A Childs Patrimony, Part 2 · Chapter 5
CHAP. V. The Sacrament of the Lords Supper, The myſterie thereof. Graces required in thoſe, who come to this Table. In caſe theſe Graces be wanting, what is to be done. Of Mans worthineſſe.
AND now, Childe, having made ſome diſcoverie unto thee of thoſe our maſter▪ ſinnes and corruptions, which moſt diſhonour our outward man, and diſturb our inward peace: And having ſupplied unto thee ſome proviſion for the better ſubduing thereof, I ſhall now for thy better proviſion and preparation alſo, put thee in minde of two extraordinary and ſolemne approaches, both before the Lord, and both in the face of the Lords congregation. In the one (the Sacrament of the Lords Supper) we profeſſe, by faith, to be one with Chriſt, and by union with Him to partake of all His honour and glory. In the other (falſly by ſome called a Sacrament alſo) they, who were two, are made one, joyned together in ſo ſtraight a band, that nothing but death, or that which is worſe and more deſtroying then death, can diſſolve.
We muſt be well adviſed before we approach to either of theſe ordinances, for it is for life. It was well anſwered by one, who was asked why he took ſo much pains, and was ſo curious about his work; it is, ſaid he, becauſe I work to eternitie mPing… aete…ita…i.. Much fitter might the ſame be ſaid in theſe caſes; we muſt walk warily here, we muſt take pains here, for we work to eternitie, we receive to eternitie, and ſo we marry too, to our eternitie; it is for life both, and beyond it, as farre as the heaven is above the earth. A glorious life depends upon the right receiving of the one; ſo do all the comforts of our temporary life depend upon our adviſed entrance into the other. I ſhall give thee ſome inſtructions, for this better proviſion for both. And firſt of the firſt,
The Sacrament of the Lords Supper; therein we ſee the Coſt of our Redemption, and the matter and ſubſtance of our Righteouſneſſe before God, which doth conſiſt, principally, in His body broken upon the croſſe, and His bloud communicated unto us. Theſe holy myſteries received in due manner do inſtrumentally both make us partakers of the grace of that body and bloud which was given for the life of the world; and imparts unto us, even in true and reall, though in myſticall manner, the very perſon of our Lord Himſelf, whole, perfect, and intire together with the communication of His holy Spirit, to ſanctifie us, as it ſanctified Him, that, what merit, force or vertue, there is in His ſanctified Body and Bloud, we freely, fully, and wholly have by this Sacrament. And all this (for the Sacrament in it ſelf is but a corruptible, and earthly creature; and an unlikely inſtrument to work ſuch admirable effects in man) all this reſteth upon the ſtrength of His glorious power, who bringeth to paſſe, that the bread and cup, which He giveth, though true Bread and Wine (for our ſenſes tell us ſo, and in ſuch caſes they cannot be deceived) ſhall be truly the thing promiſed; the fleſh of Chriſt, which is meat indeed; and the bloud of Chriſt, which is drink indeed.
If we underſtand not this, but will ask, How can theſe things be nforeign. Chryſ. in 1. Ad Tim. c. 1. Hom. 1.? we muſt remember; that nothing is hard to the Lord; therefore to Him we muſt pray; that we may be taught of Him, and that His Spirit may reveale it unto us: That is all we are to do, for further queſtion is needleſſe, and fruitleſſe. Very obſervable it is, that in the ſixth of Iohn, o The people finding Chriſt at a place, whereto, byp Verſe 26. an ordinary way and means, they knew, He could not come, fall to wondering, and then to queſtioning, Rabbi, when cameſt thou hither? The diſciples in the 20. of Iohn, when Chriſt appeared to them in farre more ſtrange and miraculous manner, moved no queſtion, but rejoyced greatly in that they ſaw. For why? The one ſort beheld only that in Chriſt, which they knew was more then naturall, but yet their affection was not rapt there-with through any great extraordinary gladneſſe; the other, when they looked on Chriſt, were not ignorant that they ſaw the well-ſpring of their own everlaſting felicitie; The one becauſe they enjoyed not, diſputed; the other diſputed not, becauſe they injoyed. If then the preſence of Chriſt with them did ſo much move, judge what their thoughts and affections were, at the time of this new preſentation of Chriſt pH…ker ec…. Pol. 5, 67. pag. 358., not before their eyes, but within their ſouls. And ſo much for the opening and unfolding of the myſteries which we are to receive; The further manifeſtation we leave to Him, who worketh All in All, according to the pleaſure of His good will.
It follows now, That we conſider how we muſt come addreſſed to this great feaſt of the ſoule, wherein our approach to an earthly banquet gives us good inſtruction; though the perſons inviting, and the cheere to which we are invited are of a very different nature, and yet ſomewhat ſuch a feaſt inſtructs. We come to a common table, ſpecially, if invited thereto by no common perſon, well fitted and prepared, decently and in order; And in caſe we finde our ſtomacks clogged with bad humours or feaveriſhly diſpoſed, we come not at all, or we forbeare to eate. This alluſion Chryſoſtome follows and makes very uſefull in his 27. Hom. upon the firſt Epiſtle to the Corinthians chap. 11. toward the end; but more fully in the following Hom. neere the beginning of the ſame; very full of inſtruction all.
I ſhall follow our plain Catechiſme, and therefrom ſet down theſe requiſites which muſt be in every worthy Communicant, and they are three, ſtrongly enforced and imployed in the ſignes before our eyes.
1. Repentance from dead works; which God gives, and it anſwers, The eating of the Lambe with ſowre hearbes. There I ſee in the Bread (firſt thraſhed, then put into the mill, after in the oven; All this the True Bread went through, before He was made the Shew-Bread to God, the Bread of Life to us) as much as the Church of old did in the qExod. 12. 9.Lambe, which was to be roſted with fire; or in the Manna, which was ground in the mills rNumb. 11. 8.. I ſee in the wine powred forth, That Chriſt powred forth His ſoul unto death; and by Himſelf purged our ſins ſHeb. 1. 3. See Mr: Dearing on that text.. Hence we learn to hate ſin, and to hate it with a perfect hatred, as the only ground of our miſery, the creatures vanitie, and of Gods diſhonour tMr Raynold on the 110. Pſalme, pag. 411, 412.. We ſee it is ſo hatefull unto God, that He will moſt certainly be avenged of it. If he ſpare me, yet He will not ſpare my ſinne (though His own beloved Sonne muſt be puniſhed for it.) O then! how ſhould that be light to me, which was as heavy as a mill ſtone to the ſoul of Chriſt? How ſhould that be in a throne with me, which was upon the Croſſe with Him? How ſhould I allow that to be really in me, which the Lord ſo ſeverely puniſhed, when the guilt thereof was but imputed to His Son? ſo our ſecond Raynolds.
Therefore we ſhould learn with David to hate every evill way, becauſe God hates it, and ſuffers it not to paſſe unpuniſhed; To revenge the quarrell of Chriſt againſt thoſe luſts of ours, which nailed Him; and to crucifie them for Him again; for, for that end was Chriſt crucified, that our old man might be crucified with Him, that the Body of ſin may be, deſtroyed, that hence-forth we ſhould not ſerve ſinne uRom. 6. 6..
What meaſure of ſorrow is required in every Receiver (for it is ſaid, The Land ſhall mourn xZach. 12. 10. 12.) the Prophet doth fully declare where he ſaith, And they ſhall looke on Him, &c.
The ſorrow for ſinne, is ſet forth by our ſorrow for ſuch things, whereof we have the quickeſt ſenſe. And ſuch a ſorrow it is paſt all queſtion, which is laſting, which makes us mourn, as David for his ſonne, every day *2 Sam. 13. 37.. It is a bitter ſorrow, and it is accompanied with loathing yEzech. 6. 9. 43. 20. 43.. How theſe will ſtand together; Godly ſorrow, I mean, and ſpirituall joy, is not to our purpoſe now: But the greater our ſorrow, if it be godly, the greater our joy. The more ſowre our ſinnes, the more ſweet is Chriſt; The more loathing of them, as the alone and greateſt evill, the more prizing of Chriſt, as the only and greateſt good, the choiſeſt of ten thouſands. Whether we have this grace of repentance, the tryall is eaſie; for if we ſorrow after a godly ſort, behold what carefulneſſe it works, what clearing of our ſelves, what indignation, 2 Cor. 7. 11.what feare, what vehement deſire, what zeale, what revenge! Infallible marks theſe of repentance unto life.
It is now with the penitent as once it was, and as ever it will be: A ſorrow to repentance is not a work of a day or two, the hanging down the head like a bulruſh for a day, or an houre, as the cuſtome is. Where there is a breaking the bands of our yoke, there is a making to go upright zLevit. 26. 13.; a conſtant walking with God, as thoſe, that have now communion and fellowſhip with the Father and the Sonne. And though this godly ſorrow is more ſecret in the heart, and there the work alſo of a true penitent is moſt, in the well ordering thereof, and in watching over the iſſues there-from; yet is it not altogether undiſcernable to the outward ſenſe; for as Mr. Dearing aHeb. 2. 11.noteth well; There is no affection in us according to to the fleſh, but, if it be great, it will appeare in its work; much more this which is of the Spirit of God. If thou be ſorrowfull, it will make thy face ſad bDeprendas animi tormenta latentis in aegro Corpore, Juven. Salyr. 9.: if joy be within, it maketh thy countenance merry; if thou have a flattering heart, all the members of thy body will ſtreight ſerve ſo vile a thing; if hatred be within thee, thy body will ſhew it forth in all manner of curſed doing; and there is nothing that can poſſeſſe the minde, but it leadeth the members in obedience of it. How much more, if the Spirit of God have repleniſhed our mindes, with theſe affections of godly ſorrow, and ſpirituall joy? And ſo much to the firſt requiſite.
2. The ſecond is Faith, the hand of the ſoul, which the Lord createth and ſtrengthneth, to lay hold on eternall life by Ieſus Chriſt.
In the Sacrament of the Lords Supper we ſee a full Redemption wrought, and a full price paid in His body broken, and bloud poured forth. In the bread and wine (he thatQui dividit perdit. devides deſtroyes the Sacrament) we have a full and compleat nouriſhment, all that the ſoul can deſire. But now, as the mouth is opened, ſo are we filled; As the heart is enlarged, ſo do we receive. If the mouth be ſhut, and the principle of life be wanting, no matter what dainties are ſet before us, or what put in. Therefore we muſt conſider our Intereſt in the Covenant, and whether we can lay hold on a promiſe, for life, reconciliation, and peace: For the bloud of Chriſt and His Body ſerve not for the nouriſhment of any, in whom they have not been as the ſeed of regeneration, both in pardon of ſin, and change of the heart, in which converſion ſtandeth; we muſt remember, Sacraments convert none, but ſtrengthen the converted: To the fainting ſpirit, they are meanes to convey power, they encreaſe ſtrength cIſa. 40. 29.. The Sacraments are as the breaſts of the Church, from which the living childe doth ſuck, and is ſatisfied with conſolations; from which the thirſty ſoul doth milke out, and is delighted with the abundance of her glory dIſa. 66.: But it is the living childe that draweth comfort here, and the inſtrument by which he draweth, is Faith, which is Gods gift, as is Repentance; He gives both.
So then, we muſt examine how provided we come hither, elſe we come to a well of living water, but having nothing to draw: or we are like a veſſell eaſt into the Ocean, which hath no mouth, or, if any, it is ſtopt. The outward man can do its part; it diſcerneth, taſteth, digeſteth, the outward ſignes; But now what inward principle hath my inward man, and what help hath it from all this, in the beholding, taſting, enjoying the ſpirituall part, Chriſt and the influence of His Grace iſſuing therefrom? This is all the Queſtion, and point to be examined; what Faith I have? whoſe work is the ſame, about the ſpirituall part, as is the work of the outward man about the outward. And yet had we all Faith, I mean juſtifying faith, we could not receive all that is offered here: and though we have a weake faith, if true, we ſhall receive ſufficient. Our hearts (as one noteth) cannot comprehend all the wiſdome of God in the wind that bloweth, how He raiſeth it up, or maketh it fall again; how can we underſtand this wiſdome of our uniting unto I…ſus Chriſt? only this we true members can ſay, God hath given us faith, in which we may believe it, and out of which ſuch joy ſhineth in our mindes, as crucifieth the world unto us; how farre our reaſon is from ſeeing it, it skilleth not, it is ſufficient if we can beleeve it.
We beleeve in the Lord our God, yet we know not what is his countenance; we beleeve and apprehend by hope, His glory; yet neither eye can ſee it, nor care can heare it. We beleeve and ſee immortalitie, yet our heart cannot comprehend, the heighth, the breadth, the length, the depth. We beleeve the reſurrection of the dead, yet we cannot underſtand ſuch excellent wiſdome, how life is renewed in the disperſed and ſcattered bones and aſhes. We beleeve our Saviour Chriſt is man, and we have ſeen Him and felt Him; yet how He was man, born of a virgin, all men in the world have no wiſdome to declare. Even ſo we beleeve, that our Saviour Chriſt and we be one, He of us, and we of Him, He the head, we the body, really, ſubſtantially, truly joyned together; not by joynts and ſinewes, but by His ſpirit, of which we have all received; And this unitie I cannot conceive, nor utter, till I know God even as He is, and His hely ſpirit which hath wrought this bleſſing.
But yet, though thus ſecret and undiſcernable this work of faith is; we may take ſome evidence of the life, and operation thereof, by thoſe things, that our underſtanding part doth here, in matters below, and of another, and much inferiour nature;
As thus; My minde, by the velocitie and ſpeed of my apprehenſion, can be many miles off, upon the naming of the things I love: Then ſurely my heart is dull and ſlow, and wants the principle of a new creature, if, by ſo lively repreſentations of the Lord Ieſus Chriſt under theſe ſignes, to nouriſh and cheere me; if I cannot Eagle-like flye up to heaven unto Him, and on that carcaſſe faſten and fixe my faith, thence to draw ſtrength and refreſhing. The ſoul can preſently be one with that, it delights in, be it profit, be it pleaſure; and it ſhould much convince and aſhame us of our flatneſſe herein, a matter of ſuch concernment; And in caſeTremenda myſteria. we finde no ſuch working, then to withdraw our foot being now approaching towards thoſe high, and awfull myſteries: For, if our hearts can open towards the earth, and unite with things there, but are flat and heavy towards Heaven; no working that way where the Treaſure is, the Lord of Glory, then ſurely we are no fit gueſts for this table. For certain it is; That whenſoever our ſoul ſhall feele its union with God in Chriſt, all things below will ſeeme baſe unto it; the ſoul cannot unite with them, nor be ſervant unto them: uſe them ſhe may, but ſhe enjoyes God; her union there, parts, unrivets, and divorceth her from baſe unions and fellowſhips with things below. And ſo much to the ſecond Grace required in the Receiver.
3. The third is Love: Love to God, who loved us firſt; and gave His Sonne, that we might not periſh; Love to to Chriſt, who ſo dearely bought us; a Love as ſtrong as Death; which ſtirres up all the powers of the Body and Soul to love Him again; ſo as we can thinke nothing too much, or too hard to do or ſuffer for Him, who hath ſo abounded towards us. The Hiſtory of His paſſion is more largely ſet down, then is the Hiſtory of His Nativitie, Reſurrection, or Aſcenſion; and for this reaſon it is, That all the circumſtances thereof, are ſo largely ſet down, That our hearts ſhould be enlarged after Chriſt; That we ſhould have largeneſſe of affection to Him, and theſe ſteeped as it were in His bloud, and crucified to His croſſe, and buried in His grave. And as Love to Him, ſo love to our Brother for His ſake *Am…cum in Chriſta, inimic… pro…ter Chriſtum.. It cannot be doubted of in Him, that taſtes of this Love Feaſt; he partakes of that there, which is the cement, that ſodders and joynes us together eSanguis Chriſti coagulum Chriſtianorum., as the graines in one Loafe; or as the ſtones in an Arch▪ one ſtaying up another; or, to ſpeake in the Scriptures expreſſion, as members of one Body, nay, which is yet neerer, as members one of another; we partake in one houſe, at one table, of one bread; here is a neere Communion, and that calls for as neere an union; ſo the Apoſtle reaſons, 1 Cor. 10. 16, 17. One God, one Chriſt, one Spirit, one Baptiſme, one Supper, one Faith; And all this to make us one, That we may keep the unitie of the Spirit in the bond of peace fEph. 4 3.. But above all, The Sacrament of the Supper is ordained for Love. But our love to our enemies, our ſhewing the kindneſſe of the Lord g2 Sam. 9. 3. firſt part. p. 71., that is, returning good for evill; This bleſſing them, who curſe us, this is all the difficultie, and the doubt. And hard it is to corrupt nature. I remember Salvian ſaith, He that thinks he prayeth for his enemy, may be much miſtaken; he ſpeaks, he doth not pray hSi pro adverſario …rare ſe c…git, l…quitur, non pr… catur, lib. 2. pag. 70.. And yet, it is much to conſider, how farre a common and naturall light hath lead ſome here, in this ſtraight way of forgiving an enemy. He was an implacable brother, who ſaid, let me not live, if I be not revenged of my brother; The other brother anſwered, And let not me live, if I be not reconciled to my brother iPlut. d… Frat…rno amere.. And they were brothers too, betwixt whom, we read, never any other contention was, but who ſhould dye for the other kMa…. lib. 1. …. 37.. So ſtrong a naturall affection hath been, and ſo able to endure wrongs, and to right them with good, which is our rule, and (contrary to former cuſtomes lIſid. P…luſ lib. 3. epiſt. 126. 1 Cor 4. 12. 13. …ge Chryſ. ad Pop. Ant. …. Hom. 9. …. foreign. Plu…. de Frat. Am.) wins the Crown or garland. Grace is ſtronger then Nature, it rivets and joynes men together like twin members, eyes, hands, and feet; or like twigs on the ſame root, or ſtalke, which ſtick alwayes together.
But eſpecially, if we ſuppoſe two perſons communicating together at the Table of the Lord; we muſt needs grant, that in this Communion they ſee that, which will reconcile implacableneſſe it ſelf; for there they ſee a free offer of grace and peace, not onelyonly to an enemie once, but to exmitie it ſelf; an infinite debt cancell'd, a tranſgreſſour from the wombe, an infinite tranſgreſſour ſince; yet accepted to mercy. This will beget again a love to God, and to the moſt implacable enemy for Gods ſake; thoughts of this will ſwallow up the greateſt injuries. If our thoughts be upon the Ten thouſand talents, we cannot poſſibly think of requiring the hundred pence; this Chryſoſtome mVol. 5. foreign, &c. Lege Chryſoſt. in cap. 8. ad Rom. Hom. 14. p. 206▪preſſeth very fully and uſefully in his firſt ſermon upon that parable or debtor; We muſt remember alwayes, that much love will follow, as an effect from the cauſe, where many ſinnes are forgiven nLuke 7. 47. Matth. …8. 33▪. We cannot but think on the equitie of this ſpeech, and how inexcuſable it muſt leave an implacable man; I forgave thee all thy debt, ſhouldeſt not thou alſo have had compaſſion on thy fellow ſervants. The ſumme is, and our rule, I muſt love my friend in Chriſt, and my enemie for Chriſt. Catechiſmes are large here, and helps many; and it is hard to meet with new meditations on ſo old a ſubject, handled ſo fully and uſefully by many; but His good ſpirit leade thee by the hand, who leades unto all truth.
It remains onelyonly, that I give ſome ſatisfaction to a queſtion or two; theſe they are.
But how if I finde not theſe graces, Repentance, faith, charitie to be in me: how then? May I go to this Table? or go I as a worthy Communicant?
A weighty Queſtion this, of high and univerſall concernment: For he or ſhe that eats and drinks unworthily, are guilty of the Body and Bloud of the Lord o1. Cor. 11. 27.. The guilt of bloud lieth upon them; Now the Lord ever puts a price upon bloud, even upon the bloud of beaſts; upon the bloud of man, much more; upō that bloud, that was ſhed for man, how great a price! being the bloud of God, and the price of ſouls.
So then we muſt be well adviſed what we do; For if we ſpill mans bloud (as God forbid we ſhould, for bloud cries; yet if we would) we have another bloud to cry unto, which cries for mercy; but if we ſpill this Bloud, and tread it under foot, what then? whither then ſhall we flie for mercy, when, with our own hands, we have plucked down our Sanctuary? We ſpill, we caſt away our right pretious medicine: We muſt then be well adviſed what we do; and be humbled very low for what we have done; even to girding with ſackcloth; and wallowing in duſt. pJer. 6. 26.For who is he, that may not ſay, even in this caſe, Deliver me from bloud guiltineſſe, O Lord the God of my ſalvation q: And bleſſed be God, even the God of our ſalvation, that we can, in His Name, go to bloud for pardon of this crimſon ſinne, even the ſpilling of His Bloud, for ſo three thouſand did before us rActs 2.; And written it is for our example: For when the ſtain of This Bloud was freſh on their hands, and hearts too, yet, being pricked at their hearts for it, even for the ſhedding of that Bloud, they cryed to that Bloud, and were pardoned. And ſo having premiſed this, I come to the queſtion, which hath two branches, and ſo ſhall have a double anſwer briefly; firſt to the firſt branch.
If theſe graces be wanting, may I go? Queſt. 1
It is not ſafe. If thy caſe be ſo wanting upon the ballance, Anſw. thou mayeſt more ſafely go to other ordinances for ſupply: others there are, appointed by God to caſt down the looſe and preſumptuous, as this ſerves to raiſe up the humble, to nouriſh the faithfull Soul. For tell me, what communion hath a proud haughty perſon with an humbled Lord? What hath an unbroken heart to do, with a broken Chriſt? What reliſh can a dead man take in the ſweeteſt dainties? What pardon can an implacable man expect from the Lord, who paid our debt, to the utmoſt farthing? What comfort can that ſoul fetch from ſeeing bloud poured out for him, who cannot at leaſt, poure out his ſoul▪ in confeſſions before Him? Anſwer thy ſelf at this point: for, if I anſwer, I muſt needs ſay, though to the confuſion of my own face, that certainly, there is required of every communicant, that there be ſome Analogie, proportion, conformitie or agreement betwixt our hearts, the frame of them, and the great duty or imployment we are upon; I mean thus; That we bring mortified luſts before a crucified Lord; a bruiſed ſpirit before a broken Body; a ſoul fitly addreſſed to ſuch a feaſt: Some drops of mercy in a free and full forgiveneſſe of treſpaſſes againſt us, before ſuch an Ocean of mercy ſwallowing up the guilt of ſo many treſpaſſes againſt Him.
And ſurely though I define nothing at this point, yet truth there is in what I ſay, For I remember Chryſoſtome ſaith ſforeign., That Diſcipl… onelyonly are to come to this holy Table, ſuch, who are taught from Chriſts mouth, and live according to what they are taught. And the danger of not being ſuch an one, and yet coming to this feaſt, is certainly very great too, for the Father addes in that ſame place tforeign.; That he would rather ſuffer his own heart bloud to be ſpilt, then that he would give the bloud of Chriſt to a man of unclean hands, of an impure life, and known ſo to be; to an unworthy Communicant and diſcovered to come unnworthily uforeign.. If the danger be ſuch in giving, then much more is the danger great in Receiving, though indeed an impenitent perſon cannot be ſaid properly to receive Chriſt, but rather to reject Him. But yet, in proprietie of our ſpeech, we ſay, he receives, whereas ſo none can do truly and properly, but a Diſciple. Therefore the Father reſumes it again, ſaying, he muſt be a Diſciple, that comes to this fea…t: If not, I give and he receives, but it is a ſharp ſword in ſtead of bread xforeign. M…tt. 26. Hom▪ 83. … Queſt. 2. Anſw.. So I leave it upon examination, and paſſe to the ſecond branch; Thy worthineſſe.
Do I come as a worthy gueſt?
No ſure; But this is the great enquiry, what worthineſſe? If I had ſuch a degree of ſorrow, ſuch a meaſure of faith, ſuch a length of charitie, then I ſhould think I had ſome worthineſſe in me, then I could approach with ſome comfort. This is the conceit and deceit too. Indeed we muſt know there is a worthineſſe in acceptation: But we will make no mention thereof at this time, none at all, but, for thy better inſtruction, of▪ His worthineſſe onelyonly▪ for whoſe ſake our unworthineſſe is not imputed unto us For ſuppoſe thou haddeſt all Grace, Repentance firſt; Thou couldeſt gird thy ſelf with ſackcloth, and, as the Lord commands, wallow in duſt, ſo loathing thy ſelf; and haddeſt all faith too, even like pretious faith; and all charitie, which thou canſt extend like the heavens, as the Father expreſſeth, and I cannot mention it too often: ſuppoſe all this; couldeſt thou then think thy ſelf a worthy Communicant? I trow not. If thou wert worthy, what ſhouldeſt thou do there, It is a feaſt deſigned for the halt, the lame, the blinde, for the faint, for thoſe that have no ſtrength, no worthineſſe in themſelves, none at all. If thou haddeſt not wants very many, why ſhouldeſt thou come thither, where is ſuch a fulneſſe? Thou comeſt thither as to a well of ſalvation, which never drains it ſelf, but into emptyveſſels, (mark that) And therefore the more thou art wanting, the more likely, nay out of all doubt, thou ſhalt be filled; He filleth the hungry, the empty ſoul, but the rich He ſendeth empty away. Therefore open not thy mouth, mention not thy worthineſſe, but the worthineſſe of the Lord Ieſus Chriſt, for He onelyonly was found Worthy.
I remember Luthers words upon this point of Catechiſme, they are to this purpoſe.
This thought, I am not prepared for this Supper, I am an unworthy gueſt for this Table, will make a man ſit down aſtoniſhed, and keep him off for ever from approaching thereunto. When we conſider our worthineſſe and the excellency of that Good, which is offered there at that Table, and then compare them together, our wrothineſſe is like a dark lanthorne, compared to the cleare Sun. Therefore let this be thy tryall here, ſaith he;
Thou wanteſt a broken contrite heart, but doeſt thou not in thy prayer pray *? that is, pray earneſtly yforeign; Tom. 6. de oratione., (a man may butJames 5. 17. ſpeak or prate in prayer, as was ſaid, and ſo ſpeak he may that he heares not himſelf, and expects he that God ſhould heare him, ſaith Chryſoſtome?) doeſt thou not, I ſay, pray earneſtly that the Lord would bruiſe it, give thee a tender ſpirit, ſenſible of all appearances of evill, of all that may offend? Thou feeleſt thy heart dedolent and hard, the greateſt of all evills, but is it not thy burden, and thy greateſt ſorrow, that oppreſſeth thee, that ſuch a heart thou haſt? Doth not thy ſtone in thy heart (It is in every ones heart more or leſſe) lye as a burdenſome ſtone upon thee? Thou wanteſt faith; but doeſt thou not cry out, Lord work it, Lord encreaſe it in me? Thou wanteſt love; But doeſt thou not pray? Lord ſpread abroad that Grace in my heart, that it may abound, and overcome all wrath, i… placableneſſe, ſelf-ſeeking, ſelf-pleaſing, all in me, while I am my ſelf, being by nature the childe of wrath. Haſt thou wants? I know thou haſt, and more then thou knoweſt of; but come to Him, who promiſeth to ſupply all wants yPhil. 4. 19.. No matter how many wants there be, ſo thou art preſſed, and loaden with them; ſo thou haſt a true ſenſe and feeling of them. Bring all thy wants hither, where is a fulneſſe, a full Treaſury, and that ordained (I ſay again) for ſupply of all wants. Thou art unworthy, thou knoweſt thou art, yes and more unworthy then thou canſt think thy ſelf, but art thou ſenſible thereof? very ſenſible. Bleſſe God that thou art ſo, and now come, come zRevel. 22. 17., The Spirit and the Bride ſay Come, And let him that he…reth ſay come. And let him that is athirſt come. And whoſoever will, let him take the water of life freely. Come then and feare not, Come, and welcome, for though thou art no worthy gueſt, yet thou art an invited gueſt. why? I will tell thee in Luthers words, And for this very reaſon, becauſe thou art unworthy aP…ſus prop…a quia indignus.. There is a great diſproportion, a wide difference betwixt Gods thoughts, and mans thoughts; Man may have high and glorious thoughts of himſelf, and yet be nothing; nay an abomination in Gods eſteeme bRev. 3. 17.; So may he be low and vile in his own ſight, even to loathing, and be high in Gods account, even to a gracious acceptation cRev. 29..
Only then begge, entreat, cry for the ſpirit of the penitent, who can gird themſelves with ſackcloth, and wallow in duſt and finde ſweetneſſe there, even by putting their mouthes into the duſt, even thence fetching hope d… am. 3. 29. 1 Sam. 14. 4.. In lifting up the eye to Chriſt, there is hope, none at all in looking downward: Breath after Him, cleave unto Him. Breake through all difficulties, as Ionathan did, and make way to the rock; if it be poſſible to periſh at the fountain of Salvation, or to thirſt at the head-ſpring of Life, there thirſt, there die. But ſet thy face ſtedfaſtly, looking to Chriſt, through all, through fleſh and grace (for grace is but a creature) through all; and thy ſalvation is ſure. This in way of anſwer, which we may finde more at large in Luthers ſhort Catechiſme.
So much for thy proviſion, and to ſtirre up thy preparation, againſt thy approach to the Lords Table. I conclude this, as I finde a chapter concluded touching this very ſubject, where I finde a ſhort rule or conſideration, but of large uſe to direct us both before and after we have preſented our ſelves at this Table fMr Reynolds Medit. on the Lords Supper. Chap. 12 …..
How pure ought we to preſerve thoſe doores of the ſoul, from filthineſſe and intemperance, at which ſo often the Prince of glory Himſelf will enter in? The thought hereof is of high and ſoveraigne uſe before we come to this Table, and it is of no leſſe uſe after we have been there. Certainly we will ſtrive to preſerve the doores of the ſoul, thoſe eyes and eares, that mouth and that heart alſo pure from filthineſſe and intemperance, through which and into which we profeſſe that the Prince of Glory Himſelf is entred in.