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           Title: Sacramental Discourses
      Creator(s): Owen, John (1616-1683)
     Print Basis: The Banner of Truth Trust, Edinburgh, 1965, 1968.
   CCEL Subjects: All; Proofed;
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   Posthumous Sermons.

   Part IV.

   Sermons Published MDCCLX.
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Prefatory note.

   The dedication and preface to these Sacramental Discourses sufficiently
   explain in what circumstances they were given to the world. The original
   publication of them was superintended by the Rev. Richard Winter, B.D., an
   excellent and useful minister in London, the co-pastor and successor of the
   Rev. Thomas Bradbury, in the Independent Church, New Court, Carey Street. An
   edition of them appeared in 1844, with a brief recommendatory preface by
   William Lindsay Alexander, D.D., of Edinburgh. We avail ourselves of an
   extract from it, as a just estimate of their character. Among works designed
   to promote the right observance of the Lord’s Supper, these Discourses, he
   affirms, “by the venerated and learned John Owen, have long occupied a
   prominent place in the esteem of all competent judges. Though issued
   originally under the most unfavourable circumstances, — having been not only
   a posthumous publication, but derived from notes taken from the author’s
   spoken addresses, which were never, in any shape, subjected to his
   subsequent revision, — they contain so much valuable instruction, profitable
   exhortation, and pious reflection, in a small compass, that even had they
   appeared under the sanction of a less illustrious name, it would not have
   been surprising that they should have gained an extensive and permanent
   reputation.” He commends this work of Owen to all “not already acquainted
   with its excellencies, as, upon the whole, one of the most useful and
   instructive companions to the Lord’s table with which the literature of our
   country can supply them.” — Ed.
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To Mrs Cooke of Stoke Newington.

   Madam, — Four years ago the world was favoured, through your means, with a
   volume of Dr Owen’s sermons which never before appeared in print; and it is
   at your instance that the following Sacramental Discourses of that same
   venerable divine are now made public. Hereby, madam, you at once express
   your high value and just esteem for the memory and works of that
   incomparable author, with your generous concern and prevailing desire of
   being serviceable to the cause of Christ; — a cause much more dear to you
   than all the worldly possessions with which the providence of God has
   blessed you.

   With the greatest sincerity it may be said, your constant affection to the
   habitation of God’s house, — your steady adherence to the peculiar doctrines
   of Christianity, — your kind regards to the faithful ministers of the
   gospel, — your extensive benevolence to the indigent and the distressed, —
   your affability to all you converse with, — and, in a word, your readiness
   to every good work, are so spread abroad, that, as the apostle says to the
   Thessalonians, “There is no need to speak any thing.”

   That the Lord would prolong your valuable life, daily refresh your soul with
   the dew of his grace, and enable you, when the hour of death approaches, to
   rejoice in the full prospect of eternal life through our Lord Jesus Christ,
   is the prayer,

   Madam,

   Of your affectionate and obedient servant,

   Richard Winter.

   Tooke’s Court, Cursitor Street,
   March 4, 1760.
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Preface.

   The preceding dedication is sufficient to acquaint the public that these
   Sacramental Discourses are the genuine productions of that great man of God,
   Dr John Owen, who was for some time, in the last age, vice-chancellor of
   Oxford. They enter the world through the same channel as his Thirteen
   Sermons on various occasions, published four years since, — namely, they
   were at first taken in short-hand from the Doctor’s mouth, and, by the late
   Sir John Hartopp, baronet, Mrs Cooke’s pious grandfather, were transcribed
   into long-hand.

   Mr Matthew Henry has this note in his annotations on 2 Kings ii., — “There
   are remains of great and good men, which, like Elijah’s mantle, ought to be
   gathered up, and preserved by the survivors, — their sayings, their
   writings, their examples; that as their works follow them in the reward of
   them, they may stay behind in the benefit of them.” Not that our faith is to
   stand in the wisdom of men; — the Bible alone is the standard of truth; and
   there we are bid to go by the footsteps of the flock, and to keep the paths
   of the righteous. There is a strange itch in the minds of men after
   novelties; and it is too common a case, that they who are for striking out
   something new in divinity, are ready to pour contempt on the valuable
   writings of those who are gone before them; and even the most learned,
   peaceable, and pious men, shall not escape their unrighteous censures. This
   is notorious in the conduct of those who embrace the new scheme.

   If we inquire of the former age, we shall find there flourished in it some
   of the greatest and best of men; for whose printed works many acknowledge
   they have abundant cause to bless God to eternity. Among these, the writings
   of Dr Owen shine with a peculiar lustre, in the judgment of judicious
   Christians; and I am persuaded they who peruse them with the spirit of love
   and of a sound mind, will be as far from asserting that, in his manner of
   maintaining the doctrine of faith, his right arm appeared to be weakened, as
   from saying that his right eye was darkened, and unable to discern the
   object of it.

   As to the following Discourses, which the Doctor calls “Familiar
   Exercises,” they are now printed in hopes they will be made useful, through
   the divine blessing, to assist the meditations of Christians of all
   denominations in their approaches to the Lord’s table, seeing they are so
   well adapted to answer that sacred purpose.
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   Posthumous Sermons.
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Discourse I. [1]

   “For he hath made him to be sin for us, who knew no sin; that we might be
   made the righteousness of God in him.” — 2 Cor. v. 21.

   I shall not enter into the opening of this Scripture, but only propose some
   few things that may be a suitable subject for your present meditation.

   There are three things concerning God the Father, three things concerning
   the Son, and three things concerning ourselves, all in these words that I
   have mentioned, and all suitable for us to be acting faith upon.

   I. I would remember, if the Lord help me, the sovereignty of God the Father,
   his justice, and his grace: — His sovereignty, “He made him,” — God the
   Father made him; his justice, “He made him to be sin,” — a sacrifice and an
   offering for sin; and his grace, “That we might be made the righteousness of
   God in Christ:” —

   1. The sovereignty of God. I could mention that this sovereignty of God
   extends itself to all persons chosen, and show for whom Christ should be
   made sin; for he was not made sin for all, but for them who became “the
   righteousness of God in him:” also, the sovereignty of God over things,
   dispensing with the law so far, that He suffered for sin “who knew no
   sin;” and we, who had sinned, were let go free; the sovereignty of God in
   appointing the Son to this work, “He made him;” for none else could, — he
   was the servant of the Father. So that the whole foundation of this great
   transaction lies in the sovereignty of God over persons and things, in
   reference unto Christ. Let us, then, remember to bow down to the sovereignty
   of God in this ordinance of the Lord’s supper.

   2. There is the justice of God. “He made him to be sin,” — imputed sin unto
   him, reckoned unto him all the sins of the elect, caused all our sins to
   meet upon him, made him a sin-offering, a sacrifice for sin, laid all the
   punishment of our sins upon him. To this end he sent him forth to be a
   propitiation for sin, to declare his righteousness. The Lord help us to
   remember that his righteousness is in a special manner exalted by the death
   of Christ. He would not save us any other way but by making him sin.

   3. There is the grace of God, [which] manifests itself in the aim and design
   of God in all this matter. What did God aim at? It was “that we might become
   the righteousness of God in him,” — that we might be made righteous, and
   freed from sin.

   II. There are three things that lie clear in the words, that we may call to
   remembrance, concerning the Son. There is his innocency, his purity; he
   “knew no sin.” There is his sufferings; he was “made to be sin.” And there
   is his merit; it was “that we might become the righteousness of God in
   him.” Here is another object for faith to meditate upon:—

   1. There are many things in Scripture that direct us to thoughts of the
   spotless purity, righteousness, and holiness of Christ, when we think of his
   sufferings. A “Lamb of God, without spot.” He “did no sin, nor had any guile
   in his mouth.” He was “holy, harmless, undefiled, separate from sinners.”
   Faith should call this to mind in the sufferings of Christ, that he “knew no
   sin.” That expression sets sin at the greatest distance from Jesus Christ.

   2. The sufferings of Christ. “He was made sin;” — a comprehensive word, that
   sets out his whole sufferings. Look, whatever the justice of God, the law of
   God, whatever the threatenings of God did require to be inflicted as a
   punishment for sin, Christ underwent it all. They are dreadful apprehensions
   that we ourselves have, or can take in, concerning the issue and effect of
   sin, from the wrath of God, when under convictions, and not relieved by the
   promises of the gospel; but we see not the thousandth part of the evil of
   sin, that follows inseparably from the righteousness and holiness of God.
   The effects of God’s justice for sin will no more enter into our hearts
   fully to apprehend, than the effects of his grace and glory will; yet,
   whatever it was, Christ underwent it all.

   3. Then there is the merit of Christ; which is another object of faith that
   we should call over in the celebration of this ordinance. Why was “he made
   sin”? It was “that we might become the righteousness of God in him.” It is
   answerable to that other expression in Gal. iii. 13, 14, He hath borne the
   curse, — “was made a curse for us.” To what end? That “the blessing of
   faithful. Abraham might come upon us;” or, that we might be completely made
   righteous. ‘The design of our assembling together, is to remember how we
   come to be made righteous. It is, by Christ’s being made sin.

   III. We may see three things concerning ourselves:—

   1. Our own sin and guilt: he was made sin “for us.” If Christ was made sin
   for us, then we were sinners.

   2. We may remember our deliverance, — how we were delivered from sin, and
   all the evils of it. It was not by a word of command or power, or by the
   interposition of saints or angels, or by our own endeavours; but by the
   sufferings of the Son of God. And, —

   3. God would have us remember and call to mind the state whereinto we are
   brought, — which is a state of righteousness; that we may bless him for that
   which in this world will issue in our righteousness, and in the world to
   come, eternal glory.

   These things we may call over for our faith to meditate upon. Our minds are
   apt to be distracted; the ordinance is to fix them: and if we act faith in
   an especial manner in this ordinance, God will be glorified.
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   [1] Delivered October 10, 1669.
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Discourse II. [2]

   “The cup of blessing which we bless, 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?” — 1 Cor. x. 16.

   There is, in the ordinance of the Lord’s supper, an especial and peculiar
   communion with Christ, in his body and blood, to be obtained. One reason why
   we so little value the ordinance, and profit so little by it, may be,
   because we understand so little of the nature of that special communion with
   Christ which we have therein.

   We have this special communion upon the account of the special object that
   faith is exercised upon in this ordinance, and the special acts that it puts
   forth in reference to that or those objects: for the acts follow the special
   nature of their objects, Now, —

   1. The special object of faith, as acted in this ordinance, is not the
   object of faith, as faith; that is, the most general object of it, which is
   the divine veracity: “He that hath received his testimony, hath set to his
   seal that God is true,” John iii. 33. The divine veracity, or the truth of
   God, that is the formal object of faith, as faith; and makes our faith to be
   divine faith. But now this is not the special object of faith in this
   ordinance, but something that doth suppose that.

   2. The special object of faith, as justifying, is not the special object of
   faith in this ordinance. The special object of faith, as justifying, is the
   promise, and Christ in the promise, in general, as “the Saviour of
   sinners:” so when the apostle called men “to repent and believe,” he tells
   them, “The promise is unto you,” Acts ii. 39. And I suppose I need not
   insist upon the proof of this, that the promise, and Christ in the promise
   as Saviour and Redeemer, is the object of faith, as it is justifying. But
   this also is supposed in the actings of faith in this ordinance; which is
   peculiar, and gives us peculiar communion with Christ. Therefore, —

   3. The special and peculiar object of faith, the immediate object of it in
   this ordinance, in its largest extent is, —

   (1.) The human nature of Christ, as the subject wherein mediation and
   redemption was wrought. Christ is considered to come as a sacrifice; that is
   laid down as the foundation of it, Ps. xl. 6; Heb. x. 5, “A body hast thou
   prepared me;” which is synecdochically taken for the whole human nature.
   Faith, when it would lead itself unto the sacrifice of Christ, which is here
   represented, doth in an especial manner consider the human nature of Christ;
   that God prepared him a body for that end. This we are to have peculiar
   regard unto when we come to the administration or participation of this
   ordinance. For that end we now celebrate it. Nay, —

   (2.) Faith goes farther, and doth not consider merely the human nature of
   Christ, but considers it as distinguished into its integral parts, — into
   body and blood; both which have a price, value, and virtue given unto them
   by their union with his human soul: for both the body of Christ and the
   blood of Christ, upon which the work of our redemption is put in Scripture,
   have their value and worth from their relation unto his soul; as soul and
   body, making the human nature, had its value and worth from its relation
   unto the Son of God: otherwise, he saith of his body, “Handle it, it is but
   flesh and bones.” But where the body of Christ is mentioned, and the blood
   of Christ is mentioned, there is a distribution of the human nature into its
   integral parts, each part, retaining its relation to his soul; and from
   thence is its value and excellency. This is the second peculiar in the
   object of faith in this ordinance.

   (3.) There is more than this: they are not only considered as distinguished,
   but as separate also; — the blood separate from the body, the body left
   without the blood. This truth our apostle, in this chapter and the next,
   doth most signally insist upon; namely, the distinct parts of this
   ordinance, — one to represent the body, and the other to represent the
   blood, — that faith may consider them as separate.

   The Papists, we know, do sacrilegiously take away the cup from the people;
   they will give them the bread, but they will not give them the cup: and as
   it always falls out that one error must be covered with another, or else it
   will keep no man dry under it, they have invented the doctrine of
   concomitance, — that there is a concomitance; that is, whole Christ is in
   every kind, — in the bread, and in the wine, — the one doth accompany the
   other: which is directly to overthrow the ordinance upon another account,
   — as it is to represent Christ’s body and blood as separated one from the
   other. Our Lord Jesus blessed the bread and the cup, and said, “This is my
   body;” [“This is my blood;”] — which cannot be spoken distinctly, unless
   supposed to be separate.

   Here, then, is a threefold limitation of the act of faith, even in this
   ordinance, in a peculiar manner restraining it to a special communion with
   God in Christ:— that it hath a special regard to the human nature of Christ;
   to his human nature as consisting of body and blood; and as it respects them
   as separated, body and blood. Yea, —

   (4.) It respects them as separate in that manner. You all along know that I
   do not intend these objects of faith as the ultimate object, — for it is the
   person of Christ that faith rests in, — but those immediate objects that
   faith is exercised about, to bring it to rest in God. It is exercised about
   the manner of this separation; that is, the blood of Christ comes to be
   distinct by being shed, and the body of Christ comes to be separate by being
   bruised and broken. All the instituted sacrifices of old did signify this,
   — a violent separation of body and blood: the blood was let out with the
   hand of violence, and so separated; and then sprinkled upon the altar, and
   then towards the holy place; and then the body was burned distinct by
   itself. So, the apostle tells us, it is “the cup which we bless, and the
   bread which we break;” the cup is poured out, as well as the bread broken,
   to remind faith of the violent separation of the body and blood of Christ.
   From this last consideration, of faith acting itself upon the separation of
   the body and blood of Christ by way of violence, it is led to a peculiar
   acting of itself upon all the causes of it, — whence it was that this body
   and this blood of Christ were represented thus separate: and by inquiring
   into the causes of it, it finds a moving cause, a procuring cause, an
   efficient cause, and a final cause; which it ought to exercise itself
   peculiarly upon always in this ordinance.

   [1.] A moving cause; and that is, the eternal love of God in giving Christ
   in this manner, to have his body bruised, and his blood shed. The apostle,
   going to express the love of God towards us, tells you it was in this, that
   “he spared not his own Son,” Rom. viii. 32. One would have thought that the
   love of God might have wrought in sending his Son into the world; but it
   also wrought in not sparing of him. Thus faith is called in this ordinance
   to exercise itself upon that love which gives out Christ not to be spared.

   [2.] It reflects upon the procuring cause; — whence it is, or what it is,
   that hath procured it, that there should be this representation of the
   separated body and blood of Christ; and this is even our own sin. “He was
   delivered for our offences,” — given for our transgressions, — died to make
   reconciliation and atonement for our sins: they were the procuring cause of
   it, upon such considerations of union and covenant which I shall not now
   insist upon. It leads faith, I say, upon a special respect to sin, as the
   procuring cause of the death of Christ. A natural conscience, on the breach
   of the law, leads the soul to the consideration of sin, as that which
   exposes itself alone to the wrath of God and eternal damnation, but in this
   ordinance we consider sin as that which exposed Christ to death: which is a
   peculiar consideration of the nature of sin.

   [3.] There is the efficient cause; — whence it was that the body and blood
   of Christ were thus separated; and that is threefold:— principal,
   instrumental, and adjuvant.

   What is the principal efficient cause of the sufferings of Christ? Why, the
   justice and righteousness of God. “God hath set him forth to be a
   propitiation, to declare his righteousness,” Rom. iii. 25. Whence it is
   said, “He spared him not.” He caused all our sins to meet upon him: “The
   chastisement of our peace was upon him.”

   Again, there is the instrumental cause; and that is the law of God. Whence
   did that separation, which is here represented unto us, ensue and flow? It
   came from the sentence of the law, whereby he was hanged upon the tree.

   Moreover, the adjuvant cause was those outward instruments, the wrath and
   malice of men: “For of a truth against thy holy child Jesus, whom thou hast
   anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people
   of Israel, were gathered together,” Acts iv. 27.

   Faith considers the cause whence it was that Christ was thus given up, the
   eternal love of God; the procuring cause was our own sins: and if once faith
   takes a view of sin as that which hath nailed Christ to the cross, it will
   have a blessed effect on the soul. And it considers the efficient cause;
   which is the justice and righteousness of God: the law of God was the
   instrument in the hand of righteousness, which was holpen on by those
   outward instruments who had a hand in his suffering, but none in his
   sacrifice.

   [4.] Faith considers in this matter the end of this separation of the body
   and blood of Christ which is thus represented; and that is, ultimately and
   absolutely, the glory of God. He “set him forth to declare his
   righteousness,” Rom. iii. 25, Eph. i. 6. God aimed at the glorifying of
   himself. I could easily manifest unto you how all the glorious properties of
   his nature are advanced, exalted, and will be so to eternity, in this
   suffering of Christ. The subordinate ends are two; I mean the subordinate
   ends of this very peculiar act of separation of the body and blood:— 1st. It
   was to confirm the covenant. Every covenant of old was to be ratified and
   confirmed by sacrifice; and in confirming the covenant by sacrifice, they
   divided the sacrifice into two parts, and passed between them before they
   were offered; and then took it upon themselves that they would stand to the
   covenant which was so confirmed. Jesus Christ being to confirm the covenant,
   Heb. ix. 16, the body and blood of Christ, this sacrifice, was to be parted,
   that this covenant might be confirmed. And, — 2dly. A special end of it was,
   for the confirming and strengthening of our faith. God gives out unto us the
   object of our faith in parcels. We are not able to take this great
   mysterious fruit of God’s love in gross, in the lump; and therefore he gives
   it out, I say, in parcels. We shall have the body broken to be considered;
   and the blood shed is likewise to be considered. This is the peculiar
   communion which we have with Christ in this ordinance; because there are
   peculiar objects for faith to act itself upon in this ordinance above
   others.

   The very nature of the ordinance itself gives us a peculiar communion; and
   there are four things that attend the nature of this ordinance that are
   peculiar:— It is commemorative, professional, eucharistical, and federal:—

   1. The ordinance is commemorative: “Do this in remembrance of me.” And there
   is no greater joy to the heart of sinners, and a man knows not how to give
   greater glory to God, than to call the atonement of sin unto remembrance. It
   is observed in the offering for jealousy, Numb. v. 15, if a man was jealous,
   and caused an offering to be brought to God, God allowed neither oil nor
   frankincense; and the reason is, because it was to bring sin to remembrance.
   But how sweet is that offering that brings to our remembrance the atonement
   made for all our sins! That is pleasing and acceptable unto God, and sweet
   unto the souls of sinners.

   2. It has a peculiar profession attending it. Saith the apostle, “Doing
   this, ‘ye show forth the Lord’s death till he come;’ you make a profession
   and manifestation of it.” And, give me leave to say it, they that look
   towards Christ, and do not put themselves in a way of partaking of this
   ordinance, they refuse the principal part of that profession which God calls
   them unto in this world. The truth is, we have been apt to content ourselves
   with a profession of moral obedience; but it is a profession of Christ’s
   institution by which alone we glorify him in this world. “I will have my
   death shown forth,” saith Christ, “and not only remembered.” The use of this
   ordinance is to show forth the death of Christ. As Christ requires of us to
   show forth his death, so, surely, he hath deserved it by his death.

   3. It is peculiarly eucharistical. There is a peculiar thanksgiving that
   ought to attend this ordinance. It is called “The cup of blessing,’’ or “The
   cup of thanksgiving;” — the word eulogia is used promiscuously for
   “blessing” and “thanksgiving.” It is called “The cup of blessing,” because
   of the institution, and prayer for the blessing of God upon it; and it is
   called “The cup of thanksgiving,” because we do in a peculiar manner give
   thanks to God for Christ, and for his love in him.

   4. It is a federal ordinance, wherein God confirms the covenant unto us, and
   wherein he calls us to make a recognition of the covenant unto God. The
   covenant is once made; but we know that we stand in need that it should be
   often transacted in our souls, — that God should often testify his covenant
   unto us, and that we should often actually renew our covenant engagements
   unto him. God never fails nor breaks his promises; so that he hath no need
   to renew them, but testify them anew: we break and fail in ours; so that we
   have need actually to renew them. And that is it which we are called unto in
   this ordinance; which is the ordinance of the great seal of the covenant in
   the blood of Christ.

   Upon all these accounts have we special communion with Christ in this
   ordinance. There is none of them but I might easily enlarge upon, but I name
   these heads: and my design is, to help my own faith and yours from roving in
   the administration of this ordinance, or from a general acting of itself,
   — to fix it to that which is its particular duty; that we may find no
   weariness nor heaviness in the administration. Here in these things is there
   enough to entertain us for ever, and to make them new and fresh to us. But
   while we come with uncertain thoughts, and know not what to direct our faith
   to act particularly upon, we lose the benefit of the ordinance.

   For the use, it is, —

   1. To bless God for his institution of his church; which is the seat of the
   administration of this ordinance, wherein we have such peculiar and intimate
   communion with Christ. There is not one instance of those which I have
   named, but, if God would help us to act faith upon Christ in a peculiar
   manner through it, would give new strength and life to our souls. Now, in
   the church we have all this treasure. We lose it, I confess, by our unbelief
   and disesteem of it; but it will be found to be an inestimable treasure to
   those that use it, and improve it in a due manner.

   2. Doth God give us this favour and privilege, that we should be invited to
   this special communion with Christ in this ordinance? Let us prepare our
   hearts for it in the authority of its institution; let us lay our souls and
   consciences in subjection to the authority of Christ, who hath commanded
   these things, and who did it in a signal manner the same night wherein he
   was betrayed: so that there is a special command of Christ lies upon us; and
   if we will yield obedience to any of the commands of Christ, then let us
   yield obedience to this. Prepare your souls for special communion with him,
   then, by subjugating them thoroughly to the authority of Christ in this
   ordinance.

   3. It will be good for us all to be in a gradual exercising of our faith
   unto these special things, wherein we have communion with Christ. You have
   heard sundry particulars: here is an object of your faith, that is given to
   be represented unto you in this ordinance, — that God hath prepared Christ a
   body, that he might be a sacrifice for you; and that this body was afterward
   distinguished into his body, strictly so taken, and his blood separated from
   it; and this in a design of love from God, as procuring the pardon of our
   sins, as tending to the glory of God, and the establishing of the covenant.
   Train up a young faith in the way it should go, and it will not depart from
   it when old. And new things will be found herein every day to strengthen
   your faith, and you will find much sweetness in the ordinance itself.
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   [2] Delivered November 26, 1669.
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Discourse III. [3]

   “The cup of blessing which we bless, 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?” — 1 Cor. x. 16.

   I have been treating somewhat about the special communion which believers
   have with Christ in the ordinance of the Lord’s supper. There remains yet
   something farther to be spoken unto, for our direction in this great work
   and duty; and this is taken from the immediate ends of this ordinance. I
   spake, as I remember, the last day to the speciality of our communion, from
   the consideration of the immediate ends of the death of Christ: now I shall
   speak to it in reference unto the immediate ends of this ordinance; and they
   are two, — one whereof respects our faith and our love, and the other
   respects our profession: which two make up the whole of what is required of
   us; for, as the apostle speaks, Rom. x. 10, “With the heart man believeth
   unto righteousness, and with the mouth confession is made unto salvation.”
   Both these ends — that which respects our faith and love, and that which
   respects our profession — are mentioned by our apostle in the next chapter.
   Verse 24, there is mention of that end of this ordinance which respects our
   faith. Now, that is recognition. Recognition is a calling over or a
   commemoration of the death of Christ. “This do,” says he, “in remembrance of
   me.” That which respects our profession is a representation and declaration
   of the Lord’s death. Verse 26, “As often as ye eat this bread, and drink
   this cup, ye do show” — ye declare, ye manifest — “the Lord’s death till he
   come.” These are the two immediate great ends of this ordinance:— a
   recognition of the death of Christ, which respects our faith and love; and a
   representation of it, which respects our profession. Both are required of
   us.

   I. There is that which respects our faith. The great work of faith is to
   make things that are absent, present to a soul, in regard to their
   sweetness, power, and efficacy; whence it is said to be “the evidence of
   things not seen:” and it looks backward unto the causes of things, and it
   looks forward unto the effects of things, — to what hath wrought out grace,
   and to what grace is wrought out; and makes them, in their efficacy,
   comfort, and power, to meet and centre in the believing soul.

   Now, there are three things in reference unto the death of Christ that faith
   in this ordinance doth recognise, call over, and commemorate. The first is,
   the faith of Christ in and for his work; the second is, the obedience of
   Christ; and the third is, the work itself:—

   1. Faith calls over the faith of Christ. Christ had a double faith in
   reference to his death:— one with respect unto himself, and his own interest
   in God; and the other in respect to the cause whose management he had
   undertaken, and the success of it. He had faith for both these.

   (1.) The Lord Christ had faith in reference to his own person and to his own
   interest in God. The apostle, declaring (Heb. ii. 14) that because “the
   children were partakers of flesh and blood, Christ also did partake of the
   same,” that so he might die to deliver us from death, brings that text of
   Scripture, verse 13, in confirmation of it, which is taken out of Ps. xviii.
   2, “And again,” saith he, “I will put my trust in him.” How doth this
   confirm what the apostle produces it for? Why, from hence, that in that
   great and difficult work that Christ did undertake, to deliver and redeem
   the children, he was all along carried through it by faith and trust in God.
   “He trusted in God,” saith he; and that made him undertake it. And he gives
   a great instance of his faith when he was departing out of the world. There
   are three things that stick very close to a departing soul:— the giving up
   of itself; the state wherein it shall be when it is given up; and the final
   issue of that estate. Our Lord Jesus Christ expressed his faith as to all
   three of them. As to his departure, Luke xxiii. 46, “He cried with a loud
   voice, Father, into thy hands I commend my spirit: and having said thus, he
   gave up the ghost.” What was his faith as to what would become of him
   afterwards? That also he expresses, Ps. xvi. 10, “For thou wilt not leave my
   soul in hell; neither wilt thou suffer thine Holy One to see corruption,”
   — “My soul shall not be left under the state of the dead, whereunto it is
   going; nor my body see corruption.” What was his faith as to the future
   issue of things? That he expresses, verse 11, “Thou wilt show me the path of
   life” (which is his faith for his rising again): “in thy presence is fulness
   of joy; at thy right hand there are pleasures for evermore;” — where he was
   to be exalted. And these words, “Father, into thy hands I commend my
   spirit,” were the first breaking forth of the faith of Christ towards a
   conquest. He looked through all the clouds of darkness round about him
   towards the rising sun, — through all storms, to the harbour, — when he
   cried those words with a loud voice, and gave up the ghost. And, by the way,
   it is the highest act of faith upon a stable bottom and foundation, such as
   will not fail, to give up a departing soul into the hands of God; which
   Jesus Christ here did for our example. Some die upon presumptions, — some in
   the dark; but faith can go no higher than, upon a sure and stable ground, to
   give up a departing soul into the hands of God: and that for these reasons,
   to show the faith of Christ in this matter:—

   [1.] Because the soul is then entering into a new state, whereof there are
   these two properties that will try it to the utmost:— that it is invisible;
   and that it is unchangeable. I say, there are two properties that make this
   a great act of faith:—

   1st. The state is invisible. The soul is going into a condition of things
   that “eye hath not seen, nor ear heard;” — that nothing can take any
   prospect into but faith alone. However men may talk of the invisible state
   of things which our souls are departing into, it is all but talk and
   conjecture, besides what we have by faith. So that to give up a soul
   cheerfully and comfortably into that state, is a pure act of faith.

   2dly. It is unchangeable. It is a state wherein there is no alteration, and
   though all alterations should prove for the worse, yet it is in the nature
   of man to hope good from them; but here is no more alteration left: the soul
   enters into an unchangeable state. And, —

   [2.] The second reason is, — because the total sum of a man’s life is now
   cast up, and he sees what it will come to. While men are trading in the
   world, though they meet with some straits and difficulties, yet they have
   that going on which will bring in something, this way or that way; — but
   when it comes to this, that they can go no farther, then see how things
   stand with a departing soul; the whole sum is cast up, there is no more
   venture to be made, no more advantage to be gained, — he must stand as he
   is, And when a man takes a view of what he is to come to, he needs faith to
   obtain a comfortable passage out of it. And, —

   [3.] Even death itself brings a terror with it, that nothing can conquer but
   faith; I mean, conquer duly. He is not crowned, that doth not overcome by
   faith. It is only to be done through the death of Christ. “He delivered them
   who through fear of death were all their lifetime subject to bondage.” There
   is no deliverance that is true and real, from a bondage-frame of spirit
   [with reference] to death, but by faith in Christ.

   I touch on this by the way, to manifest the glorious success the faith of
   Christ had; who, in his dying moments, cried out, “Father, into thy hands I
   commend my spirit.” And this is that we are to call over in the remembering
   of his death. It is a very great argument the apostle uses to confirm our
   faith, when, speaking of the patriarchs of old, he says, “These all died in
   faith.” But that “all” is nothing to this argument, that Jesus Christ, our
   head and representative, who went before us, “He died in faith.” And this is
   the principal inlet into life, immortality, and glory, — the consideration
   of the death of Christ, dying in that faith that he gave up his soul into
   the hands of God, and was persuaded “God would not leave his soul in hell,
   nor suffer his Holy One to see corruption;” but that he would show him the
   “path of life,” and bring him to his “right hand, where there are pleasures
   for evermore.”

   (2.) Christ had a faith for the cause wherein he was engaged. He was engaged
   in a glorious cause, a great undertaking; — to deliver all the elect of God
   from death, hell, Satan, and sin; to answer the law, to undergo the curse,
   and to bring his many children unto glory. And dreadful oppositions lay
   against him in this his undertaking. See what faith he had for his cause,
   Isa. l. 7–9, “The Lord God will help me; therefore shall I not be
   confounded: therefore have I set my face like a flint, and I know that I
   shall not be ashamed. He is near that justifieth me; who will contend with
   me? who is mine adversary? let him come near to me. Behold, the Lord God
   will help me; who is he that shall condemn me?” — “Who is mine adversary?”
   or (as in the Hebrew), “Who is the master of my cause? I have a cause to
   plead, who is the master of it?” “I am engaged in a great cause,” saith he,
   “and I am greatly opposed; they seek to make me ashamed, to confound me, to
   condemn me.” But here is faith for his cause: “The Lord God will justify
   me,” saith he. ‘It was with Christ as it would have been with us under the
   covenant of works: man ought to have believed he should be justified of God,
   though not by Jesus Christ; so here, he had faith that he should be
   justified. “God will justify me; I shall not be condemned in this cause that
   I have undertaken.”

   It is matter of great comfort and support, to consider that when the Lord
   Jesus Christ had in his eye all the sins of all the elect upon the one hand,
   and the whole curse of the law and the wrath of God on the other, yet he
   cried, “I shall not be confounded;” — “I shall go through it, I shall see an
   end of this business, and make an end of sin, and bring in everlasting
   righteousness; and God will justify me in it.” We are in an especial manner
   to call to remembrance the faith that Christ had for his cause; and we ought
   to have the same faith for it now, for this great conquest of overcoming the
   devil, sin, death, hell, and the saving of our souls. He hath given us an
   example for it.

   There is one objection lies against all this, and that is this: “But did not
   Christ despond in his great agony in the garden, when he cried three times,
   ‘Father, if it be possible, let this cup pass from me?’ and in that dreadful
   outcry upon the cross, which he took from the 22d Psalm, a prophecy of him,
   ‘My God, my God, why hast thou forsaken me?’ Doth not Christ seem to repent
   here, and to despond?”

   I answer, In this difficult inquiry two things are to be stated:— first, in
   reference to his person, That it was impossible Christ should have the
   indissolubility of his personal union utterly hid from him. He knew the
   union of his human nature unto the Son of God could not be utterly
   dissolved, — that could not be utterly hid from him; so that there could not
   be despair, properly so called, in Christ. And, secondly, this is certain
   also, That the contract he had with the Father, and the promises he had
   given him of being successful, could never utterly be hid from him. So that
   his faith, either as to his person or cause, could not possibly be utterly
   ruined. But there was a severe and terrible conflict in the human nature,
   arising from these four things:—

   First. From the view which he was exalted to take of the nature of the curse
   that was then upon him. For the curse was upon him, Gal. iii. 13, “He was
   made a curse for us: for it is written, Cursed is every one that hangeth on
   a tree.” Give me leave to say, Jesus Christ saw more into the nature of the
   curse of God for sin than all the damned in hell are able to see; which
   caused a dreadful conflict in his human soul upon that prospect.

   Secondly. It arose from hence, that the comforting influences of the union
   with the divine nature were restrained. Jesus Christ was in himself “a man
   of sorrows, and acquainted with grief;” but yet, all the while, there were
   the influences of light and glory from the divine nature to the human, by
   virtue of their union; — and now they are restrained, and instead of that,
   was horrible darkness, and trembling, and the curse, and sin, and Satan,
   round about him; all presenting themselves unto him: which gave occasion to
   that part of his prayer, Ps. xxii. 12–21, “Deliver my soul from the sword;
   my darling from the power of the dog. Save me from the lion’s mouth,” etc.
   There was the sword in the curse of the law, and the dog and the lion, or
   Satan, as it were, gaping upon him, as if ready to devour him; for it was
   the hour and power of darkness, dread and terror. Besides, there were cruel
   men, which he compares to “the bulls of Bashan,” which rent him. This caused
   that terrible conflict.

   Thirdly. It was from the penal desertion of God. That he was under a penal
   desertion from God is plain: “My God, my God, why hast thou forsaken me?”
   And when I say so, I know little of what I say; — I mean, what it is to be
   under such penal desertion. For the great punishment of hell, is an
   everlasting penal desertion from God.

   Fourthly. It was from the unspeakable extremity of the things that he
   suffered; — not merely as to the things themselves which outwardly fell upon
   his body, but as unto that “sword of God which was awakened against him,”
   and which had pierced him to the very soul. The advantage which he had in
   his sufferings by his divine union, was that which supported and bore him up
   under that weight, which would have sunk any mere creature to nothing. His
   heart was enlarged to receive in those pains, that dread and terror, that
   otherwise he could not have received. And notwithstanding all this, as I
   showed before, Christ kept up his faith in reference to his person, and kept
   up his faith in reference to his cause; and a great example he hath given
   unto us, that though the dog and the lion should encompass us, though we
   should have desertion from God and pressures more than nature is able to
   bear, yet there is a way of keeping up faith, trust, and confidence through
   all, and not to let go our hold of God.

   Now, this is the first thing we are to call over in remembrance of Christ,
   in reference to his death; that faith he had, both for his person and his
   cause, in his death. For if you remember any of the martyrs that died, you
   will stick upon these two things, more than upon the flames that consumed
   them: they expressed great faith of their interest in Christ, and in
   reference to the cause they died for. They are things you will remember. And
   this you are to be remembering of him who was the head of the martyrs, — our
   Lord Jesus Christ’s faith.

   2. We are to call over his obedience in his death. The apostle doth propose
   it unto us, Phil. ii. 5, 6, etc., “Let this mind be in you, which was also
   in Christ Jesus: who, being in the form of God, thought it not robbery to be
   equal with God: but made himself of no reputation, and took upon him the
   form of a servant, and became obedient unto death, even the death of the
   cross.” We are to call over the mind of Christ in suffering. And the
   following things the Scripture doth peculiarly direct us to consider in the
   obedience of Christ unto death:— The principle of it, which was love;
   readiness to and for it; submission under it; his patience during it. They
   are things the Scripture minds us of concerning the obedience of Christ in
   his death:—

   (1.) Consider his love, which is one of the principal things to be regarded
   in this obedience of Christ; — the love wherewith it was principled. Gal.
   ii. 20, “He loved me,” saith the apostle, “and gave himself for me.” 1 John
   iii. 16, “Hereby perceive we the love of God, because he laid down his life
   for us.” It was his love did it. Rev. i. 5, “Who loved us, and washed us
   from our sins in his own blood.” This gives life to the whole sufferings of
   Christ, and to our faith too. It was a high act of obedience to God, that he
   laid down his life; but that obedience was principled with love to us.

   And now I pray God to enable me to consider this with my own soul, what that
   love would stick at, that did not stick at this kind of death we have been
   speaking of. If Jesus Christ had reserved the greatest thing he was to do
   for us unto the last, we had not known but his love might have stuck when it
   came to that, — I mean, when it came to the curse of the law, — though he
   had done other things. But having done this, he that would not withdraw, nor
   take off from that, because he loved us, what will he stick at for the
   future? Our hearts are apt to be full of unkind and unthankful thoughts
   towards him; as though, upon every dark and black temptation and trial, he
   would desert us, whose love was such as he would not do it when himself was
   to be deserted and made a curse. Call over, then, the love of Christ in this
   obedience. “Yes; but love prevails sometimes,” you will say, “with many, to
   do things that they have no great mind to: we come very difficultly to do
   some things, when yet, out of love, we will not deny them.” But it was not
   so with Christ; his love was such that he had, —

   (2.) An eternal readiness unto his work. There are two texts of Scripture
   inform us of it: Prov. viii. 30, 31, where the Holy Ghost describes the
   prospect that the Wisdom of God — that is, the Son of God — took of the
   world and the children of men, in reference to the time he was to come among
   them. “I was,” saith he, “daily his delight, rejoicing always before him;
   rejoicing in the habitable part of his earth; and my delights were with the
   sons of men.” He considered what work he had to do for the sons of men, and
   delighted in it. The 40th Psalm expounds this, verses 6–8, “Sacrifice and
   offering thou didst not desire; mine ears hast thou opened: burnt-offering
   and sin-offering hast thou not required. Then said I, Lo, I come: in the
   volume of the book it is written of me,” etc. “Sacrifice and burnt-offering
   will not take away sin,” saith he; “then, lo, I come.” But doth he come
   willingly? Yes; “I delight,” saith he, “to do thy will, O my God: yea, thy
   law is within my heart.” What part of the will of God was it? The apostle
   tells you, Heb. x. 10, “Offering the body of Jesus Christ once for all; by
   the which will we are sanctified.” He came not only willingly, but with
   delight. The baptism he was to be baptized with, he was straitened till it
   was accomplished. The love he had unto the souls of men, that great design
   and project he had for the glory of God, gave him delight in his
   undertaking, notwithstanding all the difficulties he was to meet with.

   (3.) We are to remember his submission to the great work he was called unto.
   This he expresses, Isa. l. 5, 6, “The Lord God,” saith he, “hath opened mine
   ear, and I was not rebellious, neither turned away back. I gave my back to
   the smiters, and my cheeks to them that plucked off the hair: I hid not my
   face from shame and spitting.” The Lord God called him to it, and he was not
   rebellious, but submitted unto it.

   There is one objection arises against this submission; and that is the
   prayer of Christ in the garden: “Father, if it be possible, let this cup
   pass from me.”

   I answer, That was an expression of the horror which was upon the human
   nature, which we mentioned before. But there were two things that Christ
   immediately closed upon, which gave evidence to this submission, that he did
   not draw back, nor rebel, nor hide himself, nor turn away his face from
   shame and spitting; — one was this, “Father, thy will be done,” saith he;
   and the other was this, that he refused that aid to deliver him which he
   might have had: “Know ye not that I could pray the Father, and he would give
   me more than twelve legions of angels?” He then suffered under the Roman
   power, and their power was reduced to twelve legions. Saith he, “I could
   have more than these;” which argues his full submission unto the will of
   God.

   (4.) We are to call over his patience under his sufferings, in his
   obedience, Isa. liii. 7, “He was oppressed, and he was afflicted; yet he
   opened not his mouth: he is brought as a lamb to the slaughter, and as a
   sheep before her shearers is dumb, so he openeth not his mouth;” — the
   highest expressions of an absolute, complete, and perfect patience. Though
   he was afflicted, and though he had all manner of provocations, “though he
   was reviled, he reviled not again.” The apostle tells us, Heb. xii. 2, “He
   endured the cross” (that is, he patiently endured it, as the word
   signifies), “and despised the shame, that he might sit down at the right
   hand of God.”

   You see, then, the end of this ordinance of the Lord’s supper, is to stir us
   up to call over the obedience of Christ, both as to his love in it, as to
   his readiness for it, submission to the will of God in it, and patience
   under it.

   3. Faith is to call over the work itself; and that was the death of Christ.
   I shall not now be able to manifest under what consideration in this
   ordinance faith calls over the death of Christ; but these are the heads I
   shall speak unto:— It calls it over as a sacrifice, in that it was bloody;
   it calls it over as shameful, in that it was under the curse; it calls it
   over as bitter and dreadful, in that it was penal. It was a bloody,
   shameful, and penal death: as bloody, a sacrifice; as cursed, shameful; and
   as it was penal, it was bitter. In the work of faith’s calling over these
   things, there is a peculiar work of love also. Saith our Saviour, “This do
   in remembrance of me.” These are the words we would use unto a friend, when
   we give him a token or pledge, “Remember me.” What is the meaning of it?
   “Remember my love to you, my kindness for you; remember my person.” There is
   a remembrance of love towards Christ to be acted in this ordinance, as well
   as a remembrance of faith: and as the next object of faith is the benefits
   of Christ, and thereby to his person; so the next object of love is the
   person of Christ, and thereby to his benefits; — I mean, as represented in
   this ordinance. “Remember me,” saith he; that is, “with a heart full of love
   towards me.” And there are three things wherein this remembrance of Christ
   by love, in the celebration of this ordinance, doth consist:— delight in
   him, thankfulness unto him, and the keeping of his word. He that remembers
   Christ with love, hath these three affections in his heart:—

   (1.) He delights in him. The thoughts of Christ are sweet unto him, as of an
   absent friend; but only in spiritual things we have this great advantage, we
   can make an absent Christ present to us. This we cannot in natural things.
   We can converse with friends only by imagination; but by faith we make
   Christ present with us, and delight in him.

   (2.) There is thanksgiving towards him. That love which is fixed upon the
   person of Christ will break forth in great thankfulness; which is one
   peculiar act of this ordinance: “The cup which we bless,” or give thanks
   for.

   (3.) It will greatly incline the heart to keep his word. “If ye are my
   disciples, ‘if ye love me, keep my commandments.’ ” Every act of love fixed
   upon the person of Christ, gives a new spring of obedience to all the
   ordinances of Christ: and the truth is, there is no keeping up our hearts
   unto obedience to ordinances, but by renewed acts of obedience upon the
   person of Christ; — this will make the soul cry, “When shall I be in an
   actual observation of Christ’s ordinance, who hath thus loved me, and washed
   me with his own blood, — that hath done such great things for me?”

   This is the end of the death of Christ which concerns our faith and love,
   — the end of commemoration, or calling to remembrance.

   II. There is an end of profession also; which is, to “show the Lord’s death
   till he come.” But this must be spoken to at some other time. If we come to
   the practice of these things, we shall find them great things to call over,
   — namely, the whole frame of the heart of Christ in his death, and his death
   itself, and our own concern therein, and the great example he hath set unto
   us. Some of them, I hope, may abide upon our hearts and spirits for our use.
     _________________________________________________________________

   [3] Delivered December 10, 1669.
     _________________________________________________________________

Discourse IV. [4]

   “As often as ye eat this bread, and drink this cup, ye do show the Lord’s
   death till he come.” — 1 Cor. xi. 26.

   One end, you see, of this great ordinance, is to show the Lord’s death — to
   declare it, to represent it, to show it forth, hold it forth; the word is
   thus variously rendered. And in the especial ends of this ordinance it is
   that we have special communion with our Lord Jesus Christ.

   Now, there are two ways whereby we show forth the Lord’s death; the one is
   the way of representation to ourselves; and the other is a way of profession
   unto others:—

   I. The way of representation to ourselves. The work of representing Christ
   aright to the soul is a great work. God and men are agreed in it; and
   therefore God, when he represents Christ, his design is to represent him to
   the faith of men. Men that have not faith, have a great desire to have
   Christ represented to their fancy and imagination; and, therefore, when the
   way of representing Christ to the faith of men was lost among them, the
   greatest part of their religion was taken up in representing Christ to their
   fancy. They would make pictures and images of his cross, resurrection,
   ascension, and every thing he did.

   There are three ways whereby God represents Christ to the faith of
   believers:— the one is, by the word of the gospel itself as written; the
   second is by the ministry of the gospel and preaching of the word; and the
   third, in particular, is by this sacrament, wherein we represent the Lord’s
   death to the faith of our own souls:—

   1. God doth it by the word itself. Hence are those descriptions that are
   given of Christ in Scripture to represent him desirable to the souls of men.
   The great design of the book of Canticles consists, for the most part, in
   this, — in a mystical, allegorical description of the graces and
   excellencies of the person of Christ, to render him desirable to the souls
   of believers; as in the 5th chapter, from the 9th verse to the end, there is
   nothing but that one subject. And it was a great promise made to them of
   old, Isa. xxxiii. 17, “Thine eyes shall see the King in his beauty.” The
   promises of the Old Testament are much spent in representing the person of
   Christ as beautiful, desirable, and lovely to the faith of believers. And
   you will see, in 2 Cor. iii. 18, what is the end of the gospel: “We all with
   open face beholding as in a glass the glory of the Lord, are changed into
   the same image from glory to glory, even as by the Spirit of the Lord.” The
   gospel is the glass here intended; and looking into the glass, there is an
   image appears in it: not our own; but the representation the gospel makes of
   Jesus Christ is the image that appears in the glass. The work and design of
   the gospel is, to make a representation of Christ unto us, as Christ makes a
   representation of the Father; and therefore he is called his image, — “The
   image of the invisible God.” Why so? Because all the glorious properties of
   the invisible God are represented to us in Christ; and we looking upon the
   image of Christ in this glass, — that is, the representation made of him in
   the gospel, — it is the effectual means whereby the Spirit of God transforms
   us into his image.

   This is the first way whereby God doth this great work of representing
   Christ unto the faith of men; which men having lost, have made it their
   whole religion to represent Christ unto their fancy.

   2. The second way is, by the ministry of the word. The great work of the
   ministry of the word is to represent Jesus Christ. The apostle Paul tells
   us, Gal. iii. 1, “O foolish Galatians, who hath bewitched you, that ye
   should not obey the truth, before whose eyes Jesus Christ hath been
   evidently set forth, crucified among you?” He is “depictus crucifixus,” —
   crucified before their eyes. How was this? Not before their bodily eyes; but
   the apostle had in his preaching made such a lively representation unto
   their faith of the death of Christ, that he was as one painted before them.
   One said well, on this text, “Of old the apostles did not preach Christ by
   painting, but they painted him by preaching;” they did in so lively a manner
   represent him.

   Abraham’s servant (in the 24th chapter of Genesis), that was sent to take a
   wife for his son Isaac, is by all granted to be, if not a type, yet a
   resemblance of the ministers of the gospel, that go forth to prepare a bride
   for Christ. And what does he do? Truly he is a great example. When he came
   to the opportunity, though he had many things to divert him, yet he would
   not be diverted. There was set meat before him to eat; but he said, “I will
   not eat, till I have told my errand.” Nothing should divert the ministers of
   the gospel, — no, not their necessary meat, — when they have an opportunity
   of dealing with souls on behalf of Christ. What course does Abraham’s
   servant take? He saith, “I am Abraham’s servant; and the Lord hath blessed
   my master greatly; and he is become great: and he hath given him flocks, and
   herds, and silver, and gold, and men-servants, and maid-servants, and
   camels, and asses.” What is all this to Isaac? — he was to take a wife for
   Isaac, not for Abraham. He goes on: “And Sarah my master’s wife bare a son
   to my master when she was old: and unto him hath he given all that he
   hath.” The way to procure this wife for Isaac was, to let them know that
   this great man, Abraham, had given all he had to Isaac; and it is the work
   of ministers of the gospel to let the people know that God the Father hath
   given all things into the hands of his Son. They are to represent Christ as
   Abraham’s servant does here his master Isaac, — as one who inherited all the
   goods of Abraham; so Christ is the appointed heir of all things, of the
   kingdom of heaven, — the whole household of God. They are to represent him
   thus to the souls of men, to make him desirable to them. This is the great
   work of ministers, who are ambassadors of God; they are sent from God to
   take a wife for Christ, or to make ready a bride for him, from among the
   children of men.

   3. The special way whereby we represent Christ unto our souls through faith,
   is in the administration of this ordinance; which I will speak to upon the
   great end of showing forth the death of the Lord.

   Now, the former representations were general, this is particular; and I
   cannot at this time go over particulars. I bless the Lord, my soul hath many
   times admired the wisdom and goodness of God in the institution of this one
   ordinance; that he took bread and wine for that end and purpose, merely
   arbitrary, of his own choice, and might have taken any thing else, — what he
   had pleased; that he should fix on the cream of the creation: which is an
   endless storehouse, if pursued, of representing the mysteries of Christ.
   When the folly of men goes about to invent ceremonies that they would have
   significant; when they have found them out, they cannot well tell what they
   signify. But, though I do acknowledge that all the significancy of this
   ordinance depends upon the institution, yet there is great wisdom in the
   fitting of it; the thing was fitted and suited to be made use of to that end
   and purpose.

   One end of the ordinance itself is, to represent the death of Christ unto
   us; and it represents Christ with reference to these five things:— 1. It
   represents him with reference to God’s setting him forth. 2. In reference to
   his own passion. 3. In reference to his exhibition in the promise. 4. To our
   participation of him by believing. And, 5. To his incorporation with us in
   union.

   1. The great end of God in reference to Christ, as to his death, was, his
   setting of him forth, Rom. iii. 25, “Whom God hath set forth to be a
   propitiation.” And in the very setting forth of the elements in this
   ordinance there is a representation of God’s setting forth his Son, — of
   giving him out for this work, of giving him up unto it, to be a
   propitiation.

   2. There is a plain representation of his passion, of his suffering and
   death, and the manner of it. This, with all the concerns of it, I treated of
   the last Lord’s day, under the head of Recognition, or calling over the
   death of Christ, “This do in remembrance of me;” and so I shall not again
   insist upon it.

   3. There is a representation of Christ in it as to the exhibition and tender
   of him in the promise. Many promises are expressed in invitations, “Ho,
   every one that thirsteth, come;” — “Take, eat:” there is a promise in it.
   And in the tender that is made even of the sacramental elements, there is
   the exhibition of Christ in the promise represented to the soul. I told you
   before, God hath carefully provided to represent Christ unto our faith, and
   not to our fancy; and, therefore, there is no outward similitude and figure.
   We can say concerning this ordinance, with all its representations, as God
   said concerning his appearing to Moses upon mount Horeb, “Thou sawest no
   similitude.” God hath taken care there shall be no natural figure, that all
   representations made may stand upon institution. Now, there is this tender
   with an invitation. The very elements of the ordinance are a great
   representation of the proposal of Christ to a believing soul. God holds out
   Christ as willing to be received, with an invitation. So we show forth the
   Lord’s death.

   4. There is in this ordinance a representation of Christ as to our reception
   of him; for hereon depends the whole of the matter. God might make a feast
   of fat things, and propose it to men; but if they do not come to eat, they
   will not be nourished by it. If you make a tender of payment to a man, if he
   doth not receive it, the thing remains at a distance, as before. Christ
   being tendered to a soul, if that soul doth not receive him, he hath no
   benefit by it. All these steps you may go:— there may be God’s exhibition of
   Christ, and setting of him forth; there may be his own oblation and
   suffering, laying the foundation of all that is to come; there may be an
   exhibition of him in the promise, tender, and invitation: and yet, if not
   received, we have no profit by all these things. What a great representation
   of this receiving is there in the administration of this ordinance, when
   every one takes the representation of it to himself, or doth receive it!

   5. It gives us a representation of our incorporation in Christ; the allusion
   whereto, from the nature of the elements’ incorporation with us, and being
   the strength of our lives, might easily be pursued. This is the first way of
   showing forth the Lord’s death.

   II. I shall now speak a few words to the profession of it among ourselves,
   and to others.

   Let me take one or two observations, to make way for it:—

   1. That visible profession is a matter of more importance than most men make
   of it; as the apostle saith, Rom. x. 10, “With the heart man believeth unto
   righteousness; and with the mouth confession is made unto salvation.” Look
   how indispensably necessary believing is unto righteousness, to
   justification; — no less indispensably necessary is confession or profession
   unto salvation. There is no man that doth believe with his heart unto
   righteousness, but he will with his mouth (which is there taken, by a
   synecdoche, for the whole of our profession) make confession unto salvation.
   This is that which brings glory to God. The apostle tells us, 2 Cor. ix. 13,
   that men, “by the experiment of this ministration, glorify God for your
   professed subjection unto the gospel of Christ.” Glory doth not arise out of
   obedience so much as by your profession of it; — by the giving them
   experiment both of your faith and the reality of it, and that by this fruit
   of your profession.

   Now profession consists in these two things:— (1.) In an abstinence from all
   things, with reference to God and his worship, which Christ has not
   appointed. (2.) In the observation and performance of all things that Christ
   has appointed.

   Men are apt to think that abstinence from the pollutions that are in the
   world through lust, the keeping themselves from the sins and defilements of
   the world, and inclining to that party that is not of the world, is
   profession. These things are good; but our profession consists in the
   observation of Christ’s commands, what he requires of us. “Go, teach
   them.” What to do? “Whatsoever I have commanded you; and, lo, I am with you
   alway, unto the end of the world.” There is an expression, John xiv. 24,
   wherein our Saviour puts a trial of our love to him upon the keeping of his
   sayings: “He that loveth me not keepeth not my sayings.” To keep the sayings
   of Christ, is to observe the commands of Christ; which is the perfect trial
   of our love to him.

   2. There is in this ordinance a special profession of Christ. There is a
   profession of him against the shame of the world; a profession of him
   against the curse of the law; and a profession of him against the power of
   the devil. All our profession doth much centre, or is mightily acted, in
   this ordinance.

   (1.) The death of our Lord Jesus Christ was in the world a shameful death,
   and that with which Christians were constantly reproached, and which hardly
   went down with the world. It is a known story, that when the Jesuits
   preached the gospel, as they call it, in China, they never let them know of
   the death of Christ, till the Congregation “De Propagandâ Fide” commanded
   it; for the world is mightily scandalized at the shameful death of the
   cross.

   Now, in this ordinance, we profess the death of Christ, wherein he was
   crucified as a malefactor, against all the contempt of the world. It was a
   great part of the confession of the Christians of old, and there is
   something in it still: here we come solemnly before God and all the world,
   and profess that we expect all our life and salvation from the death of this
   crucified Saviour.

   (2.) In our profession we show forth the death of the Lord, in the
   celebration of this ordinance, in opposition “to the curse of the law;” —
   that whereas the curse of the law doth lay claim to us because we are
   sinners, here we profess that God hath transferred the curse of the law to
   another, who underwent it. So they did with the sacrifices of old: when they
   had confessed all the sins and iniquities of the people over the head of the
   goat, then they sent him away into destruction. So it is in this ordinance:
   here we confess all our sins and iniquities over the head of this great
   sacrifice, and profess to the law, and all its accusations, that there our
   sins are charged. “Who shall lay any thing to our charge? and who shall
   condemn? It is Christ that died.” We confront the claim of the law, shake
   off its authority, as to its curse, and profess to it that its charge is
   satisfied.

   (3.) We make a profession against the power of Satan; for the great trial of
   the power and interest of the devil in, unto, and over the souls of men, was
   in the cross of Jesus Christ. He put his kingdom to a trial, staked his all
   upon it, and mustered up all the strength he had got, — all the aids that
   the guilt of sin and the rage of the world could furnish him with. “Now,”
   saith Christ, “is your hour, and the power of darkness;” — “He comes to try
   what he can do.” And what was the issue of the death of Christ? Why, saith
   the apostle, “He spoiled principalities and powers, and triumphed over them
   in his cross:” so that, in our celebration of the death of Christ, we do
   profess against Satan; that his power is broken, that he is conquered, —
   tied to the chariot wheels of Christ, who has disarmed him.

   This is the profession we make, when we show forth the Lord’s death, against
   the shame of the world, against the curse of the law, and the power of hell.
   This is the second general end of this ordinance; and another means it is
   whereby we have especial communion with Christ in it: which was the thing I
   aimed at from the words I had chosen. And now I have gone through all I
   intend upon this subject.

   A word or two of use, and I have done:—

   1. It is a very great honour and privilege, to be called of God unto this
   great work of showing forth the death of Christ. I think it is as great and
   glorious a work as any of the children of men can be engaged in, in this
   world. I have showed you formerly, how all the acts of the glorious
   properties of God’s nature centre themselves in this infinite, wise, holy
   product of them, the death of Christ; and [how] that God should call us to
   represent and show forth this death. The Lord forgive us where we have not
   longed to perform this work as we ought; for we have suffered carnal fears
   and affections, and any thing else, to keep us off from employing ourselves
   in this great and glorious work. The grace and mercy of God, in this matter,
   is ever to be acknowledged, in that he has called us to this great and
   glorious work.

   2. Then, surely, it is our duty to answer the mind of God in this work, and
   not to attend to it in a cold, careless, and transient manner. But,
   methinks, we might rejoice in our hearts when we have thoughts of it, and
   say within ourselves, “Come, we will go and show forth the Lord’s death.”
   The world, the law, and Satan, are conquered by it: blessed be God, that has
   given us an opportunity to profess this! O that our hearts may long after
   the season for it! and say, “When shall the time come?”

   3. We may do well to remember what was spoken before concerning the great
   duty of representing God to our souls, that we may know how to attend to it.
   I would speak unto the meanest of the flock, to guide our hearts and
   thoughts, which are too ready to wander, and are so unprofitable, for want
   of spiritual fixation. We would fain trust to our affections rather than to
   our faith; and would rather have them moved, than faith graciously to act
   itself. And when we fail therein, we are apt to think we fail in our end of
   the ordinance, because our affections were not moved. Set faith genuinely at
   work, and we have the end of the ordinance. Let it represent Christ to our
   souls, as exhibited of God, and given out unto us; as suffering, as tendered
   to us, and as received and incorporated with us.
     _________________________________________________________________

   [4] Delivered December 24, 1669.
     _________________________________________________________________

Discourse V. [5]

   “But let a man examine himself, and so let him eat of that bread, and drink
   of that cup.” — 1 Cor. xi. 28.

   I have been treating of that special communion which believers have with
   Christ, in the administration of the ordinance of the supper of the Lord;
   and thought I should have treated no more of that subject, having gone
   through all the particulars of it which were practical, such as might be
   reduced to present practice. But I remember I said nothing concerning
   preparation for it, which yet is a needful duty; and therefore I shall a
   little speak to that also, — not what may doctrinally be delivered upon it,
   but those things, or some of them at least, in which every soul will find a
   practical concern that intends to be a partaker of that ordinance to benefit
   and advantage, — and I have taken these words of the apostle for my
   groundwork: “But let a man examine himself, and so let him eat of that
   bread, and drink of that cup.”

   There were many disorders fallen in this church at Corinth, and that various
   ways, — in schisms and divisions, in neglect of discipline, in false
   opinions, and particularly in a great abuse of the administration of this
   great ordinance of the supper of the Lord. And though I do not, I dare not,
   I ought not, to bless God for their sin, yet I bless God for his providence.
   Had it not been for their disorders, we had all of us been much in darkness
   as to all church way. The correction of their disorders contains the
   principal rule for church communion and the administration of this sacrament
   that we have in the whole Scripture; which might have been hid from us, but
   that God suffered them to fall into them on purpose that, through their
   fall, in them and by them he might instruct his church in all ages to the
   end of the world.

   The apostle is here rectifying abuses about the administration of the
   Lord’s supper, which were many; and he applies particular directions to all
   their particular miscarriages, not now to be insisted on; and he gathers up
   all directions into this one general rule that I have here read, “Let a man
   examine himself, and so let him eat,” etc. Now, this self-examination
   extends itself unto the whole due preparation of the souls of men for the
   actual participation of this ordinance. And I shall endeavour, by plain
   instances out of the Scripture (which is my way in these familiar
   exercises), to manifest that there is a preparation necessary for the
   celebration or observance of all solemn ordinances; and I shall show you
   what that preparation is, and wherein it doth consist; and then I shall
   deduce from thence what is that particular preparation which is incumbent
   upon us, in reference unto this special ordinance, that is superadded unto
   the general preparation that is required unto all ordinances.

   I. I shall manifest that there is a preparation necessary for the
   celebration of solemn worship. We have an early instance of it in Gen. xxxv.
   1–5. In the 1st verse, “God said unto Jacob, Arise, go up to Bethel, and
   make there an altar unto God.” It was a solemn ordinance Jacob was called
   unto, — to build an altar unto God, and to offer sacrifice. What course did
   he take? You may see, verses 2, 3, “Then Jacob said unto his household, and
   to all that were with him, Put away the strange gods that are among you, and
   be clean, and change your garments: and let us arise, and go up to Bethel;
   and I will make there an altar unto God.” “I will not engage,” saith he, “in
   this great duty without a preparation for it; and,” saith he, “the
   preparation shall be suitable.” Peculiar, special preparation (to observe
   that by the way) for any ordinance, consists in the removal of that from us
   which stands in peculiar opposition to that ordinance, whatever it be. “I am
   to build an altar unto God; put away the strange gods:” and accordingly he
   did so.

   When God came to treat with the people in that great ordinance of giving the
   law, which was the foundation of all following ordinances, Exod. xix. 10,
   11, “The Lord said unto Moses, Go unto the people, and sanctify them to-day
   and to-morrow, and let them wash their clothes, and be ready against the
   third day: for the third day the Lord will come down upon mount Sinai.” I
   will not insist on these typical preparations, but only say, it sufficiently
   proves the general thesis, that there ought to be such a preparation for any
   meeting with God, in any of his ordinances. Saith he, “Sanctify
   yourselves,” etc., “and on the third day I will come.” God is a great God,
   with whom we have to do. It is not good to have carnal boldness in our
   accesses and approaches to him; and therefore he teaches us that there is a
   preparation due. And what weight God lays upon this, you may see, 2 Chron.
   xxx. 18–20. A multitude of people came to the sacrifice of the passover;
   but, saith he, “They had not cleansed themselves,” — there was not due
   preparation: but “Hezekiah prayed for them, saying, The good Lord pardon
   every one that prepareth his heart to seek God, the Lord God of his fathers,
   though he be not cleansed according to the purification of the sanctuary.
   And the Lord hearkened to Hezekiah, and healed the people.” Perhaps the
   people might have thought it enough that they had their personal
   qualification, — that they were believers, — that they had prepared their
   hearts to seek the Lord God of their fathers, — a thing most persons trust
   unto in this matter. No; saith the king, in praying for them, “They did
   prepare their hearts for the Lord God of their fathers; but they were not
   prepared according to the purification of the sanctuary.’’ There is an
   instituted preparation as well as a personal disposition; which, if not
   observed, God will smite them. God had smote the people, — given them some
   token of his displeasure: they come with great willingness and desire to be
   partakers of this holy ordinance; yet because they were not prepared
   according to the purification of the sanctuary, God smites them.

   It was an ordinance of God that Paul had to perform, and we would have
   thought it a thing that he might easily have done without any great
   forethought; but it had that weight upon his spirit, Rom. xv. 30, 31, that,
   with all earnestness, he begs the prayers of others, that he might be
   carried through the performance of it: “Now I beseech you, brethren, for the
   Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive
   together with me in your prayers to God for me; that my service which I have
   for Jerusalem may be accepted of the saints.” He had a service to do at
   Jerusalem. He was gathering the contributions of the saints (an ordinance of
   God), to carry them up to the poor of Jerusalem; and it was upon his heart
   that this his service might find acceptance with them; therefore he begs
   with all his soul, “I beseech you, brethren,” etc.: so great weight did he
   lay upon the performance of an ordinance that one would think might be
   easily passed over without any great regard.

   The caution we have, Eccles. v. 1, is to the same purpose: “Keep thy foot
   when thou goest into the house of God, and be more ready to hear, than to
   give the sacrifice of fools: for they consider not that they do evil.” I
   shall not stand upon the particular exposition of any of these expressions;
   but it is a plain caution of diligent consideration of ourselves in all
   things we have to do in the house of God. A bold venturing upon an ordinance
   is but “the sacrifice of fools.” “Keep thy foot,” — look to thy affections;
   “be more ready to hear,” saith he, — that is, to attend unto the command,
   what God requires from thee, and the way and manner of it, — “than merely to
   run upon a sacrifice, or the performance of the duty itself.”

   I will name one place more, Ps. xxvi. 6, “I will wash mine hands in
   innocency: so will I compass thine altar, O Lord.”

   I have a little confirmed this general proposition, that all take for
   granted; and I fear we content ourselves for the most part with the state
   and condition of those mentioned, who prepared their hearts to meet the Lord
   God of their fathers, not considering how they may be prepared “according to
   the purification of the sanctuary.” You will ask, “What is that
   preparation?”

   This question brings me to, —

   II. The second general head I propounded to speak unto: I answer, that the
   general preparation that respects all ordinances hath reference unto God, to
   ourselves, to the ordinance itself:—

   1. It hath respect unto God. This is the first thing to be considered; for
   this he lays down as the great law of his ordinances, “I will be sanctified
   in them that come nigh me,” Lev. x. 3. God is, in the first place, to be
   considered in all our drawings nigh unto him; as that is the general name of
   all ordinances, — a drawing nigh, an access unto God. “I will be
   sanctified,” etc. Now God is to be considered three ways, that he may be
   sanctified in any ordinance, — as the author, as the object, as the end of
   it. I shall speak only to those things that lie practically before us, and
   are indispensably required of us in waiting upon God in any and every
   ordinance:—

   (1.) Our preparation, in reference unto God, consists in due consideration
   of God as the author of any ordinance wherein we draw nigh unto him. For
   this is the foundation of all ordinances, Rom. xiv. 11, “As I live, saith
   the Lord, every knee shall bow to me, and every tongue shall confess to
   God.” A practical sense of the authority of God in every ordinance, is that
   which is required in the very first place for our preparation. I know full
   well how that the mind of man is [apt] to be influenced by general
   convictions and particular customs. Particular usages, built upon general
   convictions, carry most people through their duties; but that is no
   preparation of heart. There is to be an immediate sense of the authority and
   command of God.

   (2.) We are to consider God in Christ as the immediate object of that
   worship which in every ordinance we do perform. You will ask, “What special
   apprehensions concerning God are particularly necessary to this duty of
   preparation for communion with God in an ordinance?” I answer, Two are
   particularly necessary, that should be practically upon our thoughts in
   every ordinance, — the presence of God, and the holiness of God. As God is
   the object of our worship, these two properties of God are principally to be
   considered in all our preparations:—

   [1.] The presence of God. When Elijah (1 Kings xviii. 27) derided the
   worshippers of Baal, the chief part of his derision was, “He is in a
   journey;” — “You have a god that is absent,” saith Elijah. And the end of
   all idolatry in the world, is to feign the presence of an absent Deity. All
   images and idols are set up for no other end but to feign the presence of
   what really is absent. Our God is present, and in all his ordinances. I beg
   of God I may have a double sense of his presence, —

   1st. A special sense of his omnipresence. God requires that we should put in
   all ordinances a speciality of faith upon his general attributes. Gen.
   xxviii. 16, Jacob, when God appeared unto him, though but in a dream, awaked
   out of sleep, and said, “Surely the Lord is in this place; and I knew it
   not.” I would say so concerning every ordinance whereunto I go; — the Lord
   is in that place. I speak now only concerning his real presence; for if
   idolaters adorn all their places of worship with pictures, images, and
   idols, that they might feign the presence of a god, I ought to act faith
   particularly upon the real presence of the immense and omnipresent God. He
   bids us consider it in the business of his worship, Jer. xxiii. 23, “Am I a
   God at hand, saith the Lord, and not a God afar off?” — “Consider my
   glorious presence is everywhere.” As we ought always, wherever we are, and
   whatever we do, to carry a sense with us of the presence of God, to say,
   “God is here,” that we may not be surprised in our journeys, or in any thing
   that may befall us, — suppose a broken leg or a broken arm, then we may say,
   “God is in this place, and I knew it not;” — so, particularly, where we have
   to do in his ordinances, let there be an antecedent remembrance that God is
   in that place.

   2dly. We are to remember the gracious presence of God. There was a twofold
   presence of God of old; — the one, temporary, by an extraordinary
   appearance; the other, standing, by a continued institution. Wherever God
   made an extraordinary appearance, there he required of his people to look
   upon him to have a special presence. It was but temporary when God appeared
   to Moses in the bush. “Draw not nigh hither,” saith God; “put off thy shoes
   from off thy feet, for the place whereon thou standest is holy ground,”
   because of God’s special appearance: but the next day, as far as I know,
   sheep fed upon that holy ground. It was no longer holy than God’s appearance
   made it so. So he said to Joshua, when he was by Jericho, “Loose thy shoe
   from off thy foot; for the place whereon thou standest is holy,” Josh. v.
   15. It was a temporary appearance of God; there was his special presence. It
   was so on the institution of the tabernacle and temple; God instituted them,
   and gave his special presence to them by virtue of his institution. Our
   Saviour tells us all this is departed under the gospel, John iv. 21, “You
   shall no longer worship God,” saith he, “neither in this mountain, nor yet
   at Jerusalem; but he that worshippeth God must worship him in spirit and in
   truth.” Is there no special presence of God remains, then? Yea, there is a
   special presence of God in all his ordinances and institutions. “In all
   places where I record my name” (as the name of God is upon all his
   institutions), “I will come unto thee, and I will bless thee,” saith God in
   Exod. xx. 24. Let us exercise our thoughts, then, to this especial promised
   presence of God in every ordinance and institution; it belongs greatly to
   our preparation for an ordinance. It was no hard thing for them, you may
   think, of old, where God had put his presence in a place, to go thither, and
   expect the presence of God. Things that are absent are hard; things that are
   present are not so. But it is no harder matter for us to go and expect
   God’s presence in his instituted ordinances now than for them to go to the
   temple; considering [that] God, as the object of our worship, is no less
   present with us.

   [2.] The second property which is principally to be considered in God in his
   ordinances, as he is the object of them, is his holiness. This is the
   general rule that God gives in all ordinances, “Be ye holy, for I the Lord
   your God am holy.” And Joshua, Josh. xxiv. 19 tells the people what they
   were principally to consider in serving the Lord. “We will serve the
   Lord,” say the people. Saith Joshua, “Ye cannot serve the Lord; for he is an
   holy God:” intimating that they were to have due apprehensions of his
   holiness; and without it there is no approaching unto him in his service.
   The apostle gives a great and plain rule to this purpose, Heb. xii. 28, 29,
   “Let us have grace,” saith he, “whereby we may serve God acceptably with
   reverence and godly fear.” What doth he propose, now, as the principal
   reason why he requires this preparation? “For,” saith he, “our God is a
   consuming fire.” What property of God is expressed by this word, “consuming
   fire?” It is the holiness of God, the purity of God’s nature, that can bear
   no corrupt nor defiled thing. It is set forth by that metaphorical
   expression, “a consuming fire.” “As fire is the most pure and unmixed
   element, and so powerful of itself as that it will consume and destroy every
   thing that is not perfectly of its own nature, so is God,” saith he, “ ‘a
   consuming fire;’ and in all your serving of him, and approaches unto him,
   labour to obtain a frame of spirit that becomes them who have to do with
   that God who is so pure and holy.”

   I do but choose out these things, which, in the way of ordinances, I would
   say are (I may say, [I] desire should be) most upon my heart and spirit: I
   might easily enlarge it to other considerations; but let these two
   considerations dwell upon our minds, as our preparation for our access unto
   God, thoughts of his glorious and gracious presence, and of his holiness Ps.
   xciii. 5, “Holiness becometh thine house, O Lord, for ever.” That is the
   second thing with respect to God as the object of all the ordinances of our
   worship.

   (3.) Our preparation respects God as he is the end of ordinances; and that
   to these three purposes, if I could insist upon them:— he is the end of
   them, as we aim in them to “give glory unto him;” he is the end of them, as
   we aim in them “to be accepted with him;” he is the end of them, as we aim
   in them “to be blessed by him.” These are the three things that are our end
   in all ordinances that we celebrate.

   [1.] The first is, the general end of all that we do in this world; we are
   to do all to the glory of God: it is the immediate end of all our worship.
   “If I am a father,” saith he, “where is mine honour?” — “where is my
   glory?” Mal. i. 6. “Do you come to worship? you are to give me honour, as to
   a father; glory, as to a master, as to a lord.” We come to own him as our
   Father, acknowledge our dependence upon him as a Father, our submission to
   him as our Lord and Master; and thus give glory to him. He hath never taken
   one step to the preparing of his heart according to the preparation of the
   sanctuary, in the celebration of ordinances, who hath not designed in them
   to give glory unto God.

   [2.] Another end is, to be accepted with him; according to that great
   promise which you have, Ezek. xliii. 27, “You shall make your
   burnt-offerings upon the altar; and I will accept you, saith the Lord
   God.” It is a promise of gospel times; for it is in the description of the
   new glorious temple. We come to God to have our persons and offerings
   accepted, by Jesus Christ. And, —

   [3.] To be blessed according to his promise, — that “God will bless us out
   of Zion.” What the particular blessings are we look for in particular
   ordinances, in due time, God assisting, I shall acquaint you with, when we
   come to the special and particular preparation for that ordinance we aim at;
   but this is necessary to all, and so to that.

   2. This preparation respects ourselves. There are three things which I
   desire my heart may be prepared by, in reference to the ordinances of
   God:—

   (1.) The first is indispensably necessary, laid down in that great rule, Ps.
   lxvi. 18, “If I regard iniquity in my heart, the Lord will not hear me;” —
   that I bring a heart to ordinances without regard to any particular
   iniquity. We have the dreadful instance of Judas, who came to that great
   ordinance of the passover with regard to iniquity in his heart, — which
   particular iniquity was covetousness, — and went away with the devil in his
   whole mind and soul.

   Ezek. xiv. 4 is another place to this purpose, “Therefore speak unto them,
   and say unto them, Thus saith the Lord God; Every man of the house of Israel
   that setteth up his idols in his heart, and putteth the stumbling-block of
   his iniquity before his face, and cometh to the prophet; I the Lord will
   answer him that cometh, according to the multitude of his idols.” There is
   no more effectual course in the world to make poor souls incorrigible, than
   to come to ordinances, and to be able to digest under them a regard to
   iniquity in our hearts. If we have idols, God will answer us according to
   our idols. What is the answering of men according to their idols? Why,
   plainly, it is this, allotting them peace while they have their idols: “You
   shall have peace with regard to iniquity; you come for peace, take peace;
   — which is the saddest condition any soul can be left under: you shall have
   peace and your idols together.” Whenever we prepare ourselves, if this part
   of our preparation be wanting, — if we do not all of us cast out the idols
   of our hearts, and cease regarding of iniquity, — all is lost.

   (2.) The second head of preparation on our own part is self-abasement, out
   of a deep sense of the infinite distance that is between God and us, whom we
   go to meet. “I have taken upon myself to speak to the great possessor of
   heaven and earth, who am but dust and ashes.” Nothing brings God and man so
   near together as a due sense of our infinite distance. Isa. lvii. 15, “Thus
   saith the high and lofty One that inhabiteth eternity, whose name is Holy; I
   dwell in the high and holy place, with him also that is of a contrite and
   humble spirit.”

   (3.) A heart filled with love to ordinances is a great preparation for an
   ordinance. How doth David, in the 84th Psalm, pant and long and breathe
   after the ordinances of God! To love prayer, to love the word, is a great
   preparation for both. To love the presence of Christ in the supper, is a
   great preparation for it, — to keep an habitual frame of love in the heart
   for ordinances.

   I would not load your memories with particulars. I mention plain practical
   things unto those for whose spiritual welfare I am more particularly
   concerned; that we may retain them for our use, and know them for ourselves:
   and they are such as I know, more or less (though, perhaps, not so
   distinctly), all our hearts work after: and in these things our souls do
   live.

   3. Our preparation in reference unto any ordinance itself; which consists in
   two things:—

   (1.) A satisfactory persuasion of the institution of the ordinance itself,
   that it is that which God hath appointed. If God should meet us, and say,
   “Who hath required these things at your hand?” and Christ should come and
   tell us, “Every plant that my heavenly Father hath not planted shall be
   plucked up;” or, “In vain do ye worship me; teaching for doctrines the
   commandments of men;” — how would such words fill the hearts of poor
   creatures with confusion, if engaged in such ways that God hath not
   required! We must be careful, then, that, for the substance of the duty, it
   be appointed of God.

   (2.) That it be performed in a due manner. One failure herein, what a
   disturbance did it bring upon poor David! It is observed by many, that,
   search the whole course of David’s life, that which he was most eminent in,
   which God did so bless him for and own him in, was his love to the
   ordinances of God. And I cannot but think with what a full heart David went
   to bring home the ark; with what longings after God; with what rejoicings in
   him; with what promises to himself, what glorious things there would be
   after he had the ark of God to be with him; — and yet, when he went to do
   this, you know what a breach God made upon him, — dashed all his hopes and
   all the good frame in him. God made a breach upon Uzzah; and it is said the
   thing God did displeased David, — it quite unframed him, and threw a damp on
   his joy and delight for the present. But he afterward gathers it up, 1
   Chron. xv. 12, 13, “He spake to the Levites: Sanctify yourselves, both ye
   and your brethren, that ye may bring up the ark of the Lord God of Israel
   unto the place that I have prepared for it. For because ye did it not at the
   first, the Lord our God made a breach upon us, for that we sought him not
   after the due order.” We sought him, saith he, but “not after the due
   order.” And what that due order was he shows in the next verses, where he
   declares that the Levites carried the ark upon their own shoulders, with the
   staves thereon, as Moses commanded, according to the word of the Lord;
   whereas, before, they carried it in a cart, which was not for that service.
   It is a great thing to have the administration of an ordinance in the due
   order. God lays great weight upon it, and we ought to take care that the
   order be observed.

   This is what we have to offer to you concerning the two general
   propositions:— that there is a preparation required of us for the observance
   of all solemn ordinances; and that this preparation consists in a due regard
   to God, to ourselves, and to the ordinance, whatever it be; — to God, as the
   author, as the object, and as the end of ordinances; to ourselves, to remove
   that which would hinder, — not to regard iniquity, — to be self-abased in
   our hearts with respect to the infinite distance that there is between God
   and us, and with a love unto ordinances; with respect unto the ordinance
   itself, that it be of God’s appointment for the matter and manner. These
   things may help us to a due consideration whether we have failed in any of
   them or not.

   I have mentioned nothing but what is plain and evident from the Scripture,
   and what is practicable; nothing but what is really required of us; such
   things as we ought not to esteem a burden, but an advantage: and wherein
   soever we have been wanting, we should do well to labour to have our hearts
   affected with it; for it hath been one cause why so many of us have laboured
   in the fire under ordinances, and have had no profit nor benefit by them. As
   I said before, conviction is the foundation. Custom is the building of most
   in their observation of ordinances. Some grow weary of them; some wear them
   on their necks as a burden; some seek relief from them, and do not find it;
   — and is it any wonder if this great duty be wanting, having neither
   considered God nor ourselves in what we go about? And, above all things,
   take heed of that deceit I mentioned (which is certainly very apt to impose
   itself upon us), that where there is a disposition in the person there needs
   no preparation for the duty. There was a preparation in those whom God broke
   out upon because they were not prepared according to the preparation of the
   sanctuary; that is, in that way and manner of preparation, — they had not
   gone through those cleansings which were instituted under the law.
     _________________________________________________________________

   [5] Delivered January 7, 1669–70.
     _________________________________________________________________

Discourse VI. [6]

   “But let a man examine himself, and so let him eat of that bread, and drink
   of that cup.” — 1 Cor. xi. 28.

   I have been treating, in sundry of these familiar exercises, about communion
   with Jesus Christ in that great ordinance of the Lord’s supper, intending
   principally, if not solely, the instruction of those who have, it may be,
   been least exercised in such duties. I have spoke something of preparation
   for it; and on the last opportunity of this kind, I did insist upon these
   two things:— that there is a preparation required unto the due observance of
   every solemn ordinance; and I did manifest what in general was required to
   that preparation. I have nothing to do at present but to consider the
   application of those general rules to the special ordinance of the supper of
   the Lord; for the special preparation for an ordinance consists in the
   special respect which we have to that ordinance in our general preparation:
   and I shall speak to it plainly, so as that the weakest who are concerned
   may see their interest in it, and have some guidance to their practice.

   And there are two things which may be considered to this purpose:— the time
   wherein this duty is to be performed; and the duty of preparation itself.

   I. The time of the performance of the duty; for that, indeed, regards as
   well what hath been said concerning preparation in general as what shall now
   be farther added concerning preparation in particular, with respect to this
   ordinance.

   Time hath a double respect unto the worship of God, as a part of it (so it
   is when it is separated by the appointment of God himself), and as a
   necessary adjunct of those actions whereby the worship of God is performed;
   for there is nothing can be done but it must be done in time, — the
   inseparable adjunct of all actions.

   And therefore, having proved that a preparation is necessary, I shall prove
   that there is a time necessary; for there can be no duty performed but it
   must be performed, as I said, in some time.

   For the right stating of that, therefore, I shall give you these rules:—

   1. That there is a time antecedent to the celebration of this ordinance to
   be set apart for preparation unto it. The very nature of the duty, which we
   call preparation, doth inevitably include this, that the time for it must be
   antecedent to the great duty of observing the ordinance itself. So, Matt.
   xxvii. 62, the evening before the passover is called “The preparation of the
   passover,” — time set apart for the preparation of it.

   2. The second rule is this, — That there is no particular, set time, neither
   as to the day or season of the day, as to the beginning or ending of it,
   that is determined for this duty in the Scripture; but the duty itself being
   commanded, the time is left unto our own prudence, to be regulated according
   to what duty doth require: so that you are not to expect that I should
   precisely determine this or that time, this or that day, this or that hour,
   so long or so short; for God hath left these things to our liberty, to be
   regulated by our own duty and necessity.

   3. There are three things that will greatly guide a man in the determination
   of the time which is thus left unto his own judgment, according to the
   apprehension of his duty:—

   (1.) That he choose a time wherein the preparation of it may probably
   influence his mind and spirit in and unto the ordinance itself. Persons may
   choose a time for preparation when there may be such an interposition of
   worldly thoughts and business between the preparation and the ordinance,
   that their minds may be no way influenced by it in the performance and
   observation of the duty. The time ought to be so fixed, that the duty may
   leave a savour upon the soul unto the time of the celebration of the
   ordinance itself. Whether it be the preceding day, or whether it be the same
   day, the work is lost unless a man endeavours to keep up a sense of those
   impressions which he received in that work.

   (2.) Providential occurrences and intimations are great rules for the
   choosing of time and season for duties. Paul comes to Athens, Acts xvii.,
   and in all probability he intended not to preach immediately upon his
   journey; — he intended to take some time for his refreshment. But observing
   the wickedness of the place, verse 16, “that they were wholly given to
   idolatry,” and observing their altar to “the unknown God,” verse 23, he laid
   hold of that hint of providence, that intimation given him by God’s
   providence from these things, and immediately fell upon his work; which God
   blessed with great success. There be a thousand ways, if I may so say,
   wherein an observing Christian may find God hinting and intimating duties
   unto him. The sins of other men, their graces, mercies, dangers, may be all
   unto us intimations of a season for duty. Were none of us ever sent to God
   by the outrageous wickedness of others? by the very observation of it? And
   it is a sign of a good spirit, to turn providential intimations into duties.
   The psalmist speaks to that purpose, Ps. xxxii. 8, 9, “I will guide thee
   with mine eye,” saith he. The next words are, “Be ye not as the horse, or as
   the mule, which have no understanding: whose mouth must be held in with bit
   and bridle.” God loves a pliable spirit, that upon every look of his eye
   will be guided to a duty. But those who are like horses and mules, that must
   be held with a strong rein, that will not be turned till God puts great
   strength to it, are possessed with such a frame of spirit as God approves
   not. You are left at liberty to choose a time; but observe any intimation of
   providence that may direct to that time.

   (3.) Be sure to improve surprisals with gracious dispositions; I mean, in
   the approach of solemn ordinances. Sometimes the soul is surprised with a
   gracious disposition, as in Cant. vi. 12, “Or ever I was aware, my soul made
   me like the chariots of Amminadib.” “I knew it not,” saith the church, “I
   was not aware of it; but I found my soul in a special willing manner drawn
   forth to communion with Christ.” Is God pleased at any time to give us such
   gracious surprisals, with a holy disposition to be dealing with him? — it
   will be the best season; let it not be omitted.

   These things will a little direct us in the determination of the time for
   preparation; which is left unto our own liberty.

   4. Take care that the time designed and allotted does neither too much
   intrench upon the occasions of the outward man, nor upon the weakness of the
   inward man. If it doth, they will be too hard for us. I confess, in this
   general observation which professors are fallen into, and that custom which
   is in the observation of duties, there is little need to give this rule. But
   we are not to accommodate our rule unto our corruptions, but unto our
   duties: and so there is a double rule in Scripture fortifies this rule. The
   one is that great rule of our Saviour, that “God will have mercy, and not
   sacrifice.” Where these duties of observing sacrifices do sensibly intrench
   upon duties of mercy, God doth not require it; which hath a great regard
   even unto our outward occasions. And the other rule is this, — that bodily
   exercise profits little. When we assign so long a time as wearies out our
   spirits, and observe the time because of the time, it is bodily exercise,
   when the vigour of our spirits is gone; which is a sacrifice God delights
   not in. As Jacob told Esau, if the cattle were driven beyond their pace they
   would die; so we find by experience, that though with strong resolutions we
   may engage unto duties in such a manner as may intrench upon these outward
   occasions or those weaknesses, they will return, and be too hard for us, and
   instead of getting ground, they will drive us off from ours: so that there
   is prudence to be required therein.

   5. Let not the time allotted be so short as to be unmeet for the going
   through with the duty effectually. Men may be ready to turn their private
   prayers into a few ejaculations, and going in or out of a room may serve
   them for preparation for the most solemn ordinance. This hath lost us the
   power, the glory, the beauty of our profession. Never was profession held up
   to more glory and beauty, than when persons were most exact in their
   preparation for the duties of their profession; nothing will serve their
   turn, but their souls having real and suitable converse with God as unto the
   duty that lies before them.

   6. The time of preparation is to be extended and made more solemn upon
   extraordinary occasions. The intervention of extraordinary occasions must
   add a solemnity to the time of preparation, if we intend to walk with God in
   a due manner. These extraordinary occasions may be referred to three
   heads:— particular sins; particular mercies; particular duties:—

   (1.) Is there an interveniency upon the conscience of any special sin, that
   either the soul hath been really overtaken with, or that God is pleased to
   set home afresh upon the spirit? — there is then an addition to be made unto
   the time of our preparation, to bring things to that issue between God and
   our souls that we may attend upon the ordinance, to hearken what God the
   Lord will now speak; and then he will speak peace. This is the first,
   principal, extraordinary interveniency that must make an addition to the
   time of preparation for this ordinance.

   (2.) The interveniences of mercies. The ordinance hath the nature of a
   thank-offering, and is the great medium or means of our returning praise
   unto God that we can make use of in this world. And then are we truly
   thankful for a temporal mercy, when it engages our hearts to thank God for
   Christ, by whom all mercies are blessed to us. Hath God cast in any special
   mercy? — add unto the special preparation, that the heart may be fit to
   bless God for him who is the fountain and cause of all mercies.

   (3.) Special duties require the like. For it being the solemn time of our
   renewing covenant with God, we stand in need of a renewal of strength from
   God, if we intend to perform special duties; and in our renewing covenant
   with God, we receive that especial strength for these special duties.

   These rules I have offered you concerning the time of this great duty of
   preparation which I am speaking unto; and I shall add one more, without
   which you will easily grant that all the rest will fall to the ground, and
   with which God will teach you all the rest; and that is, be sure you set
   apart some time. I am greatly afraid of customariness in this matter.
   Persons complain that, in waiting upon God in that ordinance, they do not
   receive that entertainment at the hand of God, that refreshment, which they
   looked for. They have more reason to wonder that they were not cast out, as
   those who came without a “wedding garment.” That is not only required of us,
   that we come with our wedding garment, which every believer hath, but that
   we come decked with this garment. A man may have a garment that may fit very
   ill, very unhandsomely about him. The bride decks herself with her garments
   for the bridegroom. We are to do so for the meeting with Christ in this
   ordinance, — to stir up all the graces God hath bestowed upon us, that we
   may be decked for Christ. There lies the unprofitableness under that
   ordinance, — that though God has given us the wedding garment, we are not
   cast out, yet we take not care to deck ourselves, that God and Christ may
   give us refreshing entertainment when we come into his presence. Our failing
   herein evidently and apparently witnesses to the faces of most professors
   that this is the ground of their unprofitableness under that ordinance. So
   much for the time.

   II. I shall now speak a little to the duty itself of preparation for that
   ordinance; remembering what I spake before of preparation in general unto
   all solemn ordinances, which must still be supposed.

   Now, the duty may be reduced to these four heads:— meditation; examination;
   supplication; expectation. And, if I mistake not, they are all given us in
   one verse; and though not directly applied to this ordinance, yet to this,
   among other ways, of our intimate communion with Christ, Zech. xii. 10, “I
   will pour upon the house of David, and upon the inhabitants of Jerusalem,
   the spirit of grace and of supplications: and they shall look upon me whom
   they have pierced, and they shall mourn for him, as one mourneth for his
   only son, and shall be in bitterness for him, as one that is in bitterness
   for his first-born.” There is, — 1. Meditation: “They shall look upon
   him;” this is no otherwise to be performed but by the meditation of faith.
   Our looking upon Christ is by believing meditation. Looking argues the
   fixing of the sight; and meditation is the fixing of faith in its actings.
   Looking is a fixing of the eye; faith is the eye of the soul: and to look,
   is to fix faith in meditation. And there is, — 2. Examination; which
   produceth the mourning here mentioned. For though it is said, “They shall
   mourn for him,” it was not to mourn for his sufferings, for so he said,
   “Weep not for me,” — but to mourn upon the account of those things wherein
   they were concerned in his sufferings. It brings to repentance, which is the
   principal design of this examination. 3. There is supplication; for there,
   shall be poured out a spirit of grace and supplication. And, 4. There is
   expectation; which is included also in that of looking unto Christ.

   1. The first part of this duty of preparation consists in meditation; and
   meditation is a duty that, by reason of the vanity of our own minds, and the
   variety of objects which they are apt to fix upon, even believers themselves
   do find as great a difficulty therein as any.

   I shall only mention those special objects which our thoughts are to be
   fixed upon in this preparatory duty; and you may reduce them to the
   following heads:—

   (1.) The principal object of meditation, in our preparation for this
   ordinance, is the horrible guilt and provocation that is in sin. There is a
   representation of the guilt of sin made in the cross of Christ. There was a
   great representation of it in the punishment of angels; a great
   representation of it is made in the destruction of Sodom and Gomorrah; and
   both these are proposed unto us in a special manner, 2 Pet. ii. 4–6, to set
   forth the heinous nature of the guilt of sin: but they come very short, —
   nay, give me leave to say, that hell itself comes short, — of representing
   the guilt of sin, in comparison of the cross of Christ. And the Holy Ghost
   would have us mind it, where he saith, “He hath made him sin for us,” 2 Cor.
   v. 21. “See what comes of sin,” saith he, “what demerit, what provocation
   there is in it.” To see the Son of God praying, crying, trembling, bleeding,
   dying; God hiding his face from him; the earth trembling under him; darkness
   round about him; — how can the soul but cry out, “O Lord, is this the effect
   of sin? is all this in sin?” Here, then, take a view of sin. Others look on
   it in its pleasures and the advantages of it, and cry, “Is it not a little
   one?” as Lot of Zoar; but look on it in the cross of Christ, and there it
   appears in another hue. “All this is from my sin,” saith the contrite soul.

   (2.) The purity, the holiness, and the severity of God, that would not pass
   by sin, when it was charged upon his Son. “He set him forth,” Rom. iii. 25,
   “to declare his righteousness.” As there was a representation of the guilt
   of sin, so there was an everlasting representation of the holiness and
   righteousness of God in the cross of Jesus Christ. “He spared him not.” And
   may [not] the soul say, “Is God thus holy in his nature, thus severe in the
   execution of his wrath, so to punish and so to revenge sin, when his Son
   undertook to answer for it? How dreadful is this God! How glorious! What a
   consuming fire!” It is that which will make sinners in Zion cry, “Who among
   us shall dwell with the devouring fire? who among us shall dwell with
   everlasting burnings?” Isa. xxxiii. 14. Consider the holiness and the
   severity of God in the cross of Christ, and it will make the soul look about
   him, how to appear in the presence of that God.

   (3.) Would you have another object of your meditation in this matter? — let
   it be the infinite wisdom and the infinite love of God, that found out this
   way of glorifying his holiness and justice, and dealing with sin according
   to its demerit. “God so loved the world,” John iii. 16, “that he gave his
   only begotten Son.” And, “Herein is love,” — love indeed! 1 John iv. 10,
   “that God sent his Son to be the propitiation for our sins.” And the
   apostle, Eph. iii. 10, lays it upon “the manifold wisdom of God.” Bring
   forth your faith; be your faith never so weak, never so little a reality, do
   but realize it, and do not let common thoughts and notions take up and
   possess your spirits. Here is a glorious object for it to work upon, — to
   consider the infinite wisdom and love that found out this way. It was out of
   love unsearchable. And now, what may not my poor, sinful soul expect from
   this love? what difficulties can I be entangled in, but this wisdom can
   disentangle me? and what distempers can I be under, but this love may heal
   and recover? “There is hope, then,” saith the soul, in preparation for these
   things.

   (4.) Let the infinite love of Jesus Christ himself be also at such a season
   had in remembrance. Gal. ii. 20, “Who loved me, and gave himself for me.”
   Rev. i. 5, “Who loved us, and washed us from our sins in his own blood.”
   Phil. ii. 6–8, “Who, being in the form of God, thought it not robbery to be
   equal with God, but humbled himself, and became obedient unto death, even
   the death of the cross.” 2 Cor. viii. 9, This was “the grace of our Lord
   Jesus Christ, that though he was rich, yet for your sakes he became poor,
   that ye through his poverty might be rich.” The all-conquering and
   all-endearing love of Christ is a blessed preparative meditation for this
   great ordinance.

   (5.) There is the end, what all this came to. This guilt of sin, this
   holiness of God, this wisdom of grace, this love of Christ; what did all
   this come to? Why, the apostle tells us, Col. i. 20, “He hath made peace
   through the blood of his cross.” The end of it all was to make peace between
   God and us: and this undertaking issued in his blood; that was able to do
   it, and nothing else, — yea, that hath done it. It is a very hard thing for
   a soul to believe that there is peace made with God for him and for his sin;
   but really trace it through these steps, and it will give a great deal of
   strength to faith. Derive it from the lowest, the deepest pit of the guilt
   of sin, carry it into the presence of the severity of God, and so bring it
   to the love of Christ; and the issue which the Scriptures testify of all
   these things was, — to make peace and reconciliation.

   Some may say, that they would willingly meditate upon these things, but they
   cannot remember them, they cannot retain them, and it would be long work to
   go through and think of them all, and such as they have not strength and
   season for.

   I answer, — First. My intention is not to burden your memory or your
   practice, but to help your faith. I do not prescribe these things, as all of
   them necessary to be gone through in every duty of preparation; but you all
   know they are such as may be used, every one of them, singly in the duty;
   though they that would go through them all again and again would be no
   losers by it, but will find something that will be food and refreshment for
   their souls. But, —

   Secondly. Let your peculiar meditation be regulated by your peculiar present
   condition. Suppose, for instance, the soul is pressed with a sense of the
   guilt of any sin, or of many sins, let the preparative meditation be fixed
   upon the grace of God, and upon the love of Jesus Christ, that are suited to
   give relief unto the soul in such a condition. Is the soul burdened with
   senselessness of sin? doth it not find itself so sensible of sin as it would
   be, but rather, that it can entertain slight thoughts of sin? — let
   meditation be principally directed unto the great guilt of sin, as
   represented in the death and cross of Christ, and to the severity of God as
   there represented. Other things may lay hold upon our carnal affections, but
   if this lay not hold upon faith, nothing will.

   I have one rule more in these meditations:— Doth any thing fall in that doth
   peculiarly affect your spirits, as to that regard which you have to God? —
   set it down. Most Christians are poor in experience, — they have no stock;
   they have not laid up any thing for a dear year or a hard time, — though
   they may have had many tokens for good, yet they have forgot them. When your
   hearts are raised by intercourse between God and yourselves in the
   performance of this duty, be at pains to set this down for your own use; if
   any thing do immediately affect your spirits, you will be no loser by it: it
   is as easy a way to grow rich in spiritual experiences as any I know. This
   is the first part of this duty of preparation; which, with the rules given,
   may be constantly so observed as to be no way burdensome nor wearisome to
   you, but very much to your advantage. The other duties I shall but name, and
   so have done.

   2. There is examination. Examination is the word of my text, and that duty
   which most have commonly spoke unto, that have treated any thing about
   preparation for this ordinance. It respects principally two things, —
   namely, repentance and faith.

   (1.) Our examination as to repentance, as far as it concerns preparation
   unto this duty, may be referred to three heads:—

   [1.] To call ourselves to account whether indeed we have habitually that
   mourning frame of spirit upon us which is required in them who converse with
   God in the cross of Jesus Christ. “They shall look upon me whom they have
   pierced, and mourn.” There is an habitual mourning frame of spirit required
   in us; and we may do well to search ourselves about it, whether it is
   maintained and kept up or no, — whether worldly security and carnal joys do
   not devour it; for spiritual joys will not do it. Spiritual joys will take
   off nothing from spiritual mourning; but worldly security and carnal joy and
   pleasures will devour that frame of spirit.

   [2.] Our examination as to repentance respects actual sins, especially as
   for those who have the privilege and advantage of frequent and ordinary
   participation of this ordinance. It respects the surprisals that have
   befallen us (as there is no man that doeth good, and sinneth not) since we
   received the last pledge of the love of God in the administration of that
   ordinance. Friends, let us not be afraid of calling ourselves to a strict
   account. We have to do with Him “that is greater than we, and knoweth all
   things.” Let us not be afraid to look into the book of conscience and
   conversation, to look over our surprisals, our neglects, our sinful failings
   and miscarriages. These things belong to this preparation, — to look over
   them, and mourn over them also. I would not be thought to myself or you to
   prescribe hard burden in this duty of preparation. It is nothing but what
   God expects from us, and what we must do if we intend any communion with him
   in this ordinance. I may add, —

   [3.] Whether we have kept alive our last received pledges of the love of
   God. It may be, at an ordinance we have received some special intimations of
   the good-will of God. It is our duty to keep them alive in our spirits; and
   let us never be afraid we shall have no room for more. The keeping of them
   makes way for what farther is to come. Have we lost such sensible
   impressions? — there is then matter for repentance and humiliation.

   (2.) Examination also concerns faith; and that in general and in particular.
   In general:— Is not my heart hypocritical? or do I really do what in this
   ordinance I profess? which is, placing all my faith and hope in Jesus
   Christ, for life, mercy, salvation, and for peace with God. And in
   particular:— Do I stir up and act faith to meet Christ in this ordinance? I
   shall not enlarge upon these things, that are commonly spoken unto.

   3. The third part of our preparation is supplication; that is, adding prayer
   to this meditation and examination. Add prayer, which may inlay and digest
   all the rest in the soul. Pray over what we have thought on, what we have
   conceived, what we have apprehended, what we desire, and what we fear;
   gather all up into supplications to God.

   4. There belongs unto this duty expectation also; that is, to expect that
   God will answer his promise, and meet us according to the desire of our
   hearts. We should look to meet God, because he hath promised to meet us
   there; and we go upon his promise of grace, expecting he will answer his
   word, and meet us: not going at all adventures, as not knowing whether we
   shall find him or not. God may, indeed, then surprise us; as he did Jacob,
   when he appeared unto him, and made him say, “God is in this place, and I
   knew it not,” — but we go where we know God is. He hath placed his name upon
   his ordinances, and there he is. Go to them with expectation, and rise from
   the rest of the duties with this expectation.

   This is the substance of what might be of use to some in reference unto this
   duty of preparation for this great and solemn ordinance, which God hath
   graciously given unto any of you the privilege to be made partakers of.

   Have we failed in these things, or in things of a like nature? — let us
   admire the infinite patience of God, that hath borne with us all this while,
   — that he hath not cast us out of his house, — that he hath not deprived us
   of these enjoyments; which he might justly have done, when we have so
   undervalued them as far as lay in us, and despised them, — when we have had
   so little care to make entertainment for the receiving of the great God and
   our Lord Jesus Christ, who comes to visit us in this ordinance. We may be
   ready to complain of what outward concerns in and about the worship of God
   some have been deprived of; we have infinite more reason to admire that
   there is any thing left unto us, — any name, any place, any nail, any
   remembrance in the house of God, considering the rega