsoever Christ has commanded, as the Rechabites kept the command of their father, Jer. XXXV. 6, 8.

(2.) The legacies left by the will are hereby particularly consigned to us ; paid in part, and the rest secured to be paid when we come to age, even at the time appointed by the Testator. What is left for us is not only sufficient to answer the full intention of the will, enough for all, enough for each, but it is left in good bands, in the hands of the Spirit of truth, who will not deal unfaithfully with is ; for, as Christ tells us, (John xiv. 17.) We know him. Nay. Christ himself is risen from the dead, to be the overseer of his own will, and to see it duly executed, so that we are in no danger of losing our legacies, unless by our own default. These are good securities, and what we may with abundant satisfaction rely upon; and yet our Lord Jesus, more ahundnntly to show to the heirs of promise the immortality of his counsel has eon firmed it by an oath, (by a sacrament, which is his oath to us, as well as ours to him,) that by all those immutable things, in which it is impossible foi' God to lie, we might have strong consolation, who have ventured our all in the New Testament, Heb. vi. 17,18.

2. It is the new covenant. Though God is our sovereign Lord and Owner, and we are in his hand as the clay in the hands of the potter, yet he condescends to deal with us about our reconciliation and happiness in the way of a covenant, that they which are saved may be the more comforted, and they which perish may be rendered the more inexcusable. The tenor of this covenant is, (Acts xvi. 31.) Believe in the Lord Jesus Christ, and thou shalt be saved. Salvation is the great promise of the covenant, believing in Christ the great condition of the covenant. Now this cup is the covenant, that is, it is the seal of the covenant. There seems to be an allusion to that solemnity which we read of, Exod. xxiv. 7, 8. Moses read the book of the covenant in the audience of the people, and the people declared their consent to it, saying. All that the Lord hath said we will do, and will be obedient: and then Moses took the blood and sprinkled it upon the people, part of it having before been sprinkled on the altar, and said. Behold the blood of the covenant, which the Lord hath made with you, concerning all these words. Thus the covenant being made by sacrifice, (Ps. 1. 5.) and the blood of the sacrifice being sprinkled both upon the altar of God, and upon the representatives of the people, both parties did, as it were, interchangeably put their hands and seals to the articles and agreement. So the blood of Christ having satisfied for the breach of the covenant of innocency, and purchased a new treaty, and being the sacrifice by which the covenant is made, is fitly called, Th blood of the covenant. Having sprinkled this blood upon the altar in his intercession, when by his own blood he entered in once into the holy place, he doei in this sacrament sprinkle it upon the people: as the apostle explains this mystery, Heb. ix. 12—20.

A bargain is a bargain, though it be not sealed, but the sealing is the ratification and perfection of it. The internal seal of the covenant, as administered to true believers, is the Spirit of promise, (Eph. i. 13.) whereby we are sealed to the day of redemption, Eph. iv. 30. But the external seals of the covenant, as administered in the visible church, are the sacraments, particularly this of the Lord's sapper. Sealing ordinances are appointed to make our covenant with God the more solemn, and consequent* ly the more affecting, and the impressions of it the more abiding. The covenant of grace is the covenant never to be forgotten, (Jer. y. 50.) This ordinance therefore was instituted to assure as that God never will forget it, and to assist us that we never may forget it. It is the seal of the new covenant, that is,

(1.) God docs in and by this ordinance seal to us to be to us a God. This article of the covenant \% inclusive of all the rest: in giving himself to us, to be ours, he gives us all things, for he is God all-sufficient. This is the grant, the royal grant, which tbe Eternal God here seals, and delivers to true believers, as his act and deed. He gives himself to them, and empowers them to call him theirs. What God is in himself, he will be to them for their good. His wisdom is theirs, to counsel and direct them; bis power is theirs, to protect and support them; bis justice is theirs, to justify them; his holiness is theirs, to sanctify them ; his goodness theirs, to love and supply them; his truth is the inviolable seca-rity of the promise; and his eternity the perpetuity of their happiness. He will be to them a Father, and they shall be his sons and daughters, dignified by the privileges of adoption, and distinguished by the Spirit of adoption. Their Maker is their Husband, and he has said, that he is married to them, and rejoices in them as the bridegroom in his bride, Isa. Ixii. 4, 5. The Lord is their Shepherd, and the sheep of his pasture shall not want. He is tbe portion of their inheritance in the other world, as well as of their cup in this; he has prepared for them a city, and therefore is not ashamed to be called their God, Heb. xi. 16. compare Luke xx. 37.

(2.) We do in and by this ordinance se«l to him, to be to him a people. We accept the relation by

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341 oor voluntary choice and consent, and bind our souls with a bond, that we will approve ourselves to him in the relation. We hereby resign, surrender, and give up our whole selves, body, soul, and spirit, to God, the Father, Son, and Holy Ghost, covenanting and promising that we will by his strength serve him faithfully, and walk closely with him in all manner of gospel obedience all our days. Claiming the blessings of the covenant, we put ourselves under the bonds of the covenant. O Lord truly I am thy servant I am thy servant; wholly, and only, and for ever thine. And this is the meaning of this service.

CHAPTER HI.

AN INVITATION TO THIS ORDINANCE.

Plentiful and suitable provision is made in this ordinance, out of the treasures of the Redeemer's grace; and ministers, as servants, are sent to bid to the feast; to invite those whom the Master of the feast has designed for his guests, and to hasten those who are invited to this banquet ofwine alluding to (Esth. vi. 14.) Wisdom has sent forth her maidens on this errand, and they have words put into their mouths, (Luke xiv. 17.) Comefor all things are now ready: This is our message.

I. We are to tell you all things are ready, now ready ; He that hath an ear, let him hear this. All things are now ready in the gospel feast, that are proper for, or will contribute to, the full satisfaction of an immortal soul, that knows its own nature and interest, and desires to be truly and eternally happy, in the love and favour of its Creator.

1. All things are ready; all things requisite to a noble feast. Let us a little improve the metaphor.

(1.) There is a house ready for the entertainment of the guests, the gospel church. Wisdom's house, which she has built upon seven pillars, Prov. ix. 1. God has set up his tabernacle among men, and the place of this tent is enlarged, and made capacious enough, so that, though the table has been replenished with guests, yet there is room, Luke xiv. 22.

(2.) There is a table ready spread in the word and ordinances, like the table in the temple on which the shew-bread was placed, a loaf for every tribe The Scripture is written, the canon of it completed, and in it a full declaration made of God's good-will towards men ; which he that runs may read.

(3.) There are lavers ready for us to wash in ; as at the marriage feast in Cana, there were six water-pots set for purification, (John ii. 6.) lest the sense of pollutions contracted should deter us from the participation of these comforts. Behold, there is a fountain opened, (Zech. xiii. 1.) come and wash in it, that being purged from an evil conscience by the blood of Jesus, you may with humble confidence compass God's altar.

(4.) There are servants ready to attend you; and those are the ministers, whose work it is to direct you to the table, and to give to every one their portion of meat in due season ; rightly dividing the word of truth. They are not masters of the feast, but only stewards, and your servants for Chrises sake, 2 Cor. iv. 6.

(5.) There is a deal of company already come; many have accepted the invitation, and have found a hearty welcome; why then should your place be empty ? Let the communion of saints invite you into communion with Christ.

(6.) A blessing is ready to be craved. He is ready, that is, to bless the sacrifice, 1 Sam. ix. 13. The great High Priest of our profession, ever living to intercede for us, and attending continually to this very thing, is ready to command a blessing upon our spiritual food.

(7.) The Master of the feast is ready to bid you welcome; as ready as the father of the prodigal was to receive his repenting, returning son, whom he saw when he was yet a great way off, Luke xv. 20. God's ear is open to hear his hand open to give, Isa. Ixv. 24.

(8.) The provisiopn is ready for your entertain-^ ment: All things are ready. [1.] For our justification. Divine justice is satisfied, an everlasting righteousness is brought in ; an act of indemnity has passed the royal assent, and a pardoning office is erected, where all that can make it appear that they are interested in the general act, may sue out their particular charter of pardon. There is a plea ready, an advocate ready ; Behold, he is near that justifieth us, Isa. 1. 8. [2.] For our sanctification. There is ^fulness of grace in Christ, from which we may all receive. The word of grace is ready as the means ; the Spirit of grace is ready as the author; every thing ready for the mortifying of sin, the confirming of faith, and our furtherance in holiness. [3.] For our consolation. A well of living water is ready, if we can but sec it; peace is left us for a legacy, which we may claim if we will; promises are given for our support, which, if we have not the benefit of, it is our own fault. There is something in the new covenant to obviate every grief, every challenge, every fear, if we will use it. [4.] For our salvation; ready to be revealed, I Pet. i. 5. Angels upon the wing arc ready to convoy us; Jesus, standing at the Father's right hand, is ready to receive us; the many mansions are ready prepared for us. All things are ready.

2. All things are now ready, just now; for, behold, now is the accepted time, 2 Cor. vi. 2.

(I.) All things are now readier than they were under the law. Grace then lay more hid than it

THE COMMUNICANT'S COMPANION.

does now, when life and immortality are brought to so clear a light by the gospeL Christ in a sacrament, is much readier than Christ in a sacnfice.

(2.) All things are now readier than they will be shortly if we triOc away the present season. Now the door of mercy stands open, and we are invited to come and enter; but it will shortly be shut. Now the golden sceptre is held out, and we are called to come and touch the top of it; but it will be otherwise, when the days of our probation are numbered and finished, and he that now says. Come for a blessing, will say, Depart with a curse.

II. We must call you to come: this is now the call. Come, come. The Spirit says, Come; and the bride says, Cotne; Rev. xxii. 17. Come to Christ in the first place, and then come to this ordinance. All things are ready ; be not you unready.

This exhortation must be directed to three sorts of persons. 1. Those who are utterly unmeet for this ordinance, must be exhorted to qualify themselves, and then come. 2. Those who, through grace, are in some measure meet for this ordinance, must be exhorted speedily to enter themselves. 3. Those who have entered themselves, must be exhorted to be constant in their attendance upon it

1. I must apply myself to those, who by their ignorance, profaneness, irreligion, or reigning world-liness, put a bar in their own way, and may not be admitted to this ordinance. If these lines should fall under the eye of any such, let them know that I have a message to them from God, and I must deliver it, whether they will hear, or whether they for' bear.

Dost thou live a carnal wicked life, in the service of sin and Satan, without fear, and without God in the world ? Light is come into the world; and dost thou love darkness rather, not knowing, nor desiring to know, the way of the Lord, and the judgment of thy God ? Art thou a drunkard, a swearer, a sabbath-breaker? Art thou an adulterer, a fornicator, or unclean person ? Art thou a liar, a deceiver, a railer, or a contentious person? Art thou a mere drudge to the world, or a slave to any base lust ? Does thy own conscience tell thee. Thou art the man; or would it not tell thee so, if thou wouidst suffer it to deal faithfully with thee ?

(1.) Know then, that thou hast no part nor lot in this matter. While thou continuest thus, thou art not an invited guest to this feast; the servants dare not bid thee welcome, for they know the Master will not, but will ask thee, Friend, how camest thou in hither? What hast thou to do to take God's covenant, and the seal of it, into thy movth, seeing thou hatest insti-uc-tion ? Read that Scripiure, and hear God speaking to thee in it, Ps. 1. 16, &c. // is not meet to take the children's bread and cast it to dogs. Thou art forbidden to touch these sacred things with thine unhallowed hands; for what communion has Christ with Belial ? If thou thrust thyself upon this ordinance, while thou continuest under such a character, instead of doing honour to the Lord Jesus, thoa puttest a daring afi'ront upon him, as if he were altogether such a one as thyself: instead of fetching in any true comfort to thy own soul, thou dost bot aggravate thy guilt and condemnatioii; thy heart will be more hardened, thy conscience more seared, Satan's strong holds more fortified, and thou eatest and drinkest judgment to thyself, not duceming tie Lord's body, not putting a difference between (bis bread and other bread, but trampling underfoot tkt blood of the covenant, as a profane and common thinj.

(2.) Know also, that thy condition is very miserable while thou debarrest thyself from this ordinance, and art, as polluted, put from this priesthood. How light soever thou mayst make of it, this is not of tbj whoredoms, this is not of thy miseries, a small matter, that thou shuttest thyself out of covenant and communion with the God that made thee, and in effect disclaimest any interest in the Christ that bought thee, as if thou hadst taken the devirs words out of their mouths. What have we to do with thee, Jesus, thou Son of God? And if thou persist in it, so shall thy doom be ; thou thyself hast decided it If now it be as nothing to thee to be separated from the sheep of Christ, and excluded from their green pastures, yet it will be something shortly, when thoa shalt accordingly have thy place among the goats, and thy lot with them for ever. Thou thinkest it no loss now to want the cup of blessing; because thoa prefcrrest the cup of drunkenness before it: bat what dost thou think of the cup of trembling, that will ere long be put into thy hand, if thoa repent not? Thou hast no desire to the wine of the love of God, but choosest the puddle-water of sensual pleasures rather; but canst thou drink of the wine of tkt wrath of God, which shall be poured oni wiihont mixture, in the presence of the Lamb ' Rev. xiv. 10. Thou thinkest thyself easy and happy, that thou ait not under the bonds and checks of this ordinance; bat dost not thou see thyself extremely miserable, whilst thou hast no right to the blessings and comforts of this ordinance ? If there were not another life after this, thou mightest have some colour of blessing thyself thus in thy own wicked way, (and yet, if so, I should see no cause to envy thee,) but, wretched soul. What wilt thou do in the day of visitation ? Thoo that joinest thyself with the sinners in Zion, and choosest them for thy people. Canst thou dwell with devouring Jire ? Canst thou inhabit everhuting burnings? Isa. xxxiii. 14. May God, by his grace, open thine eyes, and give thee to see thy misery and danger before it be too late.

(3.) Yet know, that though thy condition is very sad, it is not desperate. Thou hast yet space given thee to repent, and grace offered thee: O refuse not that grace ; slip not that space. Leave thy sins, and

THE COMMUNICANT'S COMPANION.

d4d turn to God in Christ; cast away from thee all thy transgprcssions; make thee a new heart; begin a new life : forsake the foolish and live: live to some purpose, and go in the way of understanding; and then, in Wisdom's name, I am to tell thee, that, notwithstanding all thy former follies, thou art welcome to her house, welcome to her table; freely welcome to eat of her bread, and to drink of the wine which she hath mingled, Prov. ix. 4—6. Now, at least, now, at last, in this thy day, know the things that belong to thy peace. Be wise for thyself, wise for thy own soul; and cheat not thyself into thy own ruin.

Poor sinner! I pity thee; I would gladly help fhce. The Lord pity thee, and help thee! He will, if thou wilt pity thyself, and help thyself. Wilt thou be persuaded by one that wishes thee well, to exchange the service of sin, which is perfect slavery, for the service of God, which is perfect liberty ? to exchange the base and sordid pleasures of a sensual life, which level thee with the beasts, for the pure and refined pleasures of a spiritual and divine life, which will raise thee to a communion with the holy angels ? I am confident, thou wilt quickly find it a blessed change. Awake, shake thyself from the dust, loose thyself from the bands of thy neck, Isa. lii. 2. Give up thyself in sincerity to Jesus Christ, and then come and feast with him. Thou shalt then have in this ordinance the pledges of his favour, assurances of thy reconciliation to him, and acceptance with him: and all shall be well, for it shall end everlastingly well.

2. I must next apply myself to those, who having competent knowledge in the things of God, and making a justifiable profession of Christ's holy religion, cannot be denied admission to this ordinance, and yet deny themselves the benefit and comfort of it. Such are hereby exhorted, without further delay, solemnly to give up their names to the Lord Jesus, in and by this sacrament. Hear Hezekiah's summons to the passover, (2 Chron. xxx. 8.) Yield yourselves unto the Lord; give the hand unto the Lord, so the Hebrew phrase is ; join yourselves to him in the bond of the covenant, and then exchange the ratifications; enter into the sanctuary. First, Give your own selves unto the Lord, and then confirm the surrender by the solemnity of this ordinance.

(1.) Let me address this exhortation to young people, who were in their infancy baptized into the Christian faitli, and have been well educated in the knowledge of God, and of his ways, and are now grown up to years of discretion; are capable of understanding what they do, of discerning between their*right hand and their left in spiritual things, and of choosing and refusing for themselves accordingly; and who have had some good impressions made upon their souls by divine things, and some good inclinations toward God, and Christ, and heaven : snch are invited to the table of the Lord, and called upon to come ; for all things are now readyf and it is not good to delay.

You that are young, will you now be prevailed with to be serious, and resolved for God ? You now begin to act with reason, and to put away childish things ; you are come to be capable of considering, and you are thinking how you must live in this world;

0 that I could prevail with you to think first how you may live for another world! I am not persuading you to come rashly and carelessly to the Lord's table, as when you were little children you went to church for fashion's sake, and because your parents took you with them: but I am persuading you now, in the days of your youths from a deep conviction of your duty and interest, and a serious concern about your souls and eternity, intelligently, deliberately, and with a fixed resolution, to join yourselves unto the Lord in an everlasting covenant, and then to come and seal that covenant at his table. You are now come to the turning time of life, to those years when ordinary people fix for their whole lives: I beg of you, for Christ's sake, and for your own precious souls' sake, that now you will turn to God, and fix for him, and set your faces heavenwards.

Come, and let us reason together a little ; and I beseech you to reason with yourselves.

[1.] Are you not by baptism given up unto the Lord ? Are not the vows of God already upon you ? Is not your baptism your honour? Is it not your comfort? It is so: but you are unworthy of that honour, unworthy of that comfort, if when you arrive to a capacity for it, you decline doing that for yourselves, which was done for you when you were baptized. How can you expect that your parents' dedication of you to God then, should avail you any thing, if you do not now make it your own act and deed ? Might not your backwardness to confirm tho covenant, by this solemn takiugof itupon yourselves, be construed an implicit renunciation of it, and be adjudged a forfeiture of the benefit of it? I believe, that you would not for a world disclaim your baptism, nor disown the obligation of it: you will not,

1 am confident you will not, throw ofi* your Christianity, nor join with those that say. We have no pari in David, no inheritance in the Son of David. Come then, and ratify your baptism ; either let those articles be cancelled, or, now you are of age, come and seal them yourselves. Either stand to the bargain, or say you will not: either be Christians complete. Christians by your own consent, or not Christians at all. The matter is plain: the bonds of both the sacraments are the same ; you are under the bonds of the one, which I know you dare not renounce, therefore come under the bonds of the other. Consider ; take advice ; speak your minds.

[2.] How can you dispose of yourselves better now in the days of your youth, than to give up yourselves unto the Lord? These are your choosing days;

THE COMMUNICANT'S COMPANION.

docs now, when life and immortality are brought to so clear a light by the gospeL Christ in a sacrament, is much readier than Christ in a sacrifice.

(2.) All things are now readier than they will be shortly if we trifie away the present season. Now the door of mercy stands open, and we are invited to come and enter; but it will shortly be shut. Now the golden sceptre is held out, and we are called to come and touch the top of it; but it will be otherwise, when the days of our probation are numbered and finished, and he that now says, Come for a blessing ^ will say, Depart with a curse.

II. We must call you to come: this is now the call. Come, come. The Spirit says, Come; and the bride says, Cotne; Rev. xxii. 17. Come to Christ in the first place, and then come to this ordinance. All things are ready; be not you unready.

This exhortation must be directed to three sorts of persons. 1. Those who are utterly unmeet for this ordinance, must be exhorted to qualify themselves, and then come. 2. Those who, through grace, are in some measure meet for this ordinance, must be exhorted speedily to enter themselves. 3. Those who have entered themselves, must be exhorted to be constant in their attendance upon it.

1. I must apply myself to those, who by their ignorance, profaneness, irreligion, or reigning world-liness, put a bar in their own way, and may not be admitted to this ordinance. If these lines should fall under the eye of any such, let them know that I have a message to them from God, and I must deliver it, whether they will hear, or whether they forbear.

Dost thou live a carnal wicked life, in the service of sin and Satan, without fear, and without God in the world ? Light is come into the world; and dost thou love darkness rather, not knowing, nor desiring to know, the way of the Lord, and the judgment of thy God ? Art thou a drunkard, a swearer, a sabbath-breaker? Art thou an adulterer, a fornicator, or unclean person ? Art thou a liar, a deceiver, a railer, or a contentious person? Art thou a mere drudge to the world, or a slave to any base lust ? Does thy own conscience tell thee, Thou art the man; or would it not tell thee so, if thou wouldst suffer it to deal faithfully with thee?

(1.) Know then, that thou hast no part nor lot in this matter. While thou continuest thus, thou art not an invited guest to this feast; the servants dare not bid thee welcome, for they know the Master will not, but will ask thee, Friend, how camest thou in hither? What hast thou to do to take God*s covenant, and the seal of it, into thy mouth, seeing thou hatest instruction ? Read that Scripture, and hear God speaking to thee in it, Ps. 1. 16, &c. // is not meet to take the children s bread and cast it to dogs. Thou art forbidden to touch these sacred things with thine unhallowed hands; for what communion has Christ with Belial ? If thou thrust thyself upon this ordinance, while thou continuest under such a chaimc-ter, instead of doing honour to the Lord Jesiu, thou puttest a daring afi'ront upon him, as if he were altogether such a one as thyself: instead of fetching in any true comfort to thy own soul, thou dost but aggravate thy guilt and condemnation; thy heart will be more hardened, thy conscience more fteared, Satan's strong holds more fortified, and thou eatest and drinkest judgment to thyself, not discerning the Lord's body, not putting a difference between this bread and other bread, but trampling underfoot the blood of the covenant, as a profane and common thing.

(2.) Know also, that thy condition is very miserable while thou debarrest thyself from this ordinance, and art, as polluted, put from this priesthood. How light soever thou mayst make of it, this is not of thy whoredoms, this is not of thy miseries, a small matter, that thou shuttest thyself out of covenant and communion with the God that made thee, and in effect disclaimest any interest in the Christ that bought thee, as if thou hadst taken the devil's words out of their mouths. What have we to do with thee, Jesus, thou Son of God? And if thou persist in it, so shall thy doom be ; thou thyself hast decided it. If now it be as notliing to thee to be separated from the sheep of Christ, and excluded from their green pastures, yet it will be something shortly, when thou shalt accordingly have thy place among the goats, and thy lot with them for ever. Thou thinkest it no loss now to want the cup of blessing; because thou prefcrrest the cup of drunkenness before it: but what dost thou think of the cup of trembling, that will ere long be put into thy hand, if thou repent not? Thou hast no desire to the wine of the love of God, but choosest the puddle-water of sensual pleasures rather; but canst thou drink of the wine of tie wrath of God, which shall be poured ant without mixture, in the presence of the Lamb ' Rev. xiv. 10. Thou thinkest thyself easy and happy, that thou art not under the bonds and checks of this ordinance: but dost not thou see thyself extremely miserable, whilst thou hast no right to the blessings and comforts of this ordinance ? If there were not another life after this, tliou mightest have some colour of blessing thyself thus in thy own wicked way, (and yet, if so, I should see no cause to envy thee,) but, wretched soul, What wilt thou do in the day of visitation ? Thou that joinest thyself with the sinners in Zion, and choosest them for thy people. Canst tkou dwell with devounng Jire ? Canst thou inhabit everlasting burnings? Isa. xxxiii. 14. May God, by his grace, open thine eyes, and give thee to see thy misery and danger before it be too late.

(3.) Yet know, that though thy condition is very sad, it is not desperate. Thou hast yet space given thee to repent, and grace offered thee: O refuse not that grace ; slip not that space. Leave thy sins, and

THE COMMUNICANT'S COMPANION.

d4d turn to God in Christ; cast away from thee all thy transncssions; make thee a new heart; begin a new life : forsake the foolish and live: live to some purpose, and go in the way of understanding; and then, in Wisdom's name, I am to tell thee, that, notwithstanding all thy former follies, thou art welcome to her house, welcome to her table; freely welcome to eat of her bread, and to drink of the wine which she hath mingled, Prov. ix. 4—6. Now, at least, now, at last, in this thy day, know the things that belong to thy peace. Be wise for thyself, wise for thy own soul; and cheat not thyself into thy own ruin.

Poor sinner! I pity thee; I would gladly help thee. The Lord pity thee, and help thee! He will, if thou wilt pity thyself, and help thyself. Wilt thou be persuaded by one that wishes thee well, to exchange the service of sin, which is perfect slavery, for the service of God, which is perfect liberty ? to exchange the base and sordid pleasures of a sensual life, which level thee with the beasts, for the pure and refined pleasures of a spiritual and divine life, which will raise thee to a communion with the holy angels ? I am confident, thou wilt quickly find it a blessed change. Awake, shake thyself from the dust, loose thyself from the bands of thy neck, Isa. Hi. 2. Give op thyself in sincerity to Jesus Christ, and then come and feast with him. Thou shalt then have in this ordinance the pledges of his favour, assurances of thy reconciliation to him, and acceptance with him: and all shall be well, for it shall end everlastingly well.

2. I must next apply myself to those, who having competent knowledge in the things of God, and making a justifiable profession of Christ's holy religion, cannot be denied admission to this ordinance, and yet deny themselves the benefit and comfort of it. Such are hereby exhorted, without further delay, solemnly to give up their names to the Liord Jesus, in and by this sacrament. Hear Hezekiah's summons to the passover, (2 Chron. xxx. 8.) Yield yourselves unto the Lord; give the hand unto the Lord, so the Hebrew phrase is ; join yourselves to him in the bond of the covenant, and then exchange the ratifications; enter into the sanctuary. First, Give your own selves unto the Lord, and then confirm the surrender by the solemnity of this ordinance.

(1.) Let me address this exhortation to young people, who were in their infancy baptized into the Christian faith, and have been well educated in the knowledge of God, and of his ways, and are now grown up to years of discretion; are capable of understanding what they do, of discerning between their"right hand and their left in spiritual things, and of choosing and refusing for themselves accordingly; and who have had some good impressions made upon their souls by divine things, and some good inclinations toward God, and Christ, and heaven: snch are invited to the table of the Lord, and called upon to come ; for all things are now ready* and it is not good to delay.

You that are young, will you now be prevailed with to be serious, and resolved for God ? You now begin to act with reason, and to put away childish things ; you are come to be capable of considering, and you are thinking bow you must live in this world;

0 that I could prevail with you to think first how you may live for another world! I am not persuading you to come rashly and carelessly to the Lord's table, as when you were little children you went to church for fashion's sake, and because your parents took you with them: but I am persuading you now, in the days of your youth, from a deep conviction of your duty and interest, and a serious concern about your souls and eternity, intelligently, deliberately, and with a fixed resolution, to join yourselves unto the Lord in an everlasting covenant, and then to come and seal that covenant at his table. You are now come to the turning time of life, to those years when ordinary people fix for their whole lives: I beg of you, for Christ's sake, and for your own precious souls' sake, that now you will turn to God, and fix for him, and set your faces heavenwards.

Come, and let us reason togetlier a little ; and I beseech you to reason with yourselves.

[1.] Are you not by baptism given up unto the Lord ? Are not the vows of God already upon you ? Is not your baptism your honour? Is it not your comfort? It is so: but you are unworthy of that honour, unworthy of that comfort, if when you arrive to a capacity for it, you decline doing that for yourselves, which was done for you when you were baptized. How can you expect that your parents' dedication of you to God then, should avail you any thing, if you do not now make it your own act and deed ? Might not your backwardness to confirm the covenant, by this solemn taking of it upon yourselves, be construed an implicit renunciation of it, and be adjudged a forfeiture of tlie benefit of it? I believe, that you would not for a world disclaim your baptism, nor disown the obligation of it: you will not,

1 am confident you will not, throw ofi* your Christianity, nor join with those that say. We have no part in David, no inheritance in the Son of David. Come then, and ratify your baptism ; either let those articles be cancelled, or, now you are of age, come and seal them yourselves. Either stand to the bargain, or say you will not: either be Christians complete. Christians by your own consent, or not Christians at all. The matter is plain: the bonds of both the sacraments are the same ; you are under the bonds of the one, which I know you dare not renounce, therefore come under the bonds of the other. Consider ; take advice ; speak your minds.

[2.] How can you dispose of yourselves better now in the days of your youth, than to give up yourselves unto the Lord? These are your choosing days;

THE COMMUNICANT'S COMPANION.

you are now choosing other settlements, in callings, relations, and places of abode; why should you not now choose this settlement in the service of God, which will make all your other settlements comfortable ? Choose you therefore this day whom you will serre, God or the world, Christ or the flesh ; and be persuaded to bring the matter to a good issue: determine the debate in that happy resolve which the people of Israel came to, when they said, Nay but we will serve the Lord, Josh. xxiv. 21. Why should not he, who is the first and the best, have the first and the best of your days ? which, I am sure, you cannot bestow better, and which it is both your duty and interest to bestow thus.

[3.] What will you get by delaying it? You intend, some time or other, solemnly to give up yourselves unto the Lord in this ordinance, and you hope then to receive the benefit and comfort of it; but the tempter tells you, it is all in good time; and you dismiss your convictions, as Felix did Paul, (Acts xxiv. 26.) with a promise, that at a more convenient season you will send for them. You are ready to say, as the people did, (Hag. i. 2.) The time is not come, the time that the Lord's house should he built. You think you must build your own first; and what comes of those delays ? Satan, ere you are aware, gets advantage by them, and cozens you of all your time, by cozening you of the present time. Your hearts are in danger of being hardened; the Spirit of grace may hereby be provoked to withdraw, and strive no more; and what will become of you, if death surprise you before your great work be done ?

[4.] What better provision can you make for a comfortable life in this world, than by doing this great work betimes? You are setting out in a world of temptations, more than you think of; and how can you better arm yourselves against them, than by coming up to that fixed resolution, which will silence the tempter, with. Get thee behind me, Satan ? When Naomi saw that Ruth was stedfastly resolved, she left ofi* speaking to her. The counsel of the ungodly will not be so apt to court you to the way of sinners, and the seat of the scornful, when you have vowed yourselves set out in the way of God, and seated already at the table of the Lord. You are launching forth into a stormy sea; and this will furnish you with a blast. Your way lies through a vale of tears, and therefore you have need to be well stocked with comforts : and where can you stock yourselves better, than in an ordinance, which seals all the promises of the new covenant, and conveys all the happiness included in them.

And how shall I gain this point with young people? Will they be persuaded betimes to resolve for God and heaven ? Remember thy Creator, remember thy Redeemer, in the days of thy youth; and then it is to be hoped thou wilt not forget them, nor will they forget thee, when thou art old.

Let me address this exhortation to those, whose inclinations are good, and their conversation blameless; but their desires are weak, and their affections cool and indifferent, and therefore they keep off from this ordinance. This is the character of very many; who are honest, but they want zeal and resolution enough to bring them under this engagement. They can give no tolerable reason why they do not come to the sacrament It may be they have bought a piece of ground or a yoke of oxen ; their hands are full of the world, and they are too busy; they are unsettled, or not settled to their minds; and this makes them uneasy, and they hope that therefore they may be excused. But the true reason is, they are slothful and dilatory, and the things that remain are ready to die; they cannot find in their hearts to take pains, the pains they know they mast take in a work of this nature ; they are not willing to be bound to that strictness, care and watchfulness, which this sacrament will oblige them to ; they will be as they are, and make no advances: they have hid their hands in their bosom, and it grieves them to bring it to their mouth again; that is, they will not be at the pains to feed themselves, Prov. xxvi. 16.

What shall we say to rouse these sluggards; persuade them to press forward in their profession,/or-getting the things that are behind, and not resting in them ? Hear, ye virgins, who slumber and sleep, and let your lamps lie by neglected ; hear the cry. Behold, the bridegroom cometh! cometh in this ordinance, to espouse you to himself; stir up yourselves, and go ye forth to meet him. Hear, ye servants, ye slothful servants, your master's voice; How long wilt thou sleep, O sluggard? Is it not high time to awake out of sleep, and apply thyself more closely and vigorously to the business of a Christian ? Is it not far in the day with thee, perhaps the sixth hour, or further on ; dinner-time ; and yet, hast thou no appetite to this spiritual feast, to which thou art invited ? Thou hast lost a great deal of time already; should not thou now think of redeeming time for thy soul and eternity? And Low can that be better done, than by improving such advantageous opportunities as sacraments are ? Hear that call to careless and trifling professors, as if thou thyself wert called by name in it, (Eph. v. 14.) Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.

First, Consider what an affront you pot upon the Lord Jesus, while you live in the neglect of this ordinance. You contemn his authority, who has given this command to all his disciples, (and among them you reckon yourselves,) Do this in remembrance of me. And is it nothing to live in the omission of a knovirn duty, and in disobedience to an express precept? Is the law of Christ nothing with yon? If you know to do good, and do it not, is it not sin ? Is not this as much an ordinance of Christ, as the word

THE COMMUNICANT'S COMPANION.

345 and prayer ? You would not live withoat them; nor would you be yourselves, or suffer your children to be, witiiout baptism; why then is this neglected? You arraign Christ's wisdom; he instituted this ordinance for your spiritual good, your strength and nourishment; and you think you need it not, you can do as well without it. This appointment you think might have been spared; that is, yon think yourselves wiser than Christ. You likewise hereby put a great slight upon the grace and love of Christ, which have made such rich provision for you, and given you so kind an invitation to it.

This is excellently well urged in the public form of invitation to the holy communion, which warns those who are profligate to keep away, in these words: '* If any of you be a blasphemer of God, an hinderer or slanderer of his word, an adulterer, or in malice or envy, or in any other grievous crime; repent you of your sins, or else come not to that holy table; lest after the taking of that holy sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to the destruction both of body and soul.*'

And the other exhortation stirreth up those who are negligent, in these words; ** Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast, decked his table with all kind of provision, so that there lacketh nothing but the guests to sit down; and yet they who are called (without any cause) most unthankfully refuse to come: which of you, in such a case, would not be moved? Who would not think it a great injury, and wrong done unto him ? Wherefore, most dearly beloved in Christ, take ye good heed lest ye, withdrawing yourselves from this holy supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not communicate, because I am otherwise hindered with worldly business; but such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come : wherefore then do ye not repent and amend ? When God calleth you, are ye not ashamed to say ye will not come ? When ye should return to God, will ye excuse yourselves, and say you are not ready ? Consider earnestly with yourselves, how little such feigned excuses will avail before God. They that refused the feast in the gospel because they had bought a farm, or would try their yokes of oxen, or because they were married, were not excused, but counted unworthy of the heavenly feast.'*

Secondly J Consider what an injury you hereby do to your own souls. You know not what you lose while yoa live in the neglect of this ordinance. If you be deprived of opportunities for it, that is an affliction, bat not a sin, and in such a case, while you lament the want of it, and keep up desires after it, and improve the other helps you have, you may expect that God will make up the want some other way; though we are tied to ordinances, God is not: but if you have opportunities for it and yet neglect it, and when it is to be administered, turn your backs upon it, you serve your souls so as you would not serve your bodies; for you deny them their necessary food, and the soul that is starved is as certainly murdered as the soul that is stabbed, and its blood shall be required at thy hands. No man ever yet hated his own flesh, but nourishes and cherishes it, yet thou deniest thy own soul that which would nourish and cherish it, and thereby showest how little thou lovest it. If thou didst duly attend on this ordinance, and improve it aright, thou wouldst find it of unspeakable use to thee, for the strengthening of thy faith, the exciting of holy affections in thee, and thy furtherance in every good word and work. So that, to thy neglect of it thou hast reason to impute all thy weakness, and all the strength and pre valency of thy temptations, all the unsteadiness of thy resolutions, and all the uneyenness of thy conversation. How can we expect the desired end, while we persist in the neglect of the appointed means ?

Think not to say within yourselves, we are not clean, surely we are not clean, therefore we come not to the feast. If you are not, why are you not ? Is there not a fountain opened ? have you not been many a time called to wash you and make you clean? You are unready, and therefore you excuse yourselves from coming; but is not your unreadiness your sin ? And will one sin justify you in another? Can a man's offence be his defence ? You think you are not serious enough, nor devout enough, nor regular enough in your conversation, to come to the sacrament; and perhaps you are not, but why are ye not ? What hinders you ? Is any more required to fit you for the sacrament, than is necessary to fit you for heaven ? And dare you live a day in that condition, in which, if you die, you will be rejected and excluded as unmeet for heaven ? Be persuaded therefore to put on the wedding-garment, and then come to the wedding-feast. Instead of making your unreadiness an argument against coming to this ordinance, make the necessity of your coming to this ordinance an argument against your unreadiness. Say not, I am too light and airy, too much addicted to sports and pleasures, am linked too close in vain and carnal company, or plunged too deep in worldly care and business, and therefore I must be excused from attendance, for this is to make ill worse; but say rather, it is necessary that I come to the Lord's supper, and come in a right manner; my soul vrithers and languishes, dies and perishes, if I do not, and therefore I must break off this vain and sensual course of life, which unfits me for, and indisposes me to, that ordinance; therefore I must disentangle myself from that society, and disentangle

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myself from that incumbrance, whatever it is, which cools pious affections, and quenches that coal. Shake off that, whatever it is, which comes between you and the comfort and benefit of this ordinance. Delay no longer in a matter of such vast moment, but speedily come to this resolution (Ps. cxix. 115.) Depart from me ye evil doers, and evil doings,/or / will keep the commandments of my God,

Thirdly, Let me address this exhortation to those whose desires are strong toward the Lord, and toward the remembrance of his name in this ordinance ; but they are timorous, and are kept from it by prevailing fears. This is the case of many, who, we hope, fear the Lord, and obey the voice of his servant; but they walk in darkness, and have no liyht, (Isa. I. 10.) who follow Christ, but they follow him trembling. Ask them why they do not come to this sacrament, and they will tell you they dare not come, they arc unworthy; they have no faith, no comfort in God, no hope of heaven; and therefore if they should come, they should eat and drink judgment to themselves. They find not in themselves that fixedness of thought, that flame of pious and devout affections, which they think should be ; and because they cannot come as they should, they think it better to stay away. What is said for the conviction and terror of hypocrites and presumptuous sinners, notwithstanding our care to distinguish between the precious and the vile, they misapply to themselves; and so the heart of the righteous is made sad, which should not be made sad. We are commanded to strengthen the weak hands, and confirm the feeble knees; to say to them that are of a fearful heart, be strong, fear not, Isa. xxxv. 3, 4. But wherewith shall we comfort such, whose souls many times refuse to be comforted? If we tell them of the infinite mercy and goodness of God, the merit and righteousness of Christ, the precious promise of the covenant, their jealous hearts reply, all this is nothing to them; the Lord they think has forsaken them, their God has forgotten them, and utterly separated them from his people: As vinegar upon nitre, so is he that singeth songs to those heavy hearts, Prov. XXV. 20.

But O ye of little faith, who thus doubt, would you not be made whole ? would not you be strengthened? Is it not a desirable thing to attain to such a peace and serenity of mind, that you may come with a humble, holy boldness to this precious ordinance?

For your help then, take these two cautions :

1. Judge not amiss concerning yourselves. As it is a damning mistake common among the children of men, to think their spiritual state and condition to be good, when it is very bad, for there is that maketh himself rich, and yet hath nothing; so it is a disquieting mistake, common among the children of God, to think their spiritual state and condition to be bad, when it is very good, for there is that maketh himself poor, and yet hath great riches, Prov. xiii. T. But it is a mistake, which I hope by the grace of God may be rectified: and though a full assaronce is rarely attained to, and we ought always to keep a godly jealousy over ourselves, and a holy fear, lest we seem to come short; yet such good hope through grace, as will enable us to rejoice in God, and go on cheerfully in our work and duty, Lh what we should aim at, and labour after, and which we ought not to deny ourselves the comfort of, when God by his grace hath given us cause for it. Whenever there is such a serious concern about the soul and another world as produces a holy fear, even that gives ground for a lively hope.

You think you have no grace, because yoa are not yet perfect; but, why should you look for that on eartli, which is to be had in heaven only ? A child will at length be a man, though as yet he think as a child, and speak as a child. Blessed Paul himself had not yet attained, nor was already perfect. Gold in the ore is truly valuable, though it be not yet refined from its dross. Despise not the day of small things, for God doth not, Zech. iv. 10. Deny not that power and grace which hath brought you oot of the land of Egypt, though you be not yet come to Canaan.

You think you have no grace because you have not that sensible joy and comfort which you would have ; but those are spiritually enlightened who see their own deformity, as well as those who see Christ's beauty. The child that cries, is as sure alive as the child that laughs. Complaints of spiritual burthens are the language of the new nature, as well as praises for spiritual blessings.

Drooping soul! thou art under grace, and not under the law, and therefore judge of thyself by the measure of grace, and not by that of the law. Thou hast to do with one that is willing to make the best of thee, and will accept the willingness of the spirit, and pardon the weakness of the flesh. Take thy work before thee therefore, and let not the penitent, humble sense of thy own follies and corruptions eclipse the evidence of God's graces in thee, nor let thy diflidence of thyself shake thy confidence in Christ. Thank God for what he has done for thee; let him have the praise of it, and then thou shall have the joy of it. And this is certain, cither thou hast an interest in Christ, or thou mayst have. If thou doubt therefore whether Christ be thine, put the matter out of doubt, by a present consent to him: I take Christ to be mine, wholly, only, and for ever mine; Christ upon his own terms, Christ upon any terms.

2. Judge not amiss concerning this ordinance. It was instituted for your comfort, let it not be a terror to you; it was instituted for your satisfaction, let it not be your amazement Most of the messages from heaven which we meet with in Scripture, delivered

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347 by angels, began with. Fear not, and particularly that to the woman who attended Christ's sepulchre, (Matt. xx Tiii. 5.) Fear not yefor I know that ye seek Jetus. And do not ye seek him ? Be not afraid then. Chide yourselves for, chide yourselves out of, these disquieting fears, which steal away your spear, and your cruse of water, (1 Sam. xxvi. 12.) and rob you both of your strength and of your comfort.

You say you are unworthy to come. So were all that ever came, not worthy to be called children, nor to eat of the children's bread. In yourselves there is no worthiness, but is there none in Christ ? Is not he worthy ? And is not he yours ? Have you not chosen him. Let faith in his mediation silence all your fears, and dismiss their clamours with that. But do thou answery Lord, for me.

Yon say you dare not come, lest yon should eat and drink judgment to yourselves; but ordinarily, those that most fear that, are least in danger of it. That dreadful declaration was not intended to drive men from the sacrament, but to drive them from their sins. Can you not say, that through grace you bate sin, you strive against it, you earnestly desire to be delivered from it; then certainly your league with it is broken; though the Canaanites be in the land, you do not make marriages with them. Come, then, and seal the covenant with God, and you shall be so far from eating and drinking judgment to yourselves, that you shall eat and drink life and comfort to yourselves.

You dare not come to this sacrament; yet you dare pray, you dare hear the word : I know you dare not neglect either the one or the other. And what is this sacrament, but the doing the same thing by a visible sign, which is and ought to be done in effect by the word and prayer ? Nor ought we to put such an amazing distance between tliis and other ordinances. If we pray in hypocrisy, our prayers are an abomination ; if we hear the word and reject it, it is a savour of death unto death: shall we therefore not pray, nor hear ? God forbid. Commanded duty must be done ; appointed means must be used; that which unfits and hinders us must be removed, and we must in sincerity give up ourselves to serve God; do as well as we can, and be sorry we can do no better ; and then, liaving a High Priest who is touched vith the feeling of our infirmities, we may come boldly to the throne of grace, and to this table of grace.

You say that your faith is weak, your pious affections are cool and low, your resolutions unsteady, and therefore you keep away from this ordinance; that is as if a man should say, he is sick, and therefore he will take no physic ; he is empty, and therefore he will take no food ; he is faint, and therefore he will take no cordials. This ordinance was appointed chiefly for the relief of such as you are ; for the strengening of faith, the inflaming of holy love, and tbe conflrming of good resolutions. In

God's name therefore, use it for those purposes : pine not away in thy weakness, while God has ordained thee strength; perish not for hunger, while there is bread enough in thy Father's house, and to spare; die not for thirst, while there is a well of water by thee.

3. This chapter must conclude with an exhortation to those who have given up their names to the Lord in this ordinance, and sometimes sealed their Covenant with God in it, but they come very seldom to it, and allow themselves in the neglect and omission of it Frequent opportunities they have for it; stated meals provided for them; the table spread and furnished. Others come, and they are invited, but time after time they let it slip, and turn their backs upon it, framing to themselves some sorry excuse or other to shift it off.

Shall I desire such to consider seriously,

(1.) How powerful the engagements are which wo lie under, to be frequent and constant in our attendance on the Lord in this ordinance. It is plainly intimated in the institution, that the solemnity is to be often repeated ; for it is said, Do this as often as ye drink it in remembrance of me. Baptism is to be administered but once, because it is the door of admission, and we are but once to enter by that door ; but the Lord's supper is the table in Christ's family, at which we are to eat bread continually, alluding to 2 Sam. ix. 13. The law of Moses prescribed how often the passover must be celebrated, under very severe penalties: but the gospel being a dispensation of greater love and liberty, only appoints us to observe its passover often, and then leaves it to our own ingenuity and pious affections, to fix the time» and consider how often. If a deliverance out of Egypt merited an annual commemoration, surely our redemption by Christ merits a more frequent one, especially since we need not to go up to Jeru-« salem to do it If this tree of life, which bears more than twelve manner of fruits, yieldeth her fruit to ust every month, (Rev. xxii. 2.) I know not why we should neglect it any month. Where there is the truth of grace, this ordinance ought to be improved, which, by virtue of the divine appointment, has a moral influence upon our growth in grace. The great Master of the family would have none of his children missing at meal-time.

While we are often sinning, we have need to be often receiving the seal of our pardon; because, though the sacrifice be perfect, and able to perfect for ever them which are sanctified, so that it needs never to be repeated, yet the application of it being perfect, admodum recipientis — as to the mode ofreception has need to be often made afresh : the worshippers, though once purged, having still conscience of sins in this defective state, (Heb. x. 2.) they must often have recourse to the fountain opened for the purging of their consciences from the pollutions contracted daily by dead works, to serve the living God, Heb.

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ix. 14. Even he who is washed thus needs to wash his feet, or he cannot be easy, John xiii. 10.

While we are often in temptation, we have need to be often renewing our covenants with God, and fetching strength from heaven for our spiritual conflicts. Frequent fresh recruits, and fresh supplies, are necessary for those that are so closely besieged, and so vigorously attacked, by a potent adversary. He improves all advantages against us; therefore it is our wisdom not to neglect any advantage against him, and particularly not this ordinance.

While we are often labouring under great coldness and deadness of affection toward divine things, we need often to use those means which are proper to kindle that holy fire and keep it burning. We find by sad experience, that our coal from the altar is soon quenched, our thoughts grow flat and low, and nnconcemed about the other world, by being so much conversant with this; we have therefore need to be often celebrating the memorial of Christ's death and sufferings, than which nothing can be more affecting to a Christian, nor more proper to raise and refine the thoughts: it is a subject that more than once has made disciples' hearts bum within them, Luke xxiv. 32.

Much of our communion with God is kept up by the renewing of our covenant with him, and the frequent interchanging of solemn assurances. It is not superfluous, but highly serviceable both to our holiness and our comfort, often to present ourselves to God as living sacrifices alive from the dead. It is a token of Christ's favour to us, and must not be slighted, that he not only admits, but invites, us often to repeat this solemnity, and is ready again to seal to us, if we be but ready to seal to him. Jonathan therefore caused David to swear again, because he loved him, 1 Sam. xx. 17. And an honest mind will not startle at assurances. Fast bind, fast find.

(2.) Consider how poor the excuses are with which men commonly justify themselves in this neglect. They let slip many an opportunity of attending upon the Lord in this ordinance: why do they ?

Perhaps they are so full of worldly business, that they have neither time nor a heart for that close application to the work of a sacrament which they know is requisite: the shop must be attended, accounts must be kept, debts owing them must be got in, and debts they owe must be paid : it may be, some aflfair of more than ordinary difficulty and importance is upon their hands, which they an in care about the issue of, and till that be over, they think it not amiss to withdraw from the Lord's supper. And is this thy excuse ? Weigh it in the balances of the sanctuary then, and consider; is any business more necessary than thy doing of thy duty to God, and the working out of thy own salvation ? Thou art careful and troubled about many things, but is not this the one thing needful, to which every thing else should be obliged to give way? Dost not thou think thy worldly business would prosper and succeed the better, for thy care about the main matter ? If it were left at the bottom of the hill while thou comest hither to worship, mightest thou not return to it with greater hopes to speed in it ? And dost thou not spare time from thy business for things of much less moment than this ? Thou wilt find time, as busy as thou art, to eat and drink, and sleep, and converse with tby friends; and is not the nourishment of thy soul, is not repose in God, and communion with him, much more necessary ? I dare say, thou wilt own it is.

If indeed thou canst not allow so much time for solemn secret worship in preparation for this ordinance, and reflection upon it, as others do, and as thou thyself sometimes hast done, and wouldst do, yet let not that keep thee from the ordinance ; thy heart may be in heaven, when thy hands are about the world; and a serious Christian may, through God's assistance, do a great deal of work in a little time. If the hours that should be thus employed, be trifled away in that which is idle and impertinent, it is our sin; but if they be forced out of our hands by necessary and unavoidable avocations, it is bat our affliction, and ought not to hinder us from the ordinance. The less time we have for preparatioD, the more close and intent we should be in the ordinance itself, and so make up the loss. A welcome guest never comes unseasonably to one that always keeps a good house. •

But if indeed thy heart is so set upon the world, so filled with the cares of it, and so eager in the par-suits of it, that thou hast no mind to the comforts of this ordinance, no spirit nor life for the business of it, surely thou hast left thy first love, and thou hast most need of all to come to this ordinance for the recovery of the ground thou hast lost. Dost tboa think that the inordinacy of thy affections to the world will be a passable excuse for the coldness of thy affection to the Lord Jesus ? Make haste, and get this matter mended, and conclude that thy worldly business then becomes a snare to thee, and thy concern about it is excessive and inordinate, and an ill symptom, when it prevails to keep thee back from this ordinance.

Perhaps some unhappy quarrels with relations or neighbours, some vexatious law-suit they are engaged in, or some hot words that have past, are pleaded as an excuse for withdrawing from the communion. They are not in charity with others, or others are not in charily with them, and they have been told, (and it is undoubtedly true,) that it is better to stay away than come in malice; but then the malice is so far from being an excuse for the staying away, that, really, the staying away is an aggravation of the malice. The law in this case is very express. If thy brother hath aught agminst thte, that is, if thy conscience tell thee that thou art the party offending, do not therefore leave the altar, hot

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349 leute the gift before the altar, as a pawn for thy return, and go first and he reconciled to thy brother, by confessing thy fault, begging his pardon, and making satisfaction for the wrong done, and then be sure to come and offer thy gift. Matt. v. 24. But on the other hand, if ye have aught against him, and if thou be the party offended, then forgive. Lay aside all uncharitable thoughts, angry resentments, and desire of re\enge, and be in readiness to confirm and evidence your love to those who have injured you ; and then, if they will not be reconciled to you, yet, your being reconciled to them, is sufficient to remove that bar in your way to this ordinance. In short, strife and contention, as far as it is our fault, roust be truly repented of, and the sincerity of our repentance evidenced by amendment of life, and then it needs not hinder us; as far as it is our cross, it must be patiently borne, and we must not be disturbed in our minds by it, and then it needs not hinder us. And that law-suit which cannot be carried on without malice and hatred of our brother, had better be let fall, whatever we lose. Law is costly indeed, when it is followed at the expense of love and charity.

But, (Lastly,) if the true reason of your absenting yourselves so often from the Lord's supper be, that you are not willing to take that pains with your own hearts, and to lay that restraint upon yourselves both before and after, whicfi you know you must if you come; if indeed you are not willing to have your thoughts so closely fixed, your consciences so strictly examined, and your engagements against sin so strongly confirmed, as they will be by this ordinance ; if this be your case, you have reason to fear that the things which remain are ready to die, and your works are not found filled up before God. It is a sad sign of spiritual decay, and it is time for thee to remember whence thou art fallen, and to repent, and do thy first works. Time was when thou hadst a dear love to this ordinance, when thou long-edst for the returns of it, and it was to thee more than thy necessary food: such was the kindness of thy youth, such the love of thine espousals; but it is otherwise now. Do you now sit loose to it ? Are you indifferent whether you enjoy the benefit of it or do ? Can yon contentedly live without it ? You have reason to fear lest you are of those who are drawing back to perdition. Having begun in the Spirit9 will you now end in the flesh ? What iniquity have you found in this ordinance, that you have thus forsaken it? Has it been as a barren wilderness to you, or as waters that fail ? If ever it were so, was it not your own fault ? Return, therefore, ye backsliding children, be persuaded to return; return to God, return to your doty, to this duty; be close and constant to it as you were formerly, for, I dare say, then ii was better with you than now, Hos. ii. 7.

Those who by the grace of God do still keep up a love for this ordinance, should Contrive their affairs so, as (if possible) not to miss any of their stated opportunities for it. Thomas, by being once absent from a meeting of the disciples, lost all that joyful sight of Christ which the rest then had. It is good to have a nail in God's holy place, Ezra ix. 8. Blessed are they that dwell in his house; not those who only sojourn there as a wayfaring man, who turns aside to tarry but for a night, but those who take it for tlieir home, their rest for ever.

Yet, if God by his providence prevent our enjoyment of an expected opportunity of this kind at any time, though we must lament it as an afflictive disappointment, and take that occasion to humble ourselves for our former unprofitableness, yet we may comfort ourselves with this, that though God has tied us to ordinances, he has not tied himself to them, but by his grace can make providences work instead of them, for the good of our souls. It is better to be like David, under a forced absence from God's altars, and have our hearts there, (Ps.lxxxiv. 1, 2.) than to be like Doeg, present, under a force detained before the Lord, (1 Sam. xxi. 7.) and the heart going after covetousness. It is better to be lamenting and longing in the want of ordinances, than loathing in the fulness of them.

CHAPTER IV.

HBLPS FOR 8SLF-BXAMINAT10N BBFORB WB COMB TO THIS

ORDINANCB,

How earnest soever we arc in pressing people to join themselves to the Lord in this ordinance, we would not have them to be rash with their mouths nor hasty to utter any thing before God, Eccl. v. 2. It must be done, but it must be done with great caution and consideration. Bounds must be set about the mount on which God will descend, and we must address ourselves to solemn services with a solemn pause. It is not enough that we seek God in a due ordinance, but we must seek him in a due order, (1 Chron. xv. 13.) that is, we must stir up ourselves to tahe hold vn him, Isa. Ixiv. 7. Prepare to meet thy God, O Israel, Amos iv. 12. Those who labour under such an habitual indisposition to communion with God, and are liable to so many actual discomposures as we are conscious to ourselves of, have need to take pains with their hearts, and should, with a very serious thought and steady resolution, engage them to approach unto God.

Now the duty most expressly required in our preparation for the ordinance of the Lord's supper, is that of self-examination. The apostle, when he would rectify the abuses which had sullied the beauty of this sacrament in the church of Corinth, pre-

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scribes this great duty as necessary to the due management of it, and preservative against sharing in the guilt of such corruptions; (1 Cor. xi. 28.) But let a man examine himselfy and so let him eat of that bread and drink of that cup. He who desires the Lord's supper (to allude to that of the apostle, 1 Tim. iii. 3.) desires a good virork, but as it follows there, ». 10. Let these also first be proved, let them prove their oumselves, (2 Cor. xiii. 6.) and so let them come ; so upon that condition, so with that preparation, (as Ps. xxvi. 6.) / will wash my hands in innocency so will I compass thine altar. In this method we must proceed.

Let a man examine himself—io Ktfialiiro. The word signifies either to prove or to approve; and appoints such an approbation of ourselves, as is the result of a strict and close probation, and such a probation of ourselves, as issues in a comfortable approbation, according to the tenor of the new covenant. It is so to prove ourselves, as to approve ourselves to God in our integrity. Lord, thou knowest all things, thou knowest that I love thee; so as to appeal to God's inquiry. Examine me, O Lord, and prove me, Ps. xxvi. 2.

To examine ourselves, is to discourse with our own hearts ; it is to converse with ourselves : a very rational, needful, and improving piece of conversation. When we go about this work, we must retire from the world, sit alone and keep silence ; we must retire into our own bosoms, and consider ourselves, reflect upon ourselves, inquire concerning ourselves, enter into a solemn conference with our own souls, and be anxious concerning their state. Those who are ignorant, and cannot do this, or careless and secure, and will not do it, are unmeet for this ordinance.

Shall I illustrate this by some similitudes ?

1. We must examine ourselves as metal is examined by the touchstone, whether it be right or counterfeit. We have a show of religion, but are we what we seem to be ? are we current coin, or only washed over, as a potsherd covered with silver dross? Prov. xxvi. 23. Hypocrites are reprobate silver, Jer. vi. 30. True Christians, when they are tried, come forth as gold, Job xxiii. 10. The word of God is the touchstone by which we must try ourselves. Can I through grace answer the characters which the Scripture gives of those whom Christ will own and save ? It is true, that the best coin has an allay, which will be allowed for in this state of imperfection ; but the question is. Is it sterling ? Is it standard ? Though I am conscious to myself there are remainders of a baser metal; yet, is love to God the predominant principle ? are the interests of Christ the prevailing interests in my soul, above those of the world and the flesh ? I bear God's image and superscription ; is it of God's own stamping? Is it upon an honest and good heart? It is a matter of great consequence, and in which it is very common, but veiy dangerous, to be imposed upon, and therefore we have need to be jealous over ourselves. When we are bid to try the spirits, (1 John iv. 1.) it is8q>-posed we must begin with our own, and try than first

2. We must examine ourselves as a malefactor is examined by the magistrate, that we may find out what we have done amiss. We are all criminals, that is readily acknowledged by each of us, because it is owned to be the common character, AU have siwui, and come short of the glory of God; we are all prisoners to the divine justice, from the arrests of which we cannot escape, and to the processes of which we lie obnoxious: being thus in custody, that we may not be judged of the Lord, we are commanded Xo judge ourselves, 1 Cor. xi. 31. We must inquire into the particular crimes we have been guiltj of, and their circumstances, that we may discover more sins, and more of the evil of them, than at first we were aware of. Dig into the wall, as Ezekiel did, (cA. viii. 8.) and see the secret abominations of yoor own hearts ; look further, as he did, (v. 13, 15.) and you will see more and greater. The heart is deceitful, and has many devices, many evasions, to shift off convictions ; we have therefore need to be very particular and strict in examining them, and to give them that charge which Joshua gave to Achan, when he had him under examination ; (Josh. vii. 19.) Gin glory unto the God of Israel, and make confession wnid him ; tell me now what hast thou done, hide it not from me.

3. We must examine ourselves as a copy is examined by the original, to find out the errata, that they may be corrected. As Christians we profess to be the epistles of Christ, (2 Cor. iii. 3.) to have his law and love transcribed into our hearts and lives: but we are concerned to inquire whether it be a true copy, by comparing ourselves with the gospel of Christ, whether our affections and conversation be conformable to it, and such as become it. How far do I agree with it, and where are the disagree mcnts ? What mistakes are there, what blots, and what omissions? That what has been amiss may be pardoned, and what is amiss may be rectified. In this examination, faith must read the original, and then let conscience read the copy; and be sure that it reads true, because there will shortly be a review.

4. We must examine ourselves as a candidate is examined that stands for preferment. Inquiry is made into his fitness for the preferment he stands for. We are candidates for heaven, the highest preferment, to be with our God king and priest We stand for a place at the wedding-feast: have we on the wedding-garment ? Are we made meet for the inheritance? What knowledge have we? What gprace? Are we skilled in the mystery we make pro-

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961 fession of? What improvement have we made in the school of Christ ? What proficiency in divine learning ? What testimonials have we to produce ? Can we show the seal of the Spirit of promise ? Have we a ticket? If not, we shall not be welcome.

5. We mast examine ourselves as a wife is examined for the levying of a fine for the confirming of a covenant. It is a common usage of the law. A covenant is to be ratified between God and our souls in the Lord's supper: do we freely and cheerfully consent to that covenant; not merely through the constraint of natural conscience, but because it is a covenant highly reasonable in itself, and unspeakably advantageous to us? Am I willing to make this surrender of myself unto the Lord ? Am I freely willing; not because I cannot help it, but because 1 cannot better dispose of myself? We must examine ourselves as Joshua examined the people, whether they would choose to serve the Lord or no ? (Josh. xxiv. 15« &c.) and the product of the inquiry must be a fixed resolution, like theirs, v. 21. Nay but we will serve the Lord,

6. We must examine ourselves as a wayfaring man is examined concerniug his business. Our trifling hearts have need to be examined as vagrants, whence they come, whither they go, and what they would have. We are coming to a great ordinance, and are concerned to inquire what is our end in coming? What brings us hither ? Is it only custom or company that draws us to this duty, or is it a spiritual appetite to the dainties of heaven? Our hearts must be catechized as Elijah was, (1 Kings xix. 9.) What dost thou here, Elijah? That wc may give a good account to God of the sincerity of our intentions in our approach to him, we ought before we come, to call ourselves to an account concerning them.

More particularly, to examine ourselves, is to put serious questions to ourselves, and to our own hearts; and to prosecute them till a full and true answer be given to them. These six questions (among others) it is good for each of us to put to ourselves in our preparation to the Lord's supper, both at our first admission, and in our after-approaches to it. What am I ? What have I done ? What am I doing ? What progress do I make ? What do I want ? And what shall I resolve to do ?

I. Inquire, What am I? It needs no inquiry,but it calls for serious consideration; that I am a reasonable creature, lower than the angels, higher than tbe brutes, capable of knowing, serving, and glorifying God in this world, and of seeing and enjoying him in a better. I am made for my Creator, and am accountable to him: this I am; God grant that I may not have such a noble and excellent being in vain! But here this question has another meaning. All the children of men, by the fall of the first Adam, are become sinners; some of the children of men, by the grace of the second Adam, are become saints; some remain in a state of nature, others are brought into a state of grace; some are sanctified, others nnsanctificd: this is a distinction which divides all mankind, and which will last when all other divisions and subdivisions shall be no more; for according to this, will the everlasting state be determined. Now when I ask. What am I ? the meaning is, which of these two do I belong to ? Am I in the favour of God, or under his wrath and curse? Am I a servant of God, or a slave to the world and the flesh ? Look forwards, and ask, whither am I going? to heaven or hell ? If I should die this night, (and I am not sure to live till to-morrow,) whither would death bring me? where would death lodge me? in endless light or in utter darkness ? Am I in the narrow way that leads to life, or in the broad way that leads to destruction ? I am called a Christian, but am I a Christian indeed? have I a nature answerable to the name ?

It highly concerns us all to be strict and impartial in this inquiry: what will it avail us to deceive ourselves? God cannot be imposed upon, though men may. It is undoubtedly true, if we be not saints on earth, we shall never be saints in heaven. It is not a small thing which I am now persuading thee to inquire about; no, it is thy life, thy precious life, the life of thy soul, thine eternal life, which depends upon it. Multitudes have been deceived in this matter, whose way seemed right, but the end of it proved the ways of death : and after they had long flattered themselves in their own eyes, they perished at last, with a lie in their right hand. We also are in danger of being deceived, and therefore hstve need to be jealous over ourselves with a godly jealousy; and being told that many who eat and drink in Christ's presence, will be disowned and rejected by him in the great day, we have each of us more reason to subject ourselves than the disciples had, and to ask, Lord, is it I?

But it especially concerns us to insist upon this inquiry, when we draw near to God in the Lord's supper. It is children's bread that is there prepared ; am I a child ? If not, I have no part nor lot in the matter. I am there to seal a covenant witli God, but if I never made the covenant, never in sincerity consented to it, I shall put the seal to a blank, nay, to a curse.

Therefore that I may discover, in some measure, what my spiritual state is, let me seriously inquire,

I. What choice have I made? Have I chosen God's favour for my felicity and satisfaction, or the pleasures of sense, and the wealth of this world ? Since I came to be capable of acting for myself, and discerning between my right-hand and my left, have I made religion my deliberate choice? Have I chosen God for my portion, Christ for my master, the Scripture for my rule, holiness for my way, and heaven for my home and everlasting rest? If not.

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how can I expect to have what I never chose? If my covenant with the world and the flesh (which certainly amounts to a covenant with death, and an agreement with hell) be still in force, and never yet broken, never yet disannulled ; what have I to do to take God's covenant, and the seal of it, into my mouth ? But if I have refused Satan's offers of the kingdoms of this world, and the glory of them, and given the preference to the gospel offer of a kingdom in the other world, and the glory of that, I have reason to bless the Lord, who gave me that counsel, (Ps. xvi. 7.) and to hope, that he who has directed me to choose the way of truth, will enable me to stick to his testimonies, Ps. cxix. 30,31.

2. What change have I experienced? When I ask, Am I a child of wrath, or a child of love? I roust remember that I was by nature a child of wrath; now, can I witness to a change ? though I cannot exactly tell the time, and manner, and steps of that change; yet one thing I knowy that whereas I was blind, now I seCf John ix. 25. Though in many respects it is still bad with me, yet, thanks be to God, it is better with me than it has been. Time was when I minded nothing but sport and pleasure, or nothing but the business of this world; when I never seriously thought of God and Christ, and my 80ul, and another world; but now it is otherwise: now I see a reality in invisible things, I find an alteration in my care and concern ; and now I ask more solicitously. What shall I do to be saved? than ever I asked. What shall I eat, or what shall I drinh, or wherewithal shall I be clothed? Time was, when this vain and carnal heart of mine had no relish at all of holy ordinances, took no delight in them, called them a task and a weariness; but now it is otherwise : I love to be alone with God, and though I bring little to pass, yet I love to be doing in his service. If I have indeed experienced such a change as this, if this blessed turn be given to the bent of my soul, grace, free grace, must have the glory of it, and I may take the comfort of it. But if I have not found any such work wrought in my heart; if I am still what I was by nature, vain, and carnal, and careless; if Jordan run still in the old channel, and was never yet driven back before the ark of the covenant; I have reason to suspect the worst by myself. If all go one way, without struggle or opposition, it is to be feared it is not the right way.

3. What is the bent of my afi*ections ? The afi*ec-tions are the pulse of the soul: if we would know its state, we must observe how that pulse beats. How do I stand affected to sin ? Do I dread it as most dangerous, loathe it as most odious, and complain of it as most grievous? Or do I make a light matter of it, as the madman who casts firebrands, arrows, and death, and says. Am not I in sport ? Which lies heavier, the burthen of sin, or the burthen of affliction ? and which am I most desirous to be eased of? What do I think of Christ ? How do I stand affected to him ? Do I love him and prise him, as the fairest of ten thousand in himself, and the fittest of twenty thousand for me ? Or has he, in mine eyes, no form nor comeliness; and is he no more than another beloved ? How do I stand affected to the word and ordinances? Are God's tabernacles amiable with me, or are they despicable ? Am I in God's service as in my element, as one who calls it a delight ? Or am I in it as under confinement, an I as one that calls it a drudgery? How do I stand affected to good people ? Do I love the image of Christ wherever I see it, though it be in rags, or though not in my own colour? Do I honour them that fear the Lord, and choose his people for my people in all conditions ? or do I prefer the gaieties of the world before the beauties of holiness ? How do I stand affected to this world ? Is it under my feet, where it should be, or in my heart, where Christ should be ? Do I value it, and love it, and seek it with a prevailing concern ? or do I look upon it with a holy contempt and indifference ? Which have the greater command over me, and which, in my account, have the most powerful and attractive charms, those riches, honours, and pleasures thatafe worldly, or those that are spiritual and divine ?— How do I stand afi*ected to the other world ? Do I dread eternal misery in a world of spirits, more than the greatest temporal calamities here in this world of sense? Do I desire eternal happiness in a futnre state, more than the highest contentments and sati factions this present state can pretend to ? or are tbe things of the other world, though sure and near, looked upon as doubtful and distant, and consequently little ? By a close prosecution of such inquiries as these, with a charge to conscience in God'i name, to make a true answer to them, we may come to know ourselves.

2. What is the course and tenor of our conversations ? The tree is hnown by its fruits. Do I work the works of the flesh, or bring forth the fruits of the Spirit ? The apostle gives us instances of both, (Gal. V. 19» 23.) Be not deceived yourselves, neither let any man deceive you ; He that doth righteo Kstuss, is righteous, (1 John iii. 7.) and the surest mark of uprightness, is, heeping ourselves from onr own m-quitg, 2 Sam. xxii. 24. Do I allow myself in any known sin, under the cloak of a visible profession? Dare I, upon any provocation, swear or curse, or profane God's holy name, and therein speak the language of his enemies ? Dare I, upon any allurement, to please my appetite, or please my company, drink to excess, and sacrifice my reason, honour, and conscience, to that base and brutish last? Dare I defile a living temple of the Holy Ghost by adultery, fornication, uncleanness, or any act of lascivious-ness? Dare I tell a lie for my gain or reputation? Dare I go beyond or defraud my brother in any

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353 matter; cheat those I deal with, or oppress those I have the advantage against ? Dare I deny relief to the poor that really need it, when it is in the power of my hand to give it? Dare I bear malice to any, and study revenge ? If so, I must know that these are not the spots of God's children, Deut. xxxii. 5. li' this be the life 1 live, I am certainly a stranger to the life of God. But if, upon search, my own heart tells me, that I keep myself pure from these pollutions, and herein exercise myself to have always a conscience void of offence, towards God, and towards man ; if I have respect to all God's commandments, and make it my daily care in every thing to frame my life according to them, and to keep in the fear of God every day, and all the day long; and wherein I find I am defective, and come short of my duty, I repent of it, and am more watchful and diligent for the future; I have reason to hope, that though I have not yet attained, neither am already perfect, yet there is a good work begun in me, which shall be performed unto the day of Christ.

Thus we must examine our spiritual state; and that the trial may come to an issue, we must earnestly pray to God to discover us to ourselves, and must be willing to know the truth of our case; and the result must be this:

(1.) If we find cause to fear that our spiritual state is bad, and that we are unsanctified and unregene-rate, we must give all diligence to get the matter mended. If our state be not good, yet, thanks be to God, it may be made good : There is hope in Israel concerning this thing. Rest not therefore in thy former faint purposes and feeble efforts; but consider more seriously than ever the concerns of thy soul; pray more earnestly than ever for the sanctifying grace of God ; put forth thyself more vigorously than ever, to improve that grace; resolve more firmly than ever to live a holy life, and depend more closely than ever upon the merit and strength of Jesus Christ; and I hope thou wilt soon experience a blessed change.

(2.) If we find cause to hope that our spiritual state is good, we must take the comfort of it, and give God the praise; and not hearken to the tempter, when he would disturb our peace, and hinder our progress by calling it iu question. Though we must always abase ourselves, and be jealous over ourselves ; yet we must not derogate from the honour of God's grace, nor deny its works in us. God keep OS all both from deceiving ourselves with groundless hopes, and from disquieting ourselves with groundless fears.

II. Inquire, What have I done ? We come to the ordinance of the Lord's supper, to receive the remission of our sins, according to the tenor of the new covenant. Now one thing required of us, in order to peace and pardon, is, that we confess ovr sins: if r« do that, God is faithful and just to forgive them ;

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1 John i. 9. but if we cover them, we cannot/)ro«per, Prov. xxviii. 13. Not that we can by our confessions inform God of any thing he did not know before; as earthly princes are informed by the confession of criminals ; but thus we must give glory to God, and take shame to ourselves, and strengthen our own guard against sin for the future. In the confession of sin, it is requisite that we be particular. The high priest, on the day of atonement, must confess over the scape-goat all the iniquities of the children of Israel, and all their transgressions, and all their sins. Lev. xvi. 2]. It is not enough to say as Saul, / have sinned, (1 Sam. xv. 30.) but we must say as David, / have sinned, and done this evil, Ps. li. 4. As Achan, / have sinned, and thus and thus have I done, Josh. vii. 20. A broken heart will hereby be more broken, and better prepared to be bound up: a bur-thcned conscience will hereby be eased, as David's was, when he said, / will confess, Ps. xxxii. 3—6. Commonly, the more particular and free wc are in confessing our sins to God, the more comfort we have in the sense of the pardon. Deceit lies in generals.

It is therefore necessary, in order to a particular confession of sin, that we search and trjy our ways, (Lam. iii. 40.) that we examine our consciences, look over their records, reflect upon the actions of our life past, and call seriously to mind wherein we have offended God in any thing. The putting of this question, is spoken of as the first step towards repentance, (Jer. viii. 6.) No man repented him of his wickedness, saying, What have I done ? For want of this inquiry duly made, when men are called to return, they baflic the call with that careless question, (Mai. iii. 7.) Wherein shall we return ? Let us, therefore, set ourselves to look back, and remember our faults this day: it is better to be minded of them now, when the remembrance of them will open to us a door of hope, than be minded of them in hell, where, son remember, will aggravate an endless despair. We ought to be often calling ourselves to account; in the close of every day, of every week, the day's work, the week's work, should be reviewed. It is one of the richest of Pythagoras's golden verses, wherein, though a heathen, he advises his pupil, every night befoie he sleep, to go over the actions of the day, and revolve them three times in his mind, asking himself seriously these questions: IIii irapi(5riv ; ri Btpta; ri /ioc dtov hk trs Kioai: — Wherein have I transgressed What have I done? What duty has been omitted J The oftener it is done, the easier it is done; even reckonings make long friends. But it is especially necessary that it be done before a sacrament Former reflections made, ought then to be repeated, and with a particular exactness : we must consider what our ways have been since we were last renewing our covenants with God at his table, that we may be humble for

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