of our Lord's institution, which should make it to be highly valued by all chriftians. For as he hath wifely inftitute it for most important ends and uses; fo he will certainly make it effectual unto thefe ends. A little parchment with ink and wax upon it, is itfelf a small thing, yet being of legal authority and institution amongst men, it ferveth to convey a right and title to a great inheritance, and so it becometh highly valuable. The brazen ferpent that was lift up on a pole for healing the Ifraelites, was mean to the outward view; but being of God's appointment, it was effectual for healing, and therefore none would despise it. So the elements in this facrament, however common or mean in themselves, yet being of God's appointment, and confecrate for facred ufes, they are powerful and efficacious to the believing receiver for the great ends of their institution.

Obj. II. We may remember Chrift in the word, and what need is there for doing it in the Sacrament?

Anf. 1ft, It is abominable prefumption to think ourfelves wiler than Jefus Chrift, who is the wisdom of the Father. Hath he thought this ordinance needful, and will any man judge it needlefs?

2dly, The word only presents Chrift unto the ear, but the Lord's fupper fets forth a crucified Chrift unto the Eye.

3dly, There is more than a fimple rememoring of Chrift required in the Lord's Supper; there is allo a renewing of baptifmal engagements, and a ratifying our covenant with God. And befides, our Lord hath referved fome fpecial bleffings and communications to this ordinance, which are noways to be undervalued or flighted.

Obj. III. It is hard to be at so much pains, and to employ fo much time in meditation, examination, prayer, &c. as is requifice to prepare for communicating.

Anf. 1, There are many who do not grudge to be at much pains and travel, and frequently to ha. zard their lives both by fea and land, for a little

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temporal gain. And, will you grudge fome pains to prepare for this ordinance, which feals a right to the unfearchable riches of Christ, and by means whereof you might thro' the divine blessing, be enabled to fubdue your fms, reform your lives, grow in grace, and be made ready for death and judgment? Is not this fpiritual gain better than the gain of a whole world?

2dly, Are there not many who throw away their hours in needlefs pleasures and paftimes? and, with what face can fuch pretend they have not time to examine themselves, and prepare for this bleffed ordinance? What are thefe tranfient pleasures of time you are fo fond of, to the comfortable views of an intereft in Chrift, and of living with him throughout eternity, which may be got at his table?

3dly, Will you be at no pains to please that King and Sovereign to whom you have fworn allegiance, or to obey the command and dying charge of your great Mater and Saviour? That vile impoftor, Mahomet forbade his difciples to drink wine; and this command hath been religiously obferved among them and fhall our renowned Saviour, who is Lord of Angels, and fon of the most high God, injoin us the use of wine in the facrament; and will any of his difciples adventure to difobey him? Tell it not in Gath, publifh'it not in the fireets of Afkelon. Let not this be told among Turks, Jews, Infidels, Atheifts, and the rest of the adverfaries of the christian religion, left they should infult and triumph.

4thly, Our Lord Jefus had a thousand more difficulties and discouragements in the work of our redemption, and yet he did not shrink back, as you do from commnicating. He never objected, The fea is deep, I cannot wade it; the cross is heavy I cannot bear it; the cup is bitter, I cannot drink it; the wrath is terrible, I cannot endure it. He did not plead, tho' he had caufe, the work is hard, it will cost me dear; and I shall meet with an unthankful world, thas

will flight my love, refufe my offers, and defpife my inftitutions. No, he overlooked all that, and went chearfully through his fufferings; with defire have I de fired (faith he) to eat this paffover. The cup that the father hath given me, shall I not drink it ? When the father called him to drink the very dregs of the cup of trembling for you, he readily anfwered, Lo, I come, I delight to do thy will. But when he calls you to take the cup of falvation, and call upon the name of the Lord; what grudging and backdrawing is there with you! Had Chrift fo great defire after the bitter cup of God's wrath on your account; and, have you no defire after the cup of bleffing in the facrament? Did he go fo chearfully to die for you; and are you unwilling to go and feast with him; be aflonifhed, 0 Heavens, at this ingratitude!

How wretched and perverfe a creature is man.!! ftill he would by flying in the face of God's authority: for, when God faid to him, eat not of this forbidden fruit; then he will needs eat, tho' it ruin him. But when God faith, eat of this bread; he is backward to do it, tho' it be for his eternal welfare. O how long doth a patient and merciful God bear with us!

Obj. IV. I am so fated with my wordly business, that I cannot get time to prepare myself in fecret, and give fuch attendance in publick, as is needful; and so I

cannot come.

Anf. ft, Doth not your bufinefs afford you time to eat, drink and fleep, and converfe with unprofitable company; and can you find no time to converse with God in his ordinances, or to prepare yourselves for meeting and dwelling with God throughout eternity?

2dly, Can you have any greater, any better bufi-nefs in the world, than to remember the love of a dying Saviour, to put your fouls in order to meet. with him at his table, and there to feal a covenant

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with him, and receive pledges from him of his pardoning and redeeming love? Is there any buliness on earth preferable to this?

3dly, When fickness and death come, you must find time to attend them whether you will or not; all your business must of neceffity give place to them. And, muft you find time to be fick and die, how foon the fummons cometh; and will you find no time in your health to prepare for fickness and death before they come Now if you would take time duly to prepare for the Lord's Supper, you should not be found unprepared for death; for the fame preparation is needful for both.

Obj. V. But, fay fome, we are not fit for the Lord's table, (and perhaps it is very true); why? we have but loofe lives and converfations, there is fome bad company we cannot be free of, fome fins we cannot get left: and fo we cannot come to the Lord's table..

Anf. ft, God will furely look upon it as no other than a mocking of him, to fay, you are not dreffed for this feaft, when indeed you never went about to make yourselves ready. Nay, he will look upon it as the moft heinous wickedness, for you to go on wilfully in your fins and wicked courfes, and then to make your fins an excufe for the neglect of thefe duties he commands you.

2dly, If you fay, you are not fit for the Lord's fupper here; you must confefs you are lefs fit for the marriage-fupper of the Lamb'above. And, how. can you live one day contentedly in that condition you dare not venture to die in; or, if you die in it, you must be eternally excluded from Heaven ? Confider this, O profane finner, although you may now fit Chrift's charming call to come to his table and remember him, you cannot fit his alarming call to come to his tribunal to answer before him. And how, can you think to look upon that face with comfort at that day, which now you

have no pleasure to behold in the fymbols of bread and wine?

3dly, Let me ask thee, O profane man, do you intend to repent and leave your fins ; or do you not? If you do not intend it, then it is in vain to treat with you, feeing you wilfully make choice of everlasting burnings. But there are few fo gracelefs and wicked, but will fay they have intentions to do it. Well, if your intentions be hearty and fin cere, furely you will put them fpeedily in execution : and if you do this, your objection evanisheth; your bad life can no longer hinder you from this ordi nance, feeing all penitent reforming finners are welcome to Chrift, and to his table alfo, whatever their former lives have been.

Obj. VI. But (faith one) I am not in charity with my neighbours; I am at variance with fuch a perfor that hath injured me; and so I cannot come to the Lord's table.

Anf. 1ft, I do acknowledge, the want of love to our neighbours, and the entertaining of angry ftrife and difcord with them, do very much difcompofe and unfit us for approaching to this feaft of love; and therefore we should use all endeavours to remove these impediments before hand.

2dly, Suppose thy neighbour hath done thee wrong, and given you just ground of difpleasure with him; yet you ought to ufe endeavours to get the dif. ference removed, by feeking to convince him of his fault, and fhewing your readiness to forgive him, and be reconciled with him.

3dly, Suppofe thy neighbour, after all chriftian methods taken with him, perfifts in his injuries without repentance or reparation; it is no unchari. tablenefs to be difpleafed with him, if thy anger keep within juft bounds, and thou dost not hate his perfon, or ftudy revenge against him. The Apoftle faith, Eph. iv. 26. Be angry and fin not. Whence we fee, that anger may be feparated from fin. Now, what

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