which the Sacrament as a Seal is appended Therefore the cup is called The Cup of the New Testament 3. The seal of the Sacrament it self appended to the word and Covenant 2. We would distinguish betwixt Christs broken Body considered as discernible to our understanding only and the same considered as it is discernible to our very senses or as it is apprehensible when by feeling we may grip it as it were and not only look to it but take holâ— of it how this is shal be more Particularly explained and cleared afterward for preventing of mistakes it is in this last sense that we understand discernible here not excluding the former so that Christs broken body in the Sacrament is not only made discernible to the understanding of the right communicant but he is made Communicable and apprehensible and there is an union with him attainable in that Ordinance and what we said before proves this he holds out His Body to be received And He is received in it Aâ— for the Second to wit The Questions to be answered they are these Four 1. In what respect is Christ present and discernible in the Sacrament Secondly to what is he made discernible and Communicable Thirdly how the Sacrament makes him discernible and what way it holds him out as discernible to us Fourthly what may be the reasons why Christ holds out himself His broken Body as discernible to us in the Sacrament First then in what respect is Christ present and discernible in the Sacrament We answer first not simply considered as he is the Son of God nor in respect of any benefiâ— from him as mediaâ—or neither simply as Redeemer But he is holden out as incarnat and so this Sacrament differs from the Jews Passover which held him out as to come while this holds him out as come Secondly it holds him out not only as become man but as suffering as having his Body broken Thirdly He is made discernible in respect of the end for which He suffered and had his Body broken and his Blood shed This is sayeth he my Body which is broken for you This cup is the New Testament in my Blood shed for the remission of the sins of many to wit of all the Elect It holds out Christ Mediator God-man suffering for us Fourthly It holds him out as Communicable and in capacity to be participat of by us Therefore it s called the Communion of His body Chap. 10.16 To tell us that we may be united to him and made to share of him and we are bidden Take and Eat and all to drink of it These last two look to the Covenanâ— and hold out the Sacrament in reference to it and how our Lord Jesus First by his sufferings was to purchase a People to himself and Secondly that he was to be Communicable to his People therefore the Cup is called the New Covenant in his Blood The Cup and the Covenant go together For though we may consider Christ without the Sacrament yet we cannot so well consider the Sacrament without Christ and the Covenant Secondly To what is Christ made discernible and Communicable We answer First he is not discernible nor present after a corporal manner to the bodily eye though he be really and truely present The bread that he gives is his Body and the Cup his Blood and yet it was Bread and wine which was given and not his Body and Blood corporally Secondly he is not present and Communicable by any local mutation by taking us up to heaven to him or by bringing his Body out of Heaven to us But he is these three wayes present and Communicable First to our Spirituall senses to an enlightned understanding which considers Christs Body broken and his Blood shed Secondly To the Faith of his people he is present in his own ordinance when his spirit goes along and quickens their hearts and their faith is in exercise They are made to apprehend Christs Body and to have an union with him sitting in Glory as really as they partake of the elements with their hand and feed upon them with their mouth and stomach an union as reall as is betwixt the head and the members and betwixt the root and the branches These two the Spirit on Christs side and Faith on our side make up a reall union and therefore though this presence be real yet it 's Spirituall Faith looking and going thorow the elements takes up Christ according to the end appointed and this makes the union even as faiâ—h will look and go thorow the word and crediting the word takes up Christ in it and makes an union with him so by vertue of this ordinance there is a Spiritual presence of and union with Christ Jesus Thirdly A presence to sense not so much in respect of inward feeling as in respect of the powerful effects of his presence though often inward feeling goes alongst with it and therefore it s called the Communion of his Body and the wine of Heaven And in respect of the mean and way he manifests himself therein to the eye to the touch to the taste and to the ear and there is a colour sensible which is more then is in any other ordinance where there is but the exercise of one sense for the more of the outward senses he makes use of he brings with him a proportionable blessing to the inward senses of the soul Thirdly How doth the Sacrament hold out Christ as discernible to us For answer I shal offer these Four wayes How he may be present to the faith of the Believer in the Sacrament all which wayes he is made discernible 1 In respect of the institution for Christ is here represented by the Minister as giving himself his authority and warrand is here therefore himself is here This though it be common to all Christs ordinances yet it belongs in a peculiar way to this ordinance for in it he is presenâ— in a special manâ—er making over himself and his sufferings to us Secondly He is made discernible in the Sacrament in as far as it represents him and though the word hold him out yet the Sacrament doth so more fully clearly and sensibly by such and such signes by bread and bread broken representing his Body broken by Suffering by wine and wine poured out representing his Blood shed and by wine distinct from the bread to shew a most true and reall death In which respect it 's said Do this in remembrance of me and as often as ye eat this Bread and drink this Cup ye shew forth the Lords Death till he come again Every Sacrament represents Christ but this represents him in his suffering and dieing and in the end of it and makes it over to the worthie communicant Thirdly he is made discernible by this Sacrament in this respect as it 's a seal appended and affixed to the Covenant serving to ratifie and confirm the Promises contained in the Covenant and so the Bread and wine considered
or unbecomingly as the Apostle when he willeth the Christian Romans Chap. 16.2 To receive Phebe as becometh and is suitable to Saints he makes use of the word worthily for so it is in the Original and this being the opposite to that is to be understood unsuitably and unbecomingly to such a manifestation oâ— the love of Christ in giving himself to and for his people as in our common language when a man does a thing unsuitably we say he did it unworthily when it answers not the end proposed 2. Judgment or Damnation here takes in these three things 1. A Temporal stroke as v. 30 31. For this cause many among you are sickly and weak and many sleep 2 It may look to eternal Judgement as Damnation is often taken in Scripture 3. It may look to Spiritual Judgements for though a Believer be not capable of eternal Judgement yet by unworthy Communicating he may draw upon himself temporal stroakes and spiritual Judgements he may much wear out the life of Grace and bring himself under blasting and withering and unbelievers draw upon themselves not only those but eternal damnation and that with a higher degree of aggravation 3. That he is said to Eat and Drink this to himself as in the former verse a man is Câ—mmanded to Examine himself It may take in these two as aimed at by the Apostle 1. It is to provoke every man to his particular duty from his particular hazaâ—d He hazards his own soul 2. It s put here to shew the restriction of the Judgement according to the Sun and so if a man examine himself though others neglect it the Judgment shal not overtake him but if he examine not himself whoever escape Judgement he shal not escape it and thus it s an encouragement to a man to go about the duty of Self-examination as well as a motive of terror Corinth being corrupted with manâ— abuses one Person could not amend all well sayes he Let a man examine himself and so he shal escape the hazard if not he will fall under it We shal First draw some observations from the words and then speak a word for Use First it is supposed here that in this ordinance of the Lords Supper there is a special eminencie excellencie dignitie and worth or this Ordinance of the Lords Supper is of a singular Solemn nature and this I gather partly from this verse considered in it self He that Eats and Drinks unworthily implies that there is a special worthiness in it that a man should not offer indignâ—ty to and partly from the connexion of this verse with the former for it is made a reason why he presses particular and strict Self-examination which shews that there is a more singular excellencie in this ordinance then in others and partly from the context for every Circumstance speaks out a Solemnity in this Ordinance as 1. The night when it was instituted vers 23 The same night in which he was betrayed and when he was taking his goodnight of his Disciples 2. His jealousie of and his quarrelling and threatening for the abuse of this Ordinance Speaks out a speciall excellencie in the Ordinance that all who approach thereunto should be suitably affected with all the ordinances of the Lord are excellent for if all his works be excellent Then much more the Gospel-ordinances as being a step above those and yet this ordinance of the Lords Supper seems dignified with an eminencie and excellencie above them all 1. In reference to what it sets out and exhibits They all set out love but this sets out love in an eminent degree for it sets forth the Lords Death wherein the most eminent step and degree of his Love shines Yea this Ordinance sets out his actual dieing and so sets out his Love in its Liveliest Colours and as the great Master-piece of it 2. In respect of the excellent Benefits communicated in it It is true there is no other thing on the matter communicat in it then there is Communicat in the word and Baptisme Yet if we look to the words Take ye eat ye this is my Body They hold out Christ Jesus not so much giving any Particular gift as actually conferring himself in his Death and Suffering And the main scope being to conferr Christ and all that is in him to the Believer It holds out some way the excellencie of this ordinance beyond others 3. In respect of the manner how our Lord Jesus makes over himself whereby I mean not only the clearness of his making over himself for in this ordinance there is the clearest view of a slain Saviour and of Covenanting wiâ—h God and often the most comfortable manifestations of Love go alongst with it for which cause it s called eminently the Communion But also that there is here a clear glance of Heaven upon earth Jesus Christ and his People mixing to speak so and being familiar together he condescending not only to keep company with them but to be their food and refreshment and he giving them not only the word to their faith but himself as it were to their sense in so far as the mean whereby He communica eth himself is more sensible It is by his Spirit that the mean is made effectual and there is not only a fixedness of Faith on ouâ— Part but a sort of Divineness in the ordinance it self the very First fruits of Heaven being communicat as it were to the very senses of the Believer I say unto you sayes the Lord Matth. 26 29. I will not Drink henceforth of the Fruit of the Vine until that day I Drink it new with you in my Fathers Kingdome where he seems to point out a more speciall way of keeping communion with his people in this Ordinance in resemblance to that which he will have with them in heaven There being here a more speciall union and communion betwixt the head and members sealed up a type of that which is to be in Heaven A taste whereof is sometimes given in this ordinance of the Communion hence it s not only called the Communion as in the foregoing Chapter but the communion of the Body and Blood of Christ and the Table of the Lord. The first Use of it serves to let us see how much we are oblidged to Christ Jesus what could he have given more then himself And what mean could have been invented that could have mo e confirmed and warmed the hearts of his people then this which is so lively a representation and Commemoration of his Blessed Body very like we might come to dâ—scern His body better if there were a more high estimation of this ordinance not as if there were any efficacie in it of it self to communicat Grace Yet in respect of Christs institution it s a most lively mean of Grace and there is not a circumstance in all the action but it s to be wondered at as that it was instituted the same night he was betrayed and aâ—ter the
TRUE TO THE END FIDES PROBATA CORONAT The Right honble Patrick Hume Earl of Marchmont Viscount of Blasonberry Lord Polwart◠〈◊〉 Polwarth c Lord High Chancelor of Scotland ◠1702. EX LIBRIS F.S. FERGUSON THE UNSEARCHABLE RICHES OF CHRIST And Of GRACE and GLORY In and thorow HIM Diligently Searched into Clearly Unfolded and Comfortably holden forth in Fourteen Rich Gospel SERMONS Preached on several TEXTS at Communions in Glasgow By the late pious and Powerful Gospel Preacher in that City Mr. JAMES DURHAM 2 Joh. 1.3 That which we have seen and heard declare we unto you that ye may have fellowship with us and truly our fellowship is with the Father and with His Son Jesus Christ 1 Cor. 10 16. The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ GLASGOW Printed by Robert Sanders one of His Majesties Printers 1685. THE Epistle Dedicatorie and Prefatorie To all Christians seriously pursuing Conformity unto Christ and panting after Communion with God in him Particularly the Inhabitants of the City of Glasgow that are such And in speciall to Mistress Durham the Famous Authors worthy Relict and my Sister in Law who hath had a singular care to preserve her deceased Husbands Lectures and Sermons that they might be made forth-coming for the Publick use and Edification of the Church Dear Friends ADAM in Innocency and Integrity was in a state of perfect friendship with God of beautifull conformity to His Image and of sweetly Comfortable Communion with him But alace he continued very short time in that excellent state for the entering in of sin by his Transgressing the Law and condition of the Covenant of works quite brake off the friendship utterly disfigured and defaced the conformity and altogether interrupted and put a stop to the Communion He having thereby run himself and his Posterity under a forfeiture of that desireable state and of all the Precious Priviledges annexed to it under which himself and they had lyen Eternally had not God in the depth of his infinit wisdom and in the exceeding and unsearchable Riches of his free Grace and Mercy devised and found out a way for taking off that forfeiture By sending his Son made of a Woman made under the Law to Redeem them that were under the Law who according to the Covenant of Redemption treated and Transacted finally concluded and agreed betwixt Jehovah and him having made a most costly but a most Compleat Satisfaction to Provoked Divine Justice for the debt of the Elect In whose room for that end he did surrogat and substitute himself as their Surety and Cautioner hath reestablished the friendship restored the Conformity and recovered the Communion of which Glad tidings of great joy Publication is made in the Preached Gospel the Tabernacle of the Ordinances whereof is reared up amongst men that thereby God the Lord may dwell among them These Ordinances in their institution and nature being means of Communion and fellowship betwixt God and men Amongst which Divinely instituted Ordinances that of the Lords Supper beareth expressly the name of the Communion because often and ordinarily the greatest measures and highest degrees of Communion with God in Christ attainable by sojourning and militant Saints here on Earth are win at in the Participation of that Ordinance the great pledge and love-token of our dieing Lords dearest respect to his Disciples and followers calling and oblidging them in the use thereof to a Solemn Commemoration of him and of his love and to a Publick and avouched Declaration of his Death till he come again Therefore is it beyond all other Gospell Ordinances as it were railed about with such injunctions Cautions and warnings with such terrible threatnings with such intimations of Atrocious Guilt and with such denounciations of formidable Judgements against unworthy Communicants Thunder and Lightnings as it were being spoken against such The desirable deceased Author of these few following Sermons Preached at Communions used at such occasions to endeavour through Grace to rouse and work up himself to such a Divineness of frame as very much suited the Spiritual state and Majesty of that Ordinance greatly fearing lest himself or any of the People to whom he dispensed the same should fall under the grievous Guilt of the Body and Blood of the Lord then in a manner his face shone as being in the mount of Communion and fellowship with God and at some of those Solemn and sweet Occasions he spake some way as a man that had been in Heaven Commending Jesus Christ making a Glorious display of the Banner of free Grace holding forth the Riches of it very clearly and convincingly and bringing the offers thereof very low wonderfully low So that in hearing some of these Sermons Particularly that on Matth. 22. I was made to think that the Rope or Cord of the Offer of Salvation was let down and hung so low to sinners that those of the lowest stature amongst them all though but as Pygmees might have catcht hold of it who through Grace had any mind to do so and so home so vehemently and urgently pressed on so sweet and easie terms to be embraced that I have been sometimes made to wonder how the hearers could refuse or shift them But there is no saving Belief of this report made by Prophets Apostles Yea or by Blessed Jesus himself in his own Personall Ministrie but where the arm of the Lord is Revealed No man can or will invite beseech and Perswade who will if it were not only men but even Angels come to the Son except the Father that sent him draw him There is no moving here without a pull of Ommipotencie none are nor can be willing to yeeld themselves to Christ till the day of his Power Pass on their hearts till then they will sit the most pressing calls of the Gospel but then they can sit no longer they must they will rise then and run after him they will then as the word signifies make a free will Offering of themselves to thim however inexortable and inflexible they had shewed themselves before they will then make an absolute entire universall unexceptioned and Irreversible Surrender and Resignation of themselves to him to be at his dispose to be guided and saved by him in his own way I know the Remembrance of those Communion Sabbaths High Sabbaths and other ordinary Sabbaths and week days wherein you Sister and other Serious seekers of God in Glasgow in particular heard the joyfull sound walked in the light of Gods Countenance and Rejoiced in his Name all the day Living in a Holy croud of Precious Gospel-Ordinances and having as it were the Heavenly Manna of the Gospel falling abundantly about your Camp every day making you think and say that it was good to be there is this day sweet and Savoury to you and helps you in a good measure to keep up
but generally there is a greater Ignorance Darkness and Blindness as to the right partaking of this Ordinance then as to most others either thorow the difficulty of it or through our Laziness that puts us not to study it better So that if it were asked at many of us who may have some affection what is a Communion And what is the right way of partaking of it there would be found but very little distinctness in the thing and many content themselves to live without clearness about it And this makes people incapable to go about it aright A Fourth reason is from Peoples loathness to bestir themselves in the wo k of Preparation for it There is some Self examination requisite for every Duty but there is a more Solemn Self examination injoyned in reference to this and how very reluctant are we to it And seeing examination of our selves is as the door and entry to this Duty is it any wonder that most Persons Communicat unworthily This exercise of Self-searching being so much slighted which is to the most part so very difficult and to many through their own fault impossible The First Use Serves for warning as to this matter It is easie to get a Token and to come to the Table but it is not so easie To Eat and Drink worthily not so easie to discern the Lords Body and to get Christ himself in the ordinance and in a word so to go about partaking of the Lords Supper as ye may have solid quietness of mind in reflecting on it Is it not a wonder then that the most part doe so securely and in a manner even desperatly rush upon it who have it may be lyen some Ten some Twenty some thirty years without trouble under this guilt We would think it a good piece of Preparation if ye were Seriously afraid to become guilty of the Body and Blood of the Lord want of this holy fear breeds security and keeps from stirring up to dutie and from reflecting on our selves whereas if the heart were stirred and rouzed with such a fear there would be greater and more seiously sharpened diligence in all these duties whereof we heard from the foregoing words to which this is a strong and pressing motive The Second Use Serves for Tryal who among the great company gathered together here this day are afraid of siâ—ning against God and taking his Name in vain in so Solemn an Ordinance many think they are prepared but we think not that person the better prepared that is not afraid and holily jealous over himself Wo wo to many on the account of Communion-dayes that are past and gone without fear It were good that ye were afraid lest this day prove to be like many former dayes and lest any of you come short of what hath been attained in former communion dayes Thirâ—ly Observe That the sin of unworthy Communicating is a Wrath provoking and a Judgement-drawing-on-sin He that Eates and Drinks unworthily Eates and Drinks Damnation to himself There is hardly any sin that the Lord will more readily speedily and Sadly Plague and punish then this It s true the Lord haâ—h annexed haâ— Certification to the third Command That He will not hold him guiltless that taketh his Name in vain but iâ— there any Ordinance wherein the Threatning is more expressed and in reference to which the Judgement hatâ— been more seveâ—ely some way indifferently inflicted As is clear whether we read before oâ— after the words of the Text And there is good reason for it For first If the duty be more Solemn if the presence in it be more gracious and the bounty that fl wes in it be more abundant then sure the sin of abusing or of unbecoming going about it must be the greater Secondly if we look to the sin not only in respect of its greatness in â—everal other respects but in respect of the Nature of it It s a more direct disrespect put upon and despight done in some respect even unto Christ It s to be guilty of the Body and Blood of the Lord It as if the Spear had been in such a mans hand that pierced Christs side and as if he had driven by his own hand the Nails thorow His Hands and Feet The reason is because Christ in this Ordinance brings himself and his death so very near that the sinâ—er is put to it in a speciall mâ—nner either to receive him or to refuse and reject him and when he refuses and rejects him he thereby Practically sayes that he makes but very litle or no account of him at all and that if he had been living in those dayes when He was crucified he would also have joiâ—ed with the Multitude and cryed away with him Thus such an one Crucifieth the son of God a fresh and puts him to an open shame O hainous and horrid guilt The First Use Serves to allarme you that if the fear of sin will not prevail with you the fear of Judgement of Gods curse and wrath and of the vengeance of the Mediaâ—o represented in this Ordinance very clearly as crucified and bleeding out his precious life or sinners Here and eternally hereafter may prevail with you to be serious in the work ye are now called to Let me which is a Second and more particular Use of the Doctrine advise you as to examine your selves seriously in reference to all your other wayes so to take a Speciall look of your bygone Communicating O! that many of you who are so whole at the Heart that there is no provoking nor wakening of you and who are so sensless that ye scare at nothing could be prevailed with to charge your selves with this horrid sin of being guilty of the Body and Blood of the Lord That thereby ye may be awakened It will certainly one day awake you therefore in your Self examination take speciall notice if ye have not Communicated unworthily make Special addresses â—o God for removing of this dreadful Guilt and have a special eye for the time to come that ye fall not in it I say again take a speciall review of your bygone carriage in this Ordinance and say to your selves whether are we Guilty of this sin and whether are we in Hazard to â—all into it of new And to stirre you up to this Consider 1. What temporal strokes from God have come or may come for it who knowes but our outward captivity the Blood that hath been shed the many new and unheard of or but very little heard of diseases that are among us have in a great Part been for this Sin Secondly know that beside temporal Strokes on the outward man ye may fall under Spiritual Plagues the Lord may blast the Ordinances for the time to come that they shal do you no good and He may last any part and gift that ye have He may make your Ears dull of heaâ—ing and your Eyes blind and your Hearts fat And if ye quench any convictions that ye
may possibly be under for the time it may be that ye shal never be priviledged with such convictions again nor be brought â—o near Heaven hereafter but more delusion and seduction by Error more Prophanity Security Hypocrisie and Presumptâ—on may break in among you And though these be not thought much of now by some aâ— least but lookt aâ— as very light things yet the day will come when they will be found to be inâ—uppo tably Heavy And men will be put rather to wish that this house wherein we now aâ—e had fallen on them and bruised them or that the Sword had fallen in upon them and slain them then to ly under such a weight Thirdly know that it may bring on eternal Judgement And O! but this will draw deep on the Score of many Professors even the abuse of the Lords Table in partaking of His Table and of the Table of devils I shall Name but a few Sins here that ye would notice and try your selves in as to this First Ye have often Communicat have ye also often Examined your selves can many of you Pitch on such an hour or half hour that ye set a part to try your Souls condition Secondly I would ask what Repenâ—ance hath there been Right examination makes discovery of Guilt and discovery of Guilt brings out Repentance which hath some pricking and Soul panging with it Thirdly What effect hath followed What engagements have been keeped How have many of us reformed our walk Is not our carriage as it was Passion and Pride as quick and lively as they had wont to be Deadness Security and worldly mindedness as they were before Are we not as little Self denyed As unready to Fo give As Ignorant and having as little knowledge of Gospel mysteries as we were and had many a Year Since But very few can say on good grounds that they have made any Progresse in Mortifiâ—ation and Holiness and except it be some conviction Some flash of affection Or some faint Resolution to amend things amisse What use hath been made of or what benefit hath been reaped by many and that not of the worst sort by the Communion and therefore in the next place let me say that it were not unbecoming or unsuitable to the Communion to make this night a night of Humiliation before God and of prayer to him to be delivered from Blood Guiltiness There is not a more legible Evidence of our untenderness then our being little pricked at the heart for this sin a word of reflexion from our Neighbour or the apprehension of some great Mans displeasure and Feud hath lyen nearer our hearts then the wronging of the Son of God at this rate hath done for which it were good now to cast an eye To look to him and to mourn as on mourneth for his only Son and to go to Zion weeping as we go asking the way thitherward These are no uncouth nor strange things but such as are Ordinarily prest upon us We are afraid that many have loathed and left the simple way of Godliness to get and look after some Shining and Glistering thing to the Eye and that way will never profit them to take a serious look of your Souls condition and to be in good earnest in the exercise of Repentance as the life oâ— your Preparation even that ye may come knowing well what ye need and what ye are to Receive if ye come aright The Third and main Use is that seeing there is so great ground to fear Communicating unworthily and that so great Judgements follow upon it it would be as our fear to Communicat unworthily So our uptaking business how we may communicat worthily This is the end of the day and should be our task and work this night even to endeavour to be worthy communicants to morrow Ye will readily ask how is such a Frame to be attained and come by I would for answer desire you seriously to mind what ye have heard on these words Let a man Examine himself and so let him eat Which comprehend the Summe of what is called for from you and we shal now add these Four things that in your preparing your selves to Communicat Rightly and worthily ye would seriously mind 1. A right uptaking of your selves Secondly A Right uptaking of the Ordinance Thirdly A right Acting in reference to both Fourthly A right manner of Acting or a right Frame in your going about the work For the First We say there would be a right uptaking of our Selves that we may know what we are what are our Sins Spiritual wants and necessities that we may have some distinct errand to God This is implyed in these Words Let a man examine himself That he may be well acquainted with himself if there be not some time taken for attaining to a right Consideration of our Selves we cannot come rightly to thi Oâ—dinance or if any word come that suits our condition it will come by guesse as to us and we may come to the Communion and neither know what we need not what we are seeking or would be at For the Second We say there would be a right uptaking of the ordinance it self which when wanting it marâ—es us that we know not how to Communicat in the ordinance we would take up the substance of it the end of it and how it effectuaâ—s the end First The Substance of the ordinance is Christ Jesus himself who though he be not bodily yet is he really present in the Sacrament His words are not empty words the Signes are â—oâ— empty Signes But the Bread is his Body and the wine is his Blood For if there be a presence in the woâ—d as he makes it known through his Spirit by the efficacie of it on the Heart then in a more speciall and Solemn manner there is a presence in the Sacrament which also he makes sensible to the Spiritual senses of the Believer Secondly The end and use of the Ordinance for which God hath appointed it would also be rightly taken up and this is large It serves for the man festing of his love in his Death till he come again and this would be a piece of your exercise to descover the love of Christ in it and to put your faith to exercise on that love In which respect Christians have not only their Particular case to look to in the Sacraments But also that their Spirits be taken up with the thoughts of the wonderfully condescending love of Christ who hath given and left behinâ— him a token and Memoriall of it and especially these ends would be looked to and considered viz. That its given for our instruction for it gives us a Sight oâ— Christ crucified It shewes us the way of making up our union with him and the necessity of it and the warand given us to make use of him and as it s given for instruction and teaching so for sealing and confi ming the Lord would have us the eby knowing the truth of
to it or to himself So making as it were an exchange O! wonderful exchange by which we receive infinitly more and better then we give when the Soul hath gotten him it gives it self to him to be changed and made better and renews its purposes resolutions and promises to that end and takes the Sacrament to make these sure and secure Thirdly The ratifieing act of Faith is this when we have taken Christs Promise by Faith and have given our promise to him and surrendered and delivered up our selves unto him and we go about the communion and exerâ—ise our faith to get both confiâ—med as we use to speak We will take our Sacrament on it we take the Communion to seal his part of the Covenant to us and to confiâ—m our selves as to the performance of that which we have engaged to him and thus that which was before a bond on Christs side and a bond and engagement on our side becomes now a mutuall contract and bargain both aâ—e put in one and complicated together Sealed with one seal and made use of for both these ends the believer thinks himself surer of Gods promise and himself more securely ingaged to God and though this engaging hath no new Promise wâ—th it yet thereby the more explicitely is our dutie brought forth and the promise more particularly becomes ours As for the Fourth and last thing It is a right manner of acting or a right way or suitable frame in our going about this ordinance which takes in several things as 1. Fear because it is a very difficult thing rightly to Communicat and we had need to fear least we mistake and miscarry 2. Distinctness and clearness which is a part of the result of self examination we would at least be so far clear in our condition as to know and be convinced that the generall strain of our way hath not been right as it should have been by very far when we cannot so well find ouâ— and condescend upon he particular evils that we have been given to or have done and though we know not all nor many of the particular Promises of the Covenant yet we would be clear in that general that in the Covenant God maketh over himself a God all-sufficient to the believer Thirdly faith in and dependance on God for preparation and for a suitable frame for gaining new ground of corruptions for more humility and tenderness for more thorow turning to the Lord Convert me sayes Ephraim Jer. 31. And I shal be converted there would be many Serious and Sincere resolutions engagements and purposes and much heart-melting and Prayer in the making of them as it was with Israel and Judah Jer. 50.5 Whose great desire and designe was to have the Covenant betwixt God and them so secured that it might hold perpetually and never any more be forgotten they desired to keep as we use to speak no bank in their own hand they allow of no reservations or exceptions and they go about this great work Praying and weeping This were a Sweet and suitable frame for a Communion and notably well becoming a people that Approach to the Lords Table and we seriously commend it to you and you to the grace of God in the Practise of these things which his own blessed self make forthcoming to you A Preparation SERMON for the Communion On 1 Cor. 11.29 Not discerning the Lords Body IT is a very great and grave a very Momentous and concerning work rightly to partake of the Sacrament of the Lords Supper it hath as many and great advantages attending the due and worthy Participation thereof and as many sad consequences following the unworthy Participation of it as any other of all the ordinances of Christ hath and therefore when the Apostle hath sharpely expostulated with the Christ an Corinthians for several abuses in reference to this Ordinance he proceeds after a full declaration of its institution to guard them against all after abuse thereof and to fit and prepare them for suitable and worthy communicating And the first direction that he gives them is in reference to preceeding Preparation Let a man examine himself and so let him eat The Second is in reference to the action it self teaching them to communicat worthily So as they may discern the Lords Body by holding out the danger of unworthy Communicating both which he knits together telling them that if any of these things be wanting it will bring on Judgement Whence in a word and but in passing we may Observe these two things 1. That a man will never Communicat worthily that doth not before hand indeavour to prepare himself for it And therefore he prefixeth this Let a man examine himself and then subjoins And so let him Eat 2. That a man that is not distinct in discerning himself in some measure after the examination of himself will never aright discern the â—ords Body in this Ordinance of the Communion He that takes not up himself will never take up Christ rightly In the words more particularly we have Three great things in reference to present Communicating The 1. whereof is the great and peculiar use of the Communion and that is that it makes the Lords body discernible It puts Christ in a capacitie to speak so to be taken up and discerned The Second is the great duty of a worthy Communicant and that is rightly to discern the Lords Body so holden forth The third is the great Sin that unworthy Communicants fall into and that is They do not discern the Lords Body but are like so many Dogs and Swine who not knowing what delicats are there they goe about the action not knowing what they are doing The First is clear That in the Sacrament Christ Jesus his broken body is made discernible to us else he would not find fault with them who come and do not discern it The words alâ—o before vers 24. clear it This saith he is my Body which is broken for you So Chap. 10 vers 16. The cup of blessing which we blesse is it not the Communion of the Blood of Christ And the bread which we break is it not the Communion of the Body of Christ And the sharp Judgements that come on People â—oâ— not disâ—erning the Lords Body and so for being guilty of Communicating unwoâ—thily do shew that not only is our Lords Body really present but in a special manner discernible in this Ordinance To clear this a litle further we shal First Premit a two fold distinction and then Secondly answer a few Questions that serve for clearing the Doctrine and for better uptaking of this Ordinance First then we would distinguish betwixt these two viz Looking on the Sacrament as strictly taken and as contradistinguished from the word and looking on it as more complexly taken as including the word It is in the last sense that we consider the Sacrament here viz as taking in 1. Christ signified and represented by the elements 2 The word and Covenant to
is this in our hands This bread in some respect is not bread but Christ This cup is not Wine but the cup of the New Testament in his Blood and by this reflex act the Believer applies and confirmes himself having received the Sacrament whereby his union with Christ is signified and sealed up he applies and sayes within himself now Christ is mine and I am his and he confirmes himself in Christs love to himself and in his interest in him Now sayeth he I have gotten no delusion but the signe and Seal of his blessed Body broken and of his Blood shed for me If unbelief say have ye gotten Christ indeed Yes sayes the Believers faith having received this Pledge of his love I have gotten himself and I should Believe it and this is to act on Christ not only directly which is a thing common to the Sacrament with the word but to act on Christ reflexly and to perswade our selves of our union and Communion with him which is the end of this Ordinance else we take not up Christ as giving a seal Therefore the word is Take eat This is my Body broken for you there is more then a bare signe here and faith acts not only for receiving but for confirming it self that by receiving it hath an union and Communion with him who is holden out in the Sacrament For if it be a seal and exhibit Christ as a seal then faith should receive and act on it as such for attaining the end that a seal should have supposing the condition to preceed Fifthly it consists in an act of spiritual affecting when there is a Holy smacking to speak so and kissing of Christ The soul digesting him for the life of the inner man and thereon delighting rejoycing and exulting in him and so the faith confidence and hope of the Believer are strengthened which makes him that he is not ashamed and upon the back of this ordinarily the Love of God is shed abroad in the heart and though there should be little sensible feeling yet the believer finds himself oblidged to cheer himself in Christ and in the Covenant and in the benefits that he hath thorow his purchase and there is readily some warming of love to Christ and he is confirmed in the faith of the love of Christ to him and it is impossible where these two are but some Holy tickling of affections which flow from the Word and from this Ordinance thus rightly gone about as has been said will follow and if this be not That is if Christ be not thus discerned in the Sacrament 1. God gets not what he calls for Christs death is not rightly minded his Glory and our edification are not promoved Nor 2. Is the end of the Sacrament attained neither 3. Is our comfort furthered For it s not the Ordinance barely or Ordinary Bread and Wine set apart for a Holy use But Jesus Christ discerned and received in the Ordinance that comforts otherwise the ordinance in and by it's self will not promove our comfort and growth The Third Doctrine is that it is though a very common and rife yet a very great sin not to discern the Lords body as he is holden out in this Sacrament discernible The greatness of which may be easily gathered from what we have discoursed concerning the great priviledge of the discernibleness of the Lords body therein from the horridness of the guilt that it involves in even the guilt of the body and Blood of the Lord the greatest and most horrid of all Blood guiltiness and from the dreadful Judgements and Plagues that follow on it temporal or bodily and Spiritual Plagues yea even eternal Damnaâ—ion if Repentance through Grace prevent not But we must because of the shortness of time leave all that might be spoken in the more particular Prosecution of this Doctrine and shall only give you Two or Three Caveats wherewith I shall close to guard against mistakes in reference to what hath been spoken I know it will readily be said If this be discerning of the Lords body and if none other do discern it but such as go about these things it will be hard for any to discern it For answer to this I would have you to consider 1. That there is a more explicit distinct and perfect discerning and a more implicit confused and indistinct discerning of the Lords Body if we speak of perfection in discerning who come up to that but if we speak of an honest sincere way of aiming to discern though it be somewhat indistinct and confused that may be won at yea I would not think them in a good condition that rest satisfied with themselves as being distinct enough in all these things whereof we have spoken yet where there is as I just now said honest aiming at these things though in a confused and indistinct way where faith and love are in some measure acting with a sort of fear joy mixed together when there is a fear to profane the ordinance and yet the soul loves it so well that it cannot endure to want it nor Christ in it There is a discerning of the Lords Body that warrands to draw near 2. Consider that there is a general confusion and a particular confusion to speak so in going about this Ordinance The general confusion is this when persons are so very ignorant and confused that they know not at all what they are doing a Particular confusion is only in some respect that is when a Soul knoweth that Jesus Christ is in the Ordinance and knoweth its own condition to stand in need of him that it hath many Spiritual wants to be supplied and that there is much good and a Supply of all those wants to be had from Christ in this Ordinance but how to come at it thereby it knows not so well nor so distinctly A person that is confused in the generall cannot discern the Lords Body in the Sacrament But one that is confused in a particular may and thoughâ— such an one cannot it may be Pitch on a particular promise that suites his need yet he may fix on Christ and on the covenant in general which is one of the main things that Faith acts on and indeed unless himself be acted on by Faith his benefits fail and though a serious Soul cannot get a particular promise to settle on We say it should stick by the Covenant in general as including all particulars 3. Consider the discerning is not to be astricted to the very instant oâ— receiving but we would look well what is our aâ—m aâ— endeavour alâ—ngst the action and if habitually we bâ— indeed seriously seeking after and pursuing tâ—ese thingâ— we cannot have them all in our thoughts at once thaâ— is scarce if at all Possible but if the aime and straiâ— of your Souls exercise run this way and though theâ— be failing in many things yet this is not a neglectivâ— slighting and careless inconsideration In a word see 〈◊〉 there
ye that this was in your offer and on very free and easie terms and ye would not accept of it but would needs destroy your selves 2. If there be sin and a quarrell is there not a necessity to have it taken away Have ye laid your account and resolved not to be solicitous and carefull whether ye be friends with God or not And if ye will not say that why do ye not enter this Covenant 3. Is there any other way to get sin pardoned and the quarrell taken away but by making sure your Covenant with God David or any others that were saved were they saved any other way This Covenant was all his Salvation and all his desire 4. What will ye say in the day of the Lord when the Trumpet shall sound and he shall call you to an account for refusing his free and Gracious offer when there will be no more treating with you when he shall say and make your own Conscience say to you It was plainly told you that there was a quarrell standing betwixt me and you It was told you that I was willing to enter into a Covenant with you and to remove that quartell I sent my Messengers unto you for this end but ye made light of the matter Say to it O say to it ye must say something Yea or Nay ye are not left to be indifferent and to keep up your selves in this matter I tell you if ye say not Yea ye say Nay and as the Apostle speaks Acts 13 46. Ye pass sentence on your selves and judge your selves unworthy of Eternall life It 's interpretatively a saying that ye will not have Heaven and life thorow Christ and therefore as ye would not destroy your own Souls I beseech you nay I obtest you in the Name of the Lord and for his sake accept of this Covenant We tell you and as the Apostle hath it we say Be it known unto you that through Jesus Christ remission of sins is Preached to you He hath purchased life and Salvation to sinners And to you is the word of this Salvation sent Give O give your consent to the bargain and that is all we seek of you Now to Prosecute this a little and to put you yet further to it because it will ly before God whether we have put you to it or not and whether ye have accepted of this Covenant or not whether we were in earnest in Proposing it and whether ye were in earnest in closing with it Consider 1. The Persons whom we put to this and the things that we put you to 2. The terms on which 3. The grounds from which and. 4. The qualifications and directions whereby First As for the persons whom we put and press to this Covenanting with God It 's not those only who have gotten their tokens warranting them to come to the Table nor those only that are debarred and so have got no tokens but it 's all of you Those who are afar off and near hand but differently To the tender Soul we say come forward to the secure we say Humble your selves and then come and join in this Covenant The thing we call you to is to take the Lord to be your God and to give up your selves to be Gods we call you to take God to be your Master and your Father your Saviour your Head your Husband your Friend even your all and that is no ill nor small offer and we call you to give up your selves to God to forsake your Fathers house and all your kindred and to cleave to him to join your selves to the Lord as the Text hath it and as it is said The Prodigall Joyned himself to a certain Citizen So ye would joyn your selves to the Lord and be beholden to him for your life Secondly As for the Terms they are in short that Seeing God saith accept of my Sons Righteousness and ye shall be my Sons and Daughters ye would freely accept of it and take and put Christs Righteousness in the place and Room of self-righteousness which was in the Covenant of works found your plea before God on nothing that ye can do but on Christs doing and suffering for you which now by Faith ye resolve to adhere to and resigne your selves to him without any reservation to be guided and saved by him in his own way As for the Third How or from and by what grounds we put you to this or rather how doth the Lord put us all to it First Ye are put to it by his offer in the Gospel which in discretion cals you to give him an answer he cries Come unto me and I will make an everlasting Covenant with you even the sure mercies of David And doth he not require an answer And is it not incumbent to us who speak to you in his Name to crave your answer We declare to you all that ye may if ye will come to be joined with God in Covenant and may be sure to be accepted of as his if ye come aright Now what say ye to it either ye must look on this as a cheat or cunningly devised fable or if ye dare not look on it so ye must accept of it and make it welcome Secondly Ye are put to it in this respect that the Lord brings you now and then under some conviction of the necessity of your peace with God something within you saith that peace with God is worth the having and needfull that this is a good bargain and that ye have need of it and there are now and then some raw resolutions to put it to a point and it may be there is something presently that puts you to it and if not so much the more ye would put your selves to it lest the Kingdom of God be taken from you Thirdly Ye are put to it by this same Sacrament is it possible that ye can take the Communion for a Seal and confirmation except ye Covenant with God before If ye will not Covenant ye prove your selves to be Treacherous dissemblers in going to the Communion and to be liars to God when he presents and offers his Covenant ye profess to take his offer and to close the Covenant with him but ye refuse as it were to take the Pen in your hand or do throw it away when he presents to you the Cup of the New Testament ye drink the Wine and spill the Blood and so become guilty of the Body and Blood of the Lord when ye despise it and will not make use of it nor Covenant with God that ye may get the use of it And therefore Fourthly Know that ye are put to it presently and peremptorily that the Lord will take it for a refusall and for a scorning and despising on your part if ye do it not and do ye think it a litle matteâ— to have such a guilt lying on your score what knoâ— ye if ever God shall offer to Seal a Covenant with yoâ— again and
wine of Heaven and to Drink it new with Christ even to share in his Glory to have one feast and Glory with him And truly if there were no more to be said we may most confidently say that these are wonderful glad tidings which our blessed Lord Jesus hath left to be the great subject of the Doctrine of the Gospel and the Scope of the Sacraments We shall 1. Open up the words a litle 2. We shall draw some Doctrines from them And then 3. Insist in the Application First Then for Explication From the 26. vers is set down the Institution of the Supper of the Lord wherein we have First What Christ did Secondly What he Commands the Disciples and us in them to do Thirdly He Explicats in these words what he hath been doing and Commande to be done This is my Blood saith he of the Neâ— Testament c. As if he had said would you knoâ— what it is that I am doing There was a Covenaâ— made long since betwixt my Father and me coâ—cerning the elect wherein I condescended anâ— transacted to take on mans nature and in that natuâ—â— to suffer and satisfie Divine Justice for their sinâ— this is the Commemoration of my Satisfactioâ— according to that Covenant and the exhibiting anâ— giving to you a confirmation of your interest in aâ— the blessings of that Covenant whereof Remissiâ—â— of sins is one and a main one He needed as wouâ—â— seem to have said no more but that he was goiâ— to suffer and to suffer for this cause Even to puâ—chase Redemption to sinners but he will furthâ—â— shew his Disciples and in them all Believers in hiâ— That this came not to pass by guess but accordiâ—â— to an old Covenant and Eternall transaction thâ— past betwixt Jehovah and Him and so adds the Sâ—crament to be a Commemoration and a more fâ— Confirmation thereof to Believers of all that purchased by it and Promised in it In the 29. veâ— He hath two words further one of warning anothâ—â— of encouragement 1. One of warning I say uâ— you henceforth I will not drink of the Fâ—uit of tâ— Vine As if he had said take heed what ye are dâ—ing make this Communion very welcome and 〈◊〉 it confirm and strengthen you against the tryals thâ— are coming for I will have no moe Communioâ— with you after this manner in this World 2. word of encouragement and consolation becauâ—e they might think and say Alace Lord what will become of us if we shall have no moe Communions with thee Be not saith he to them on the matter discouraged We shall yet have more and more intimat Communion then ever we had here on earth There is a day coming when we shall have a sweet Communion in the Kingdom of Heaven together when we shall drink it new when we shal have the thing signified Even Communion without the intervention of Ordinances in the full Harvest of joy in God in his Kingdon Then vers 30. As if he were going to a Triumph He and they sing a Hymn or Psalm Partly thereby to teach us to be chearfull and partly to shew that singing of Psalmes is not unsuitable for this action To make the former words and what we are to say on them a litle more clear We would in this Sacrament which here the Lord Explicats Consider Three or Four things First Christs Offer Wherein there are Two things viz. The outward and visible signes the Elements and the inward invisible thing signified by them Which is Christs Body Blood In the Offer then in short We have not only the Element or signe but the thing signified and represented by it Even as in the word of the Gospel there are these Two viz So many words made up of Letters and Syllables and the matter Contained in them Secondly Consider the receiving of Christs offer wherein there are Two things 1. The act of receiving the Element by the hand 2. The hearts receiving what is offered in and by the Elements Even as in hearing the word There is the giving or lending of the ear to the voice of words that they may be understandingly heard and there is the receiving what is spoken by Faith in the heart As Christ holds forth both in his offer so the Believer would both wayes receive by the hand the Element should be received and by Faith the thing signified should be received Thirdly Ye would consider this Application of the thing signified in a twofold respect 1. As it holds out the entering of us into the Covenant in order to the receiving of the Pardon of sin when the Sacrament is Considered complexly with the word 2. As it Applyeth Christ and the benefits that come by him for our consolation Christ is to be received in the former respect before he can be received in the Letter we must needs receive Christ in his offer ere we can receive any benefit that comes by him Therefore the word goes along with the Sacrament that we may get a gripe and catch hold of Christ by the Covenant for they that are without the Covenant are without Christ and all saving benefit by him But where Christ is received and Faith closeth with him as he is offered The Soul may warrantably make Application of him Not only for Pardon of sin The Particular benefit here expresly mentioned but for all the other benefits of the Covenant Whereas they who have not faith have nothing and receive nothing but are deeply guilty thorow their not receiving but rather rejecting and despising of Christ and his benefits Fourthly Ye would consider this Sacrament as it seals directly our warrant to receive Christ and his benefiâ—s or as it seals our Application of Christ and his benefits for it may be usefull for both and is actually so to believers In the First respect we offer to you a good security for your Salvation on condition of your receiving Christ But in the Second Respect the security is sealed simply as baving Gods seal appended to it to all who have received him Thus the tree of life was a seal of the Covenant of life by works to Adam if be stood but it was not a confirmation that he should have life by the Covenant except he fulfilled that which was called for in it So Circumcision was a Seal of the righteousness of Faith to Ishmael and other visible Church Members as well as to Isaac in the First Sense that is that the security was good But to Isaac and Believers It was not only a Seal or a Confirmation that the security was good and sufficient in it self but a Seal of Confirmation that it should be good to them Therefore in coming to partake of the Sacrament We would premit alway our closing with Christ And then we have not only Gods word and Oath but also the Sacrament for his Seal of Confirmation of the Covenant In a word Christ doth offer here to all a Pledge that he will make
good the Covenant And it 's the great guilt of many Professors of the Gospel that they close not with him in his offer so as to make use of it Which makes them guilty of the body and Blood of the Lord which they neither would nor could he guilty of if this were not in their offer but it 's more to Believers who have by Faith closed with Christ this Seal of the Covenant accreweth to their security who have taken Gods word and rested on it The Believer then is not only sure in this respect that he hath a good warrant to trust and leaâ—â— to that is a Sealed Covenant but also that it will noâ— fail him in Particular So that he may say I know iâ— whom I have believed And we would not divide thesâ— things that God hath so wisely and well conjoined viz Closing with Christ and the Covenant in the right way according to the terms thereof and taking this Seâ— of confirmation of it Now in the Second Place I come to give you a littlâ— view and short seâ—ies of the Gospel in several Observations from the words that we may hast to that which we more particularly aim at To wit the Use of all First Then Observe That all men and women eveâ— the Elect not excepted are sinfull and as such Considered before God So it 's said Isaiah 53.6 All we likâ— sheep have gone astray This is the Object of the Gospel sinners the Persons for whose behove Christ hatâ— made his Testament and to whom he hath left his legacies are sinners even sinfull men and women anâ— the more sin be in them the more Grace shines in Godâ— croosing of such and in Christs dieing for such and noâ— choosing nor dying for fallen Angels It 's sinners I say who are the Object of Christs Testament Secondly Observe That there is a grand designe laiâ— by God from eternity for the saving of many sinners anâ— for Procuring to them Remission of sins the fruit of thâ— ancient Counsell of the Blessed and glorious trinity And this is it which Christ aims at in all his Ordinances to get sinners pardoned and freed from the curse due to them for sin Reconciled Justified Sanctified and brought to drink the new Wine of Heaven This is laid down by Jehovah as the Basis and foundation whereon he hath reared up a Magnificent and Glorious Superstructure of the Riches of his most Soveraignly free Grace for making it to shine forth conspicuously and radiantly throughout all ages Thirdly Observe That there is a Covenant well ordered suited and fitted to promove this great and Glorious end and designe of saving sinners A covenant so contrived as it may well suit the saving of sinners and procure unto them the Remission of sins There is a transaction betwixt God and the Mediator a Surety and Cautioner is Provided to take on the debt of the elect and to satisfie Justice to the full for all their sins and this is one Article of the Covenant that the Mediator should undertake thy debt O Believer and Satisfie for it He was saith Isaiah chap. 53. Wounded for our Transgresions bruised for our Iniquities the Chastisment of our peace was on him and by his stripes we are healed Fourthly Observe That according to this Covenant and transaction our blessed Lord Jesus hath really actually and fully satisfied for the sins of Believers according to his undertaking So that as in the Counsell of God that great trust was put on him and he undertook the work of sinners Redemption So now it is Father I have finished the work which thou gavest me to do The covenant is exactly fulfilled on my part not one Article of it is unfulfilled all that was committed to me is now fully performed Hence it was his last word on the Cross it is finished Fifthly Observe That by the Application of the Blood of Jesus thorow a sinners closing with him and interessing himself in him He may and doth obtain Remission of sins and partake of the benefit of Redemption Purchased by his Blood even of all the benefits of the Covenant Therefore when he hath said This is my Blood of the New Testament which is shed for the Remission of thâ— sins of many He turns over the words 〈◊〉 â—hem and tells them that they shall drink the fruit of this Vine new with him in his Fathers Kingdom As it was made sure that Adam was to have life on the condition of perfect obedience so it is as sure to a sinner taking with his sin and betaking himself to and closing with Christ and his Satisfaction that he shall have Pardon of sin and all the Benefits of this Covenant even to eternal Glory secured to him Sixthly Observe That as our Blessed Lord Jesus Christ hath Purchased this Redemption and Remission so he is must willing desirous and pressing that sinners to whom the Gospel it offered should make use of his righteousness and of the Purchase made thereby for this end that they may have Remission of sins and eternal life For not only is the security good sufficient and sure in it self The Testament being confirmed But he is to speak so with reverence Passionatly desirous that sinner should endeavour on good ground to be sure of it in themselves therefore he kindly puts it in a Legacy makes serious offer of it and strongly confirms it to all that embrace it Seventhly Observe That It is to Testifie this his willingness that sinners should make use of his purchase and lay hold on his Righteousness on Remision of sins and life thorow him and to promove the acceptation thereof among sinners that he hath instituted this Ordinance of the Communion Take ye Eat ye c. For this is as if he had said the end of the institution of this Sacrament and the reason of it even to be a signe and Seal of confirmation to many of the Remission of sins thorow my Blood This was my designe in laying down my life to get many sinners Pardoned and this is the end of the institution of this Precious ordinance of my Supper to apply it to them and to confirm them in the Faith of it Eightly Observe That They who would partake aright of this Sacrament for their confirmation as to the Pardon of their sins and their sharing in the rest of the benefits of Christs purchase would first close with Christ in the Covenant and make that the way of their making use of this Sacrament to confirm the bargain Therefore is it called the Cup of the new Covenant in his Blood this is the sine quo non even closing with Christ in a Covenant else the Sacrament can do no good it 's the great thing that admits sinners to have right and access to Christs purchase the writing must first be Subscribed and then Sealed the bargain made and then confiâ—med Ninthly Observe That they who have the offer of the Gospel and are admitted to the Sacrament of