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 that the master of the feast hath designed for his guests, and to hasten those that are invited to this banquet of wine. Wisdom hath sent forth her maidens on this errand, and they have words put in their mouths — “Come, for all things are now ready.” This is our message.

First. We are to tell you that all things are ready, now ready; he that hath an ear let him ear 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.

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 hath budt upon seven pillars. God hath set up his tabernacle among men, and the place of his tent is enlarged, and made capacious enough, so that though the table has been replenished with guests, yet still there is room.

2. There is a table ready spread in the word and ordinances, like the table in the temple on which the showbread 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.

3. There is a laver ready for us to wash in. As at the marriage-feast at Cana, there were six water pots set for purification. Lest sense of pollutions contracted should -deter us from the participation of these comforts, behold there is “a fountain opened,” 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 everyone their portion of meat in due season, rig’itly dividin.g the word of truth.” They are not masters of the feast, but only stewards, and “your servants for Christ’s sake.”

5. There is much 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 to bless the sacrifice. 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.” God’s ear is open to hear, and his hand open to give.

8. The provision is ready for your entertainment. First All things are ready, 1. For our justification;

divine justice is satisfied, an everlasting righteousness is brought in, an act of indf-mtiity hath passed the royal assent, and a throne of 7race is erected, at which all that can make it appear that they ire interested in the general act, may sue out thiur particular charter of pardon. There is a plea ready, an advocate ready: “Behold, he is near that justifieth us.” 2. For our sanctification; there is a 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 mortification 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 see it; peace is left us for a legacy, which we may claim if we will; promises are given us for our support, of which, if we have not the benefit, 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; angels upon the wing, are ready to convey 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.” Second, All things are now ready, just now, for “Behold now is the accepted time.”

1. All things are now readier than they were under the law. Grace then lay more hid than it doth 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 trifle 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 saith, “Come for a blessing,” will say, “Depart with a curse.”

Second. We must call you to come: this is now the call. Come, come; “the Spirit saith. Come, and the bride saith. Come.” 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: First, Those who are utterly unmeet for this ordinance, must be exhorted to qualify themselves, and then come. Second, Those who, through grace, are in some measure meet for this ordinance, must be exhorted speedily to enter themselves. T/mrl, Those who have entered themselves, must be exhorted to be constant in their attendance’ upon it.

First, I must apply myself to those that by their ignorance, profaneness, irreligion, or reigning worldliness, 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 I have a message to them from God, and I must deliver it, whether they will hear, or whether they will 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 1 Art thou an adulterer, 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 1 Doth 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

1. Know then, that thou hast no part nor lot in this matter; whilst 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 thither? 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: “It 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 hath Christ with Belial?” If thou thrust thyself upon this ordinance, whilst thou continuest under such a character, instead of doing honour to the Lord Jesus, thou puttest a daring affront upon him, as if he were altogether such a one as thyself; instead of deriving any true comfort to thy own soul, thou dost but aggravate thy guilt and condemnation; 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 discerning the Lord’s body; nor puttest a difference between this bread and other bread; but trampling under foot the blood of the covenant, as a profane and common thing.

2. Know also that thy condition is very miserable whilst thou debarrest thyself from this ordinance, and art, as polluted, put from this priesthood. How light soever thou mayest make of it, this is not a small portion ot thy miseries, 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 uought thee, as if thou hadst taken the devils’ 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 thou shall 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 preferrest 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 rather choosest the puddle water of sensual pleasures; but canst thou “drink of the wine of the wrath of God,” which shall be poured out without mixture in the presence of the Lamb? Thou thinkest thyself easy and happy, that thou art not under the bonds and checks of this ordinance; but dost thou not 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 for blessing thyself thus in thine own wicked way; (and yet. if so, 1 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 thou dwell with devouring fire? Canst thou inhabit everlasting burnings?” 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 space yet given thee to repent, and grace offered thee. O refuse not that grace, slip not that opportunity! Leave thy sins, and turn unto God in Christ; cast away from thee all thy transgressions, make thee a new heart, begin a new life, forsake the foolish, and 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.” “Now at least, now at last, in this thy day, know the things that belong to thy peace;” be wise for thyself, be m

wise for thine own soul, and cheat not thyself into thine 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 V/ilt 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.” 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.

Second, I must next apply myself to those, who, having a 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 nam to the Lord Jesus, in and by this sacrament. Hear Hezekiah’s summons to the passover: “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.

Let me direct this exhortation to young people that were in their infancy baptized into the Christian faith, and have beenweil educated in the knowledge of Gcfd, and of his holy 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 that have had some good impressions made upon their

30uls by divine things, and some good inclinations towards God, and Christ, and heaven; such 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 1 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; O 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 pursuading 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; 1 beg of you for Christ’s sake, and for your own precious soul’s 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.

1st, Are you not by baptism given up unto the Lord? Are not the vows of (jod 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 at 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 as an implicit renunciation of it, and be adjudged a forfeiture of the benefit of it? I believe you would not for a world disclaim your baptism, nor disown the obligation of it; you will not, I am confident you will not throw off your Christianity, nor join with those that say, we have no part in David, or inheritance in the Son of David. Come then and ratify your baptism; either let these articles be cancelled, or now, that you are of age, come and seal them yourselves; 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, and speak your minds.

2d, How can you dispose of yourselves better now in the days of your youth, than to give up yourselves to the Lord? These are your choosing days; you are now choosing other settlements, in callings, relations, and places of abode; why should you not now close this settlement in the service of God, which will make all your other settlements comfortable I Choose you, therefore, this day whom you will serve; 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 resolution to which the people of Israel came, when they said, “Nay, but we will serve the Lord.” Why should not he, who is the first and the best, have the first and best of your days? Which I am sure you cannot bestow better, and which it is both your duty and interest to bestow thus.

;3d. What will you get by delaying it? You intend sometime 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, ‘Tis all good in time, and you dismiss your convictions as Felix did Paul with a promise, that “at a more convenient season you will send for them “You are ready to say, as the people did, ‘^ the time is not come, the time that the Lord’s house should be 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 cheats you of all your time, by cheating 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 %

4th, What better provision can you make for a comfortable life in this world, than by doing this great work bedtimes? 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, “Get thee behind me Satan?” When Noami saw that Ruth was ‘’steadfastly resolved, she left off 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 avowed yourselves set out in the way of God, and seated already at the table of the Lord. Your are launching forth into a stormy sea, and this will furnish you with ballast; 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 this ordinance, which seals all the promises of the new covenant, and conveys all the happiness included in them?

And now, 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 goad, and their conversation blameless, but their desires are weak, and their affections cool and indifferent, and therefore they keep off from this ordinance. This i» 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 must take in a work of this nature; they are not willing to be bound to that strict care and watchfulness to which this sacramen! will oblige them: they will be as they are, and make no advances: they “have hid their hand 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.

What shall we say to rouse these sluggards 1 to persuade them to press forward in their prefession, forgetting the things that are behind, and not resting in them! Hear ye virgins, that 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; 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 how 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: “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.”

1st, Consider what an affront you put upon the Lord Jesus, while you live in the neglect of this ordinance; you contemn his authority, who hath 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 known duty, and in disobedience to an express precept? Is the law of Christ nothing with you? 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 and prayer? You would not live without them, nor would you be yourselves, or suffer your children to be without 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 welP without it: this appointment, you think, might have been spared; that is, you think yourselves wiser than Christ. You likewise hereby put a great slight upon the grace and love of Christ, which hath 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 that are scandalous to keep off in these words: “If any of you be a blasphemer of God, a hindereror slanderer of his word, an adulterer, or be 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 till you full of all iniquities, and bring you to destruction of both body and soul.”

But the other exhortation stirs up those that are negligent, in these words:” Ve 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 unthankfuily 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 you not repent and amend? When God calleth you, are ye not ashamed to say, Ye will not come 1 When ye should return to God, will you excuse yourselves, and say, you are not ready 1 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 so excused, but counted unworthy of the heavenly feast.

d, Consider what an injury you hereby do to your own souls. You know not what you lose while you live in the neglect of this ordinance. If you be deprived of opportunities for it, that is an affliction, but 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 back upon it, you serve your souls 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 body that is stabbed, and his blood shall be required at thy hands. “No man ever yet hated his own flesh, but nourisheth and cherisheth it:” yet thou deniest thine 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 would st 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 prevalency of thy temptations; all the unsteadiness of thy resolutions, and all the unevenness 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 1 You are not ready, 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 oifence be his defence? You think you are not serious enough, nor devout enough, nor regular enough in your conversations to come to the sacrament; and perhaps you are not: but why are you 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 rejete-’ and excluded as unrrieet for heaven? Be persuaded, therefore, to put on the wedding garment, and then come to the wedding feast. Instead of makmg 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, 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 attending this ordinance: for this is to make ill worse: but rather say, it is necessary I come to the Lord’s Supper, and come in a right manner; my soul withers 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; I must disentangle myself from that society, and disengage myself from that incumbrance, whatever it is which cools pious affections, and quenches the coal. Shake off that, whatever it is, which comes between you and the comfort and benefit of this ordinance: trifle no longer in a matter of such vast moment, but speedily come to that resolution: “Depart from me ye evil doers, and evil doings; for I will keep the commandment of my God.”

Let me address this exhortation to those whose desires are strong towards the Lord, and towards 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 light;” 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 are 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, the 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, whcih should not be made sad.

Vc arc comiiiaiided to “strengthen the weak hands, and confirm the feeble knees; to say to them that ere of a Icarful heart, Be strong, fear not.” 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 promises of the covenant, their jealous hearts reply, all this is nothing to them; the Lord, they think, hath forgotten them, their God hath forsaken them, and utterly separated them from his people:” as vinegnr upon nitre, so is he that singeth songs to a heavy heart.’

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

For your help then, take these two cautions.

1st, 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 li 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.” But it is a mistake, which, I hope, by the grace of God may be rectified: and though a full assurance is rarely attained to, and we ought always to keep up 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, is what we should aim at, and labour after, and of which we ought not to deny ourselves the comfort, when God by his grace hath given us cause for it: wherever 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 you are not yet perfect; but why should you look for that on earth 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

la

child.” Biased Paul himself had not yet attained, not was already perfect. Gold in the oar is truly valuable, though it be not yet refined from its dross. “Despise not the day of small things,” for God doth not. Deny not thai power and grace, which hath brought you out 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 weil as those that see Christ’s beauty. “The child that cries is as sure alive as the child that laughs.” Complaints of spiritual burdens 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 measures of grace, and not by those of the law. Thou hast to do with one that is willing to make th.c best of thee, and will accept the willingness of the spirit, and pardon the weakness of our 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 the diffidence 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 shaK have the joy of it. And this is certain, either thou hast an interest in Christ or thou mayest 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.

2d, Judge not amiss concerning this ordinance It wair instituted for your comfort, let it not be a terror to you: it was institutfd for your satisfaction, let it not bo your amazement. Most of the messac/es from heaven which lw meet with in Scripture, delivered by angels, began with. “Fear not;” and particularly that to the women which attended Christ’s sepulchre: “Fe;u’ not ye; for I know, that ye seek Jesus;” and do not you seek him? Be not afraid then. Chide yourselves out of these disquieting fears uhich steel away your spear and your cruise of water, rob you both of vour strength and of your comfort.

Vou say you are unworthy to come; so were all that ever came, not unworthy 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? Appear therefore before God in him. Let faith in his mediation silence all your fears, and dismiss their clamours with that, “But thou halt answer. Lord, for me.”

You say you dare not come, lest you should eat and drink judgment to yourselves; but ordinarily, those that most fear that, are least in danger of it. That dreadful word was not intended to drive men from the sacrament, but to drive them from their sins. Can you not say, through grace you hate sin, you strive against it, you earnestly desire to be delivered from it 1 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 cal 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 the 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 this and other ordinances. If we pray m 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, not hear? God forbid. Commanded duty must be done; appointed means must be used; and 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 having an High Priest, which is touched with the feeling of our infirmities, we may come boldly to the throne of grace, and to this table of grace.

You say, your faith is weak, 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 strengthening of faith, the inflaming of holy love, and the confirming 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.

Thirdly. — This chapter must conclude with an exhortation to those who have given up their name to the Lord in this ordinance, and have 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”.

I desire such to consider seriously,

1. How powerful the engagements are, which we 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 oft to be repeated; for it is said, “Do this, as oft as you drink it, in remembranc<^ of me.” Baptism is to be administered but once, because it is the door of admission, and we are but once to enter in by that door; but the Lord’s Supper is the table in Christ’s family, at which we are to eat bread continually. The law of Moses prescribed how oft the passover must be celebrated under very severe penalties; but the gospel being a dispensation of a greater love and liberty, only appoints us to observe its passover oft, and then leaves it to our own ingenuity and pious affections to fix the time, and determine how oft. 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 go up to Jerusalem to do it. If this tree of life, which bears more than twelve manner of fruits, yieldeth her fruit to us every month, 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 divine appointrnent, has a moral influence upon our growth in grace. The great Master of the family would have none of his family 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 that needs never to be repeated; yet the application of it being imperfect, has need to be often made afresh. The worshipper, though once purged, having still consciences of sins in this defective state, they must oft 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. Even he that is washed thus, needs to wash his feet, or he cannot be easy.

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 are so vigorously attacked by a potent adversary. He improves all advantages against lis, therefore it is our wisdom not to neglect any advantage against him, and particularly this ordinance.

While we are often labouring under great coldness and deadness of aflfcction towards divine things, we need oft 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 unconcerned 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 suflferings, 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 the disciples’ “hearts to burn within them.”

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, oft to present ourselves to God as Jiving sacrifices, alive firom 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 oft 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.” And an honest mind will not startle at assurances.

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, and why do they?

Perhaps they are so full of worldly business, that they have neither time nor 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 atVair of more than ordinary difficulty and importance is upon their hands, of which they are in care about the issue, 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 the doing of thy duty to God, and the working out of thine own salvation? Thou art careful and troubled about many things; but is not this the one thiu’j: needful, to which every thing olse should be obliged to give way? Dost thou not think thy worldly business would prosper and succeed the better for thy care about the main matter? If it were left whilst thou comest hither to worship, mightestthou not return to it with greater hope 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 thy friends; and is not the nourishment of thy soul, its 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 sometime 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 Ciod’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 but our affliction, and ought not to hinder us from the ordinance The less time we have for preparation, 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 pursuits 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 thou think that the inordinancy of thine affections to the world, will be a passable excuse for the coldness of thine affections to the Lord Jesus? JMake 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 some relations or with 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 charity 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 has aught against thee, that is, if thy conscience tell thee that thou art the party offending, do not therefore leave the altar, but leave thy gift before the altar, as a pawn for thy return, and go first and be 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. But, on the other hand, if ye have aught against any, if thou be the party offended, then forgive.

Lay aside all unchuritablo thoughts, angry resentments, and desire of revenge, and be in readiness to confirm and evidence your love to those that 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 tar as it is our fault, must be truly repented of, and the sincerity ol 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 lawsuit 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.

t3. 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, which 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 longedst 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 not? Can you live contentedly without it? You have reason to fear lest you are of those that are drawing back to perdition. Having *’ begun in the spirit, 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 duty, to this duty; be close and constant to it as you were formerly; for I dare say, “then it was better with you than now.”

Those that, 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 o{>portunities for it. Thomas, by being once absent from a meeting of the disciples, lost that joyful sight of Christ which the rest then had. It is good to have a nail in God’s holy place. Blessed are they that dwell in his house; not those that turn aside to tarry but for a night, but these that take it for their home, their rest for ever.

Yet, if God prevent our enjoyment of an expected opportunity of this kind; though we must lament it as an afflictive disappointment, yet we m.ay 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 for the good of our souls. It is better to be, like David, under a forced absence from God’s altar, and have our hearts there, than to be, like Doeg, present under a force, “detained before the Lord,” 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.