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table things, wherein it was not possible for God to lie, we might have abundant consolation. And therefore, the circumcision of Abraham, which was then the sacrament of initiation, to which, in the Christian church, baptism succeeded, is called 'a seal of the righteousness of faith."* And the cup in this ordinance of the Lord's supper, is said by the Apostle to be the New Testament in the blood of Christ.'† Now what else can be understood by that synecdoche, that the cup is the New Testament, but only that it is a seal set to the New Testament;—the last will of our Lord Jesus Christ, and that covenant which he hath ratified with us in his blood? Thus, therefore, it is called a seal because it is a confirmation of the covenant made between God and man; even as a seal is a confirmation of any agreement between man and man."

The same learned and pious divine, by way of illustrating the operation and effect of the holy sacrament in this view of it, makes the following remarks: "The brief tenor of this covenant you have expressly contained in those few words, 'He that believeth-shall be saved.” And to this covenant the sacrament is affixed as a seal. And in it, there are two things that admit of sealing:

The tenor of the covenant itself,

Our propriety and interest in the mercy promised. *Rom. iv. 11. 1 Cor. xi. 25. Vide, also, Luke xxii. 20. St. Mark xvi. 16.

"The tenor of the covenant consists in this: if I believe, I shall be saved. Our interest and propriety in the covenant consists in this: But I do believe, and therefore, I shall be saved.

"Now each of these may be sealed unto the soul; and accordingly there is a two-fold sealing: An external sealing by the sacrament,

An internal sealing by the Spirit.

"Of these, the external sealing only, respects the sacrament. For, in this ordinance, God seals unto me, that if I believe on the Lord Jesus, I shall be saved; and gives me a visible pledge of this promise, that as sure as I eat of the sacramental bread and drink of the wine, so surely upon my faith, I shall inherit eternal life. And this, indeed, is the most proper sealing use which the sacrament hath.

"But the internal sealing of the Spirit in our own consciences, respects our peculiar right and interest in this covenant For, though the sacrament seals to me, that if I believe, I shall be saved; yet, it doth not properly seal and attest to me, that I do believe, and therefore, shall be saved. But this is the work of the Holy Ghost, the Spirit of adoption, which seals us up unto the day of redemption; and works in the hearts of many believers a full assurance, that grace is already wrought in them, and that glory shall hereafter be bestowed upon them.

"And thus you see what it is, that the sacrament seals to. Principally and primarily, it seals to the

truth of the conditional covenant, as a pledge of God's veracity; but secondarily, it seals also, to our faith, as it is a means instituted by God for the strengthening and increasing of it.”*

Whenever we approach the Lord's table, we may, with the eye of faith, as it were, behold the God whom we have offended, "bowing the heavens," and coming down to meet us; not as we might reasonably expect, arrayed in the garments of vengeance and armed with the thunders of Sinai; but clothed in the robes of mercy, and holding forth the sceptre of grace to every returning sinner. We may behold him surrounded with the mild and attractive lustre of benevolence, as "God in Christ reconciling the world unto himself, not imputing their trespasses unto them," and proclaiming "peace-peace to them that are afar off and to them that are nigh" through the blood of the cross. It is the feast of our reconciliation with God: the place of friendly meeting; the point of union between our sinful souls and the thrice Holy One from whom we have been alienated by transgression. He who so loved the world, as to give his only begotten son, that whosoever believeth on him might not perish, but have everlasting life, at every celebration of this sacrament, as it were, makes a repeated proffer of the unspeakable gift; ratifying and confirming with all the binding solem

*Bishop Hopkins's works, 8vo. ed. 2d. vol. p. p. 439–442.

nity of his appointed seal, the covenant blessings which he has promised to the receivers of the gift.

How great beyond description, then, are the benefits which the true believer enjoys in the devout reception of this seal of the covenant! God, on his part, proffers the Lord Jesus Christ, in all the glories of his redeeming offices; in all the riches of his merits and grace; in all the fulness of his exceeding great and precious promises. And the believer, on his part, in all the humility and gratitude of a sincerely devoted heart, says, "I receive the Lord Jesus Christ, as he is freely offered, to be my Prophet, Priest, and King; I rely on his merits; I submit to his grace; and I embrace his promises to be my 'portion and heritage for ever, for they are the very joy of my heart." Thus, this holy and interesting covenant is publicly signed and sealed by both the contracting parties. The Lord God receives a revenue of glory from the sanctified affections and devoted services of the redeemed sinner-and the redeemed sinner, thus brought nigh to the Lord God in the bonds of a holy covenant, receives the pure joys, and unspeakable benefits which arise from the assurance of faith. "Why should I longer doubt," he may say, "since God has made 'an everlasting covenant with me, ordered in all things, and sure?" O precious new covenant! ratified by the blood of Calvary, and now solemnly confirmed to me, by the instituted and acknowledged seal of Heaven! What are its terms? 'I

WILL BE THEIR GOD; THEY SHALL BE MY PEOPLE, AND THEIR SINS AND INIQUITIES WILL I REMEMBER

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The benefits to be derived from the Lord's Supper, considered as an act of Communion.

ANOTHER benefit to be derived from a reception of the Lord's supper, is, the maintenance and enjoyment of communion with God and his people. It is with reference to this end of its institution, that the sacrament is called the "Holy Communion."

When, in the Apostles' Creed, we profess to believe in the "Holy Catholic Church, and the Communion of saints," there is an acknowledgment of our faith, not only in the sanctity and universality of the church, but also in its unity, and the close connexion which exists between the different divisions of the household of faith as members of the one mystical body of Jesus Christ. The communion of saints, is not confined to the church on earth; but there is a sweet and mysterious fellowship, between redeemed sinners, still confined in the prison of the flesh and engaged in

*Jer xxxi. 33. Heb. x. 17.

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