Here we may receive the pardon and forgiveness of our sins. This is that great blessing of the new covenant, which makes way for all other blessings, by taking down that wall of partition which separated between us and God, and hinders good things from us: it is the matter of that promise which comes in as a reason for all the rest—I will do so and so for them, "for I will be merciful to their unrighteousness." This is that great blessing which Christ died to purchase for us: his blood was shed for many, for the remission of sins; and perhaps he intimated this to be in a special manner designed by him in his sufferings, when the first word we find recorded that he spoke, after he was nailed to the cross, was, "Father, forgive them;" which seems to look not only to those that had an immediate hand in his death, but to those that are remotely accessary to it, as all sinners are, though they know not what they do.

The everlasting gospel is an act of indemnity—an act of oblivion we may call it, for it is promised that our sins and iniquities he will remember no more: it is indeed an act of grace; repentance and remission of sins is by it published in Christ's name to all nations. It is proclaimed to the rebels, that, if they will lay down their arms, acknowledge their offence, return to their allegiance, approve themselves good subjects for the future, and make the merits of him whom the Father hath appointed to be the Mediator, their plea in suing out their pardon, the offended Prince will be reconciled to them, their attainder shall be reversed, and they shall not only be restored to all the privileges of subjects, but advanced to the honours and advantages of favourites. Now it concerns us all to be able to make it out that we are entitled to the benefit of this act, that we are qualified, according to the tenor of it, for the favour intended by it; and if we be so indeed, in the Lord's Supper we receive that pardon to us in particular, which in the gospel is proclaimed to all in general. We do here receive the atonement, as the expression is. God hath received it for the securing of his honour, and we receive it for the securing of our happiness and comfort; we claim the benefit of it, and desire to be justified and accepted of God for the sake of it.

This sacrament should therefore be received with a heart thus lifting up itself to God: "Lord, I am a sinner, a great sinner, I have done very foolishly; forfeited thy favour, incurred thy displeasure, and deserve to be for ever abandoned by thee. But Christ died; yea rather, is risen again, hath finished transgression, made an end of sin, made reconciliation for iniquity, and brought in an everlasting righteousness; he gave his life a ransom for many, and if for many, why not for me? In him a free and full remission, is promised to all penitent, obedient believers; by him all that believe are justified, and to them there is no condemnation. Thou, even thou, art he that blot-test out their transgressions for thine own sake, and art gracious and merciful; nay, thou art faithful and just to forgive them their sins. Lord, I repent,—I believe, and take the benefit of those promises, those exceeding great and precious promises, which are to my soul as life from the dead. I flee to this city of refuge, I take hold of the horns of this altar; here I humbly receive the forgiveness of my sins, through Jesus Christ, the great propitiation, to whom I entirely owe it, and to whom I acknowledge myself infinitely indebted for it, and under the highest obligations imaginable to love him, and live to him. He is the Lord our righteousness, so accept I him: let him be made of God to me righteousness, and I have enough; I am happy for ever."

—from The Communicant's Companion