A Worthy Communicant, Treatise · Chapter 18
Chap. 18. God to be ſought in ſpeciall manner by prayer, before the Sacrament.
CHAP. 18 THere remaines now onelyonly the ſixth and laſt thing to be done in actuall preparation, and that is the ſolemne and ſerious ſeeking of God in prayer. Indeed prayer is a common preparative duty to all ſervices of God, yea, to all workes we take in hand, Col. 3. 17. And whatſoever ye doe in word or deed, doe all in the name of the Lord Ieſus; that is, calling upon the name of the Lord, and ſeeking firſt to him by prayer. It is layed to their charge as a great ſin, Iſay 30. 2. That walke to go downe into Egypt, and have not asked at my mouth. No buſineſſe, eſpecially buſineſſe of weight and concernement, ſhould be undertaken without prayer. And what buſineſſe of greater weight, what buſineſſe wherein we ſtand ſo much in need of God, and his helpe, as in the worthy receiving of the Sacrament? If common and ordinary buſineſſe muſt not be medled withall without prayer for direction and bleſſing, how much leſſe ſhould this great buſineſſe of receiving the Sacrament? How needfull a duty this is will thus appeare:
1 Firſt, this duty neglected, it will caſt a dampe upon all other our preparations. This failing in the laſt act, will marre all that hitherto wee have done, neither can a bleſſing be expected upon all the reſt, in the want of this. We know Solomons Proverbe, Prov. 16. 1. The preparations of the heart are in man, but the anſwer of the mouth is from the Lord. The meaning of it is, that though a man have ſtudied hard, and have well provided and prepared himſelfe what to ſay, yet he hath need of Gods help, to deliver the thoughts of his mind, and that a man cannot bring forth his conceptions without the obſtetrication of Gods aſſiſtance. A Miniſter, when he is to preach, ſpends time in preparation for the work; now when he is thus prepared, yet he needs the helpe of God for a doore of utterance. Is it not therefore exceeding neceſſary for a Miniſter, though he have ever ſo well prepared himſelfe by ſtudy, to ſeeke to God by prayer, that utterance may be given unto him, that he may open his mouth, as S. Paul deſires to be prayed for, Eph. 6. 19. Though a man by ſtudy be well and ſufficiently provided, yet if a man, without prayer to GOD for his aſſiſtance, ſhould up into the Pulpit, might not ſuch an one feare that his mouth might be ſtopt, and God ſhould ſilence him in the Pulpit? Or could he looke at leſt that his tongue ſhould ſo ſpeake, as that the preparations of his heart ſhould go to the hearts of others? For al a Miniſters preparations, notwithſtanding he ſtands in need of Gods ſpeciall aſſiſtance, and therefore it neerely concernes him, together with his preparations to ſeeke to God by prayer, for that helpe and aſſiſtance of his. Iuſt ſo it is in the caſe of the Sacrament. The preparations of the heart are in man, but yet ability and power to do the work at the Sacrament, is from the Lord; ſo that if God helpe not, and aſſiſt not, all preparations come to little. And it cannot be expected that God ſhould helpe, when he is neglected and not ſought to, and intreated to helpe. We need Gods helpe in all things, but ſpecially in holy duties. What was the bearing of the Ark on the Prieſts ſhoulders to the receiving of the Sacrament? One would think there ſhould have needed no ſuch ſpeciall help to that work of bearing the Arke, beſides the generall concourſe of Gods providence. And yet it is ſaid, 1 Chron. 15. 26. That God helped the Levites that bare the Arke: yea, it was ſuch ſpeciall helpe, that they offered ſacrifices upon it. And if they needed the helpe of GOD to beare the Arke of the Lord; how much more do we need the helpe of God in this ſolemne action and ſervice of receiving the Sacrament? And if ſuch need of helpe, is there not then as much need of prayer? Will helpe come from God without prayer? Will the Lord helpe us if we ſeeke not for his helpe? nothing leſſe. Nay, ſo farre from helping us, that we may rather feare he will curſe our performances. For upon our preparations, before ſpecified, to come to the Sacrament without ſpeciall ſeeking God in prayer, what is it better than a truſting in our ſelves, and in our preparations? Aſſuredly God will blaſt all ſelfe-confidences, and all confidences in our owne preparations. Therefore never thinke thy ſelfe duly prepared, till to all the reſt thou haſt joyned ſolemne and earneſt ſeeking of God by prayer.
2 Secondly, it ſhould bee a mans great care, both to ſanctifie himſelfe to the Ordinance, and to have the Ordinance ſanctified to him. Sanctifie your ſelves, ſayes Ioſiah, 2 Chron. 35. 6. to the Levites. Now prayer is the way to doe both. It ſanctifies us to the Ordinance, and the Ordinance to us, 1 Tim. 4. All things are ſanctified by the word and prayer. All things, both perſons to the Ordinances, and Ordinances to the perſons, not only meats and drinkes, but Ordinances, Sacraments are ſanctified to our uſes by prayer. Where prayer is neglected, neither is the perſon ſanctified to the Ordinance, nor the Ordinance to the perſon.
3 Thirdly, what an happy and a joyfull thing is it, when a man comes to the Sacrament, and it ſhall as it were ſay to a man, as Ananias ſaid to Saul, Acts 9. 17. Brother Saul, the Lord hath ſent me unto thee, that thou mightſt receive thy ſight, and be filled with the Holy Ghoſt. So when the Sacrament ſhall come with ſuch commiſſion to us, how bleſſed a thing is it? The Lord hath ſent mee unto thee, that thou mayeſt receive comfort, and be filled with the Holy Ghoſt. Now there is a courſe to be taken, that the Sacrament may bee ſent with ſuch a Commiſſion. But what may that courſe be? Doe as Saul did, Verſ. 11. Ananias, goe inquire for Saul, &c. for behold he prayes. Saul was praying, and praying hard, and then when he is at prayer, before Ananias his comming, then God gives this Commiſſion, Go Ananias, go thy wayes to Saul, and let him be filled with the Holy Ghost, for behold he prayes. So if men before the Sacrament would ſpend time in prayer, and be earneſt in ſeeking God, God would give a Commiſſion and a charge unto his Ordinance, Go and be effectuall and powerfull to ſuch a man, be a meanes to fill him with the Holy Ghoſt, for behold he prayes; and hath before his comming to my Table ſpent much time in prayer. It was at the Sacrament of Chriſts baptiſme that Chriſts prayer opened Heaven and brought downe the Holy Ghoſt, Luke 3. 21, 22. And there is no queſtion, but our prayers at the Lords Supper, would the more eaſily and readily open heaven, and bring downe the Holy Ghoſt, if we did but begin the work at home in private prayer by our ſelves.
VponUpon theſe conſiderations therefore let us bee ſtirred up to beſtow much time in private prayer by our ſelves, before our comming to the Sacrament. Doe in this caſe as the Prophet ſpeaks in that, Zech. 12. 12, 13, 14. Every family apart, their wives apart. We muſt not only pray when we are met in publike, and joyne with the Miniſter, but we muſt pray in our Families, pray in our Cloſets, every Family apart, the Husband apart, the Wife apart, the Children apart, the Servants apart, every ſoule apart by himſelfe. And have a ſpeciall care in prayer to put up to God ſuch Petitions as are ſuitable to the buſineſſe of the Sacraments; yea not onelyonly is God to be ſought by frequent and fervent prayer, but when we finde our hearts more dull and untoward to the worke, it is not amiſſe to quicken and put more life into our prayers by faſting. It may be thou haſt ſuch hardneſſe and deadneſſe in thine heart as can not be caſt out but by faſting and prayer. Holy faſting proves an excellent preparative to holy feaſting. Faſting prayers wil bring feaſting joyes. Thus is God in ſpeciall manner to be ſought by prayer. But how this is done is pittifull to conſider. Many know not what praying meanes. He that cannot pray, can never receive the Sacrament as hee ought to doe. How rarely is God ſought apart in the cloſet? Or if any prayer be uſed, what is it but mens cuſtomary formalities that they uſe at all other times, which no more concernes the Sacrament, than the riding of a journey, or going to plough, or any other common occaſion. There is no putting up of Petitions agreeable to the occaſion, no begging of thoſe particular bleſſings that are to be had in the uſe of the Ordinance. Not one of an hundred thinkes on theſe things. Vrge men to prayer in this kinde, and may they not anſwer, as David to Saul when in his armour, 1 Sam. 17. 39. I cannot goe with theſe, for I have not beene accuſtomed to them. So they cannot pray and ſeeke God when they are to come to the Sacrament, becauſe they are not accuſtomed to theſe duties at other times. How can they pray before they come to the Sacrament, that pray not at other times? And thus we now ſee how we are to prepare our ſelves before we come to the Sacrament. Now therefore be we exhorted to take paines, and to be induſtrious in the doing of theſe duties of preparation; up and be doing, and the Lord will be with you. And for our better encouragement to be painfull and induſtrious in ſeeking God in theſe duties of preparation, know this, That God will never be wanting to true and induſtrious deſires and endeavours. God will give good and happy ſucceſſe, ſweet and gracious anſwers, to all ſuch as ſeek him induſtriouſly in thoſe wayes and meanes that he appoints. Luk. 19. 1, 5. Zacheus had a great deſire to ſee Chriſt, but yet had great diſcouragements. The crowd was great, and he a little man. But his diſcouragements dampe not his deſires, but his deſires make him induſtrious againſt his diſcouragements. He runs before▪ climbes up into the Sycamore, or wilde Figtree, gets him a place there, from whence he might ſee Chriſt over the heads of the multitude. And what comes of all this? Was it labour loſt? Was it paines taken to no purpoſe? No. It proved paines wondrous well worth the while: for do but ſee what followed upon it.
1 Firſt, as ſoone as Chriſt comes neere him, he lookes up to, and ſees him. It had beene ſmall comfort to have ſeene Chriſt, if Chriſt had not ſeene him. They that ſet themſelves to ſeeke Chriſt, ſhall not onelyonly ſee Chriſt, but ſhall be ſeene of Chriſt. How many of the multitude ſee Chriſt, crowd, and touch Chriſt, and yet are not once minded, nor regarded by Chriſt? But Zacheus who is thus painfully induſtrious to ſee Chriſt, both ſees, and is ſeene.
2 Secondly, Hee not onelyonly ſees Chriſt, and is ſeene of him, but hee heares Chriſt, and heares him call him by his name, and in particular to ſpeak to him. For Chriſt to ſpeake to him, and to ſpeake to him by name, being a man he had never ſeene before, how muſt this needs affect and raviſh his heart?
3 Thirdly, hee invites himſelfe home to his houſe, to be his gueſt, to eat and drinke with him. If he had but barely ſeene Chriſt, it had beene ſome content, he had not altogether loſt his end. But that's not all, Chriſt lookes up to him, caſts up a gracious looke towards him. Oh what a ſweet comfort is it, to have Chriſt looke graciouſly towards one! And yet that's not all neither, but Chriſt ſpeakes to him by name, Zacheus▪ As if hee had ſaid, Though thou knoweſt not me, nor I ever ſaw thee before, yet that thou mayeſt know that I take ſpeciall notice of thee, and beare a ſpeciall favour to thee, Loe, I call thee by thy Name. The good Shepherd knowes his Sheepe, and cals them by name, Iohn 10. Know therefore that I call thee by name, and call thee by name as one of my Sheepe. This was ſweet. If Chriſt had ſaid no more but this, Well done Zacheus, thou out of a deſire to ſee me haſt taken paines, now ſee me, look upon me thy fill, that had beene ſweet; but here is more yet, Zacheus, come downe, I will go to thine houſe, to thy Table with thee, thou ſhalt be my Hoſt, and I will be thy gueſt. Since thou haſt taken ſo much paines to run, and climbe, and haſt by thy paines overcome all diſcouragements, Come, come downe Zacheus, thou ſhalt entertaine me, have me for thy gueſt, and have ſweet fellowſhip and communion with me. So ſweetly, ſo aboundantly, were Zacheus's painfull endeavours recompenſed. Oh, what ſweet and precious figs doth Zacheus gather in this wilde fig-tree? Who would not run and climbe, and clamber with all his might into ſuch a Tree, to pick ſuch excellent fruit? When we therefore are to come to the Sacrament, do we the like. When we come to the Sacrament, would we not be glad to ſee Chriſt, to have him look graciouſly upon us, to have communion with him, to have him invite himſelfe to us, to have him be a gueſt in our hearts? Would we not be glad to have it thus with us? Surely there is little comfort in the Sacrament, when it is not thus with us. Word and Sacrament both, are but dead and dull ſervices when Chriſt is not ſeene in them; when we heare not his voice, ſee not his face in them. Therefore when we are to come to the Sacrament, looke to that, and provide for it before-hand; that when we are come, we may ſee Chriſt, have him ſee and owne us. But how may that be done? Set thine heart, firſt, ſtrongly to deſire to ſee Chriſt; and then though thou may have diſcouragements, that there is a multitude, and a crowd of duties to be done, and that thy ſtature and ſtrength is very little, and therefore no great hope that thou ſhouldeſt get the ſight of Chriſt in the Ordinance; yet for all that, hold on thy deſires to ſee Chriſt, and run before, and get up, and though it cannot be done without much adoe, yet climbe up into the Sycamore Tree, and thou ſhalt ſee Chriſt, and have communion with him from the top of that Tree. I, but what is that Sycamore Tree? what is this running before? what is this climbing up? It is out of a deſire to ſee and enjoy Chriſt in his Ordinance, an induſtrious paines-taking in private duties of preparation, examination, excitation, and renewing of faith and repentance, and ſtriving in prayer with God. This is running before, this is climbing up into the Sycamore Tree. And whoſoever takes paines beforehand, in the fore-named and forehandled duties of preparation, he runs before, he climbes up into the Sycamore, & ſhall ſpeed as happily as Zacheus did; ſhal from the top of that Sycamore, ſo painfully climbed, ſee Chriſt, and enjoy fellowſhip with him.
All that come to the Sacrament ſay they deſire to ſee Chriſt, and injoy him there; and yet to how many doth Chriſt ſay in effect, at the Sacrament, as the Lord ſpeakes to Ezekiel, Ezek. 12. 18. Son of man, eat thy bread with quaking, and drink thy water with trembling. So, Son of man, eat thy Sacramentall bread with quaking, and drinke the Sacramentall wine with trembling, Go, get your wayes home with a drooping, and an heavie heart. But why ſhould they ſo do? becauſe they ſee not Chriſt, nor Chriſt looks not at them, vouchſafes no fellowſhip with them in his Ordinance. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart▪ ſayes he, Eccleſ. 9. 7. for God now accepts thy workes: but contrarily may it be ſaid to many, Go thy way, eat thy bread at the Sacrament, with ſorrow, and drink thy wine at the Sacrament, with an heavie heart, for God accepts not thy work, nor thy ſervice herein. Chriſt doth not looke upon thee, doth not invite himſelfe to thee. And what may the reaſon of it be? Men ſay, they deſire to ſee and injoy Chriſt in the Sacrament, but they doe not run before, they doe not take paines to climbe up into the Sycamore Tree. Their deſires are, idle, lazie, ſlothfull; there is no induſtrious preparation, no induſtrious examination, no induſtrious renewing faith and repentance, there is no induſtrious praying, and painfull ſeeking of God before▪hand. And hence is our miſchiefe and miſcarriage, we run not, we climbe not, and therefore we ſee not. So long as Zacheus kept on the ground, he ſaw not Chriſt, nor could ſee him; but when he had run before, and climbed, then he doth more than ſee him. Our deſires keepe on the ground, we ſpend no time, wee take no paines, the week, and the day before, and therefore we miſſe the comfortable ſight of Chriſt in the Sacrament. But let our deſires be once running and climbing deſires, let them once get up in the Sycamore Tree, and they ſhall finde fruit worth the running and the climbing for, Pro. 27. 18. Whoſo keepes the Fig tree, ſhall eat the fruit thereof; ſo, he that climbs the Fig-tree, ſhall eat the fruit thereof. We muſt not thinke that theſe Figs will drop into our mouthes, they muſt climbe for them that will have them, and climbing is painfull. They that will take Zacheus's paines, ſhall reape Zacheus's gaines. A little faith, a faith of as ſmall a ſtature as Zacheus, if it be induſtrious, and will take paines before-hand, will helpe a man to great benefit and comfort from Chriſt in his Ordinance. Though induſtrious preparation, examination, prayer, &c. be teadious and weariſome to ſloathfull fleſh, and that pretends a preſſe and a crowd of earthly buſineſſes that muſt be lookt to, and a crowd of duties to be done, that will keepe a man off from a poſſibility of ſeeing Chriſt; yet all the weariſomeneſſe notwithſtanding, and preſſe of ſecular buſineſſe notwithſtanding, hold thy ſelfe cloſely to this worke, there will come that comfort, and that ſweet in the Sacrament, that will pay for all. Though it were troubleſome to run before, though it were a matter of trouble and difficulty to climbe and clamber into the Sycamore Tree, yet findes Zacheus that precious fruit therein, that richly payd him for all his paines. Now beſides all this paines in our own perſonall preparation, we muſt alſo know that we muſt have a care to prepare others, as wee ſtand charged with them in their ſeverall relations to us. Miniſters muſt not onelyonly prepare themſelves, but muſt do their beſt to prepare their people. As Ioſiah ſpeakes to them, 2 Chron. 35. 6. Sanctifie your ſelves, and prepare your brethren: ſo it may be ſaid to Miniſters, ſanctifie your ſelves, and prepare your people: ſo to Parents, ſanctifie your ſelves, and prepare your children: ſo to Maſters and Governours, ſanctifie your ſelves; and prepare your ſervants and your Families. See Exod. 12. 26, 27. It ſhall come to paſſe, that when your children ſhall ſay, What mean you by this ſervice, that ye ſhall ſay, It is the Sacrifice of the Lords Paſſeover, &c. And Verſ. 48. When a ſtranger ſhall ſojourne with thee, and will keepe the Paſſeover to the Lord, let all his males bee circumciſed, &c. Such whom it concerned, muſt looke that he were prepared before he came. Thou therfore that haſt others under thy charg, have a care to prepare them, inſtruct them, direct them, call upon them to have a care to come in due Order. If thou know'ſt any ſin or evill in them, admoniſh them, and adviſe them to repentance for it, and to a reſolution to a reformation of it before they come to the Sacrament. And thus much for preparation to the Sacrament.
Ob. But when I have done all that I can, I muſt ſay, I am an unprofitable ſervant. When ye have done all thoſe things which are commanded you, ſayes our Saviour, ſay, We are unprofitable ſervants, we have done that which was our duty to do. The Lord then be mercifull unto me; for if when I have done all that is commanded me, and when I have done that which is my duty to doe, I muſt ſay, I am an unprofitable ſervant; then how much more muſt I ſay it, that am far ſhort of doing all that in this particular I am commanded to do, and have not done that which is my duty to do? I doubt therefore that I may not come to the Sacrament, becauſe I cannot finde my ſelfe thus prepared; I were better keepe away than come, unleſſe I were thus prepared. I have done what I poſſibly can do, but alas, how ſhort am I of what is required?
Anſw. 1. Firſt, have recourſe here to that which before was ſaid in the laſt point of the ſecond Chapter. Labour and endeavour to be as exactly prepared as poſſibly thou canſt, but if thou canſt not attaine to that meaſure and degree of preparation thou deſireſt, yet if thy heart witneſſe to thee, that what is wanting in thy preparation, is not from ſloth, idleneſſe, and lothneſſe to take paines, but it is the higheſt degree that with all thy paines thou art able to attaine unto; I ſay unto thee in this caſe, as Saul ſpake to David in that, 1 Sam. 17. 37. Goe, and the Lord be with thee. Go to the Sacrament, and feare not, but that the Lord will be with thee.
2 Secondly, if indeed thou haſt no faith, no repentance at all wrought or renewed in thee, I would in any caſe adviſe thee to forbeare; for why ſhouldeſt thou destroy thy ſelfe, as Salomon ſpeakes in that caſe, Eccl. 7. 16. But now deale uprightly, as in Gods preſence, and take heed as well of bearing falſe witneſſe againſt thy ſelf, as againſt thy neighbour. It is a ſin to beare falſe witneſſe againſt thy ſelfe, as well as to foredoe thy ſelfe, and therefore make conſcience of it, deale ſincerely therefore. Dareſt thou confidently, and upon unqueſtionable grounds affirme it, that thou haſt no faith, no repentance? I much feare me, ſayeſt thou, that I have not. That is not the point what thou feareſt, but what thou aſſuredly knoweſt. A man may have much faith that feares hee hath none: yea, there may bee greateſt faith, where there be greateſt feares. Thou, upon ſerious examination of thine owne condition, not upon an ignorant ſelfe-love, dareſt not for a world, reſolutely and peremptorily ſay, thou haſt no faith, no grace, no part in Chriſt; then take heed how thou upon thy feares forbeare Gods Ordinance.
3 Thirdly, if thou have done thine utmoſt in the ſincerity of thy ſpirit to fit thy ſelfe for the duty, and thine heart charges thee, neither with any groſſe guilt in thy life, nor with any ſlothfull formality in thy preparation, though thou canſt not finde thy ſelfe ſo fitted as thou wouldeſt, yet go to the Ordinance, if it be upon conſcience of giving God obedience. Chriſt commands the uſe of the Sacrament, Doe this in remembrance of me. Now though thine owne feares diſcourage and diſ-hearten thee, and when thou lookeſt at thy ſelfe, thou feareſt to go; yet if when thou lookeſt at Gods commandement, and in the conſcience of it feareſt to ſtay away, here in this conflict of feares, let this laſt feare get the victory; and be more afraid to ſtay from the Sacrament, in regard of Gods commandement, then to come to the Sacrament in regard of thy diſcouragement. Gods commandement ſayes Go, thine own diſcouragements ſayes Goe not. Give obedience rather to Gods commandement, than to thine owne feares. Obedience yeelded to God, out of pure conſcience to his commandement; yeelded, I ſay, againſt diſcouragements and feares, may be no whit inferiour unto, nor leſſe acceptable then a preparation in a more exact and excellent degree then yet thou haſt. Such obedience is moſt excellent and moſt acceptable; for that is the moſt excellent obedience, when there is nothing elſe to toll and draw us on but only Gods commandement. When a man finds himſelfe in ſuch a frame of ſpirit, as that he queſtions not but to meet with comfort, and a good anſwer at the Sacrament; then poſſibly not Gods commandement, but that comfort may rather ſeeme to draw him to the duty. But now when a man hath ſome diſcouragements, in regard of the feares of the indiſpoſition of his ſpirit, and yet in regard of Gods commandement, dares not abſent himſelf, dares not but go: it is cleere, that ſuch obedience is pure obedience, becauſe there is nothing to draw him on but Gods commandement, and that hee doth the duty upon this ground, Becauſe God will have him do it, & that he doth it more for Gods ſake, than his own. Excellent is that Exo. 14. 15. The Lord ſaid unto Moſes, ſpeak unto the children of Iſrael that they go forward. Forwards Why, there was great danger before them, they go upon a manifeſt danger, the Sea is before them. As good go backward to the Aegyptians, or as good stand ſtill and let the Aegyptians come and put them to the ſword, as to goe forward. It is but death to ſtand ſtill, but death to go backward, and it is no better than death to goe forward. What ſafety can be expected by going into the Sea? Well, for all this, ſpeake to the children of Iſrael that they go forward. Now to go forward, becauſe God commands it, when nothing but preſent danger in ſight, was an argument of pure obedience: it was not ſafety, but conſcience of obedience to Gods commandement, that carried them forwards. A man in the truth and ſincerity of his ſpirit hath done his utmoſt in his preparation, and yet his heart miſgives him that he ſhall ſin to go to the Sacrament, and that he ſhall run himſelfe upon a manifeſt danger; ſpeake unto ſuch a man that he go forward, becauſe God commands him to doe him this ſervice, and his going forward in obedience, being pure obedience, it ſhall returne him at laſt as great comfort, as if he had beene ſo prepared as his deſire was to have beene.
Object. I, but my heart is full of feares and doubts; I feare and tremble to come to Gods Ordinance in my feares.
Anſw. Yet come; Feares in comming are no barre to comfort. Thou mayeſt come in feare, and yet goe away with much comfort. See Mark 5. 33. The Woman fearing and trembling came and fell downe before him. And what ſayes Chriſt to her? Verſ. 34. Daughter, go in peace. She comes to Chriſt with feare, ſhe goes away in peace; ſhe came trembling, ſhe goes away rejoycing. If her feare and trembling had kept her from Chriſt, ſhe had miſſed of that ſweet and comfortable anſwer, Daughter, go in peace. We know not what comfort we deprive our ſelves of, when we ſuffer our feares and jealouſies to prevaile ſo farre with us, as to keepe us from Chriſt in his Ordinances.
Object. But my feare is, that I ſhall not meet with Chriſt, nor finde him in his Ordinance, and therefore what ſhould I do there?
Anſw. A man may then meet with Chriſt, and find him, when he leaſt of all hopes to finde him. Mary meets with Chriſt, Iohn 20. 15. and ſuppoſes he had beene the Gardiner, and accordingly inquires of him as of the Gardiner, Where hee had laid Chriſt. But yet before an anſwer could be returned her, ſhe turned her ſelfe from him, for when Chriſt ſpeakes to her, Verſ. 16. She turnes her ſelfe to him. Therefore ſhe had turned away from him, as thinking it a bootleſſe buſineſſe to ſtand talking with him, and inquiring of him about finding of Chriſt. And juſt when ſhe as hopeleſſe of finding Chriſt by him, turnes her ſelfe from him, Chriſt calls her by her name, Mary. So that a man may often finde Chriſt, when he leaſt hopes for it. Therefore though thou haſt but little hope to finde Chriſt at the Sacrament, yet turne not from it, but come to Chriſt in his Ordinance, even then when thou leaſt hopeſt for it, mayeſt then heare ſo gratious a compellation from CHRIST, as may make thy ſoule joyfully eccho backe againe, Rabboni.