Monthly Preparations for Holy Communion, Part 1

Monthly Preparations for Holy Communion · Part 1

p. 1A Monthly Preparation for our Holy Communion with Chriſt and his Church, in the Lord's Supper.

THIS is a holy Feaſt that is purpoſely provided by the King of Saints, for the Entertainment of his Family; for the refreſhing of the weary, and the making glad the mournful Soul. The night before his bitter Death, he inſtituted this Sacramental Feaſt; He cauſed his Diſciples to ſit down with him, and when they had partaked of the Paſſover, the Sacrament of Promiſe, and had their taſte of the old wine, he giveth them the new, even the Sacrament of the better Covenant, and of the fuller Goſpel-Grace: He teacheth them that his Death is Life to them: and that which is his bittereſt ſuffering, is their Feaſt: and his ſorrows are their Joyes; as p. 2our ſinful pleaſures were his ſorrows. The ſlain Lamb of God our paſſover that was Sacrificed for us, that taketh away the ſins of the world, was the pleaſant food; which Sacramentally he himſelf then delivered to them, and ſubſtantially the next day offered for them. The bread of God is he which cometh down from Heaven, and giveth life unto the world, John 6. 33. He is the living bread which came down from Heaven: If any man eat of this Bread he ſhall live for ever: and the Bread which he giveth is his fleſh which he hath given for the life of the world. verſe 50, 51. Except we eat the fleſh of the Son of man, and drink his blood, we have no life in us: Whoſo eateth his fleſh and drinketh his blood, hath eternal life, and he will raiſe him up at the laſt day: For his fleſh is meat indeed, and his blood is drink indeed: He that eateth his fleſh, and drinketh his blood, dwelleth in Chriſt, and Chriſt in him: As the living Father hath ſent the Son, and he liveth by the Father, ſo he that eateth him, ſhall live by him. This is that bread that came down from Heaven: not as the Fathers did eat Manna and are dead: he that eateth this bread ſhall live for ever.

p. 3I ſhall here only give you ſome brief Directions for your private duty herein.

Direct. 1. Underſtand well the proper ends, to which this Sacrament was inſtituted by Chriſt; and take heed that you uſe it not to ends, for which it never was appointed. The true ends are theſe, 1. To be a ſolemn Commemoration of the Death and paſſion of Jeſus Chriſt, Mat. 26. 28. Mar. 14. 24. Luke 22. 20. to keep it, as it were, in the eye of the Church, in his bodily abſence till he come, 1 Cor. 11. 24, 25, 26. 2. To be a ſolemn renewing of the Holy Covenant which was firſt entred in Baptiſm, between Chriſt and the Receiver; and in that Covenant it is on Chriſt's part, a ſolemn delivery of himſelf firſt, and with himſelf the benefits of Pardon, Reconciliation, Adoption, and right to Life eternal. Heb. 9. 15, 16, 17, 18. 1 Cor. 10. 16, 24. And on mans part, it is our ſolemn acceptance of Chriſt with his Benefits, upon his terms, and a delivering up our ſelves to him, as his Redeemed ones, even to the Father as our reconciled Father, and to the Son as our Lord and Saviour, and to the Holy Spirit as our Sanctifier, with p. 4Profeſſed Thankfulneſs for ſo great a benefit. 3. It is appointed to be a lively objective means, by which the Spirit of Chriſt ſhould work to ſtir up and exerciſe, and increaſe the Repentance, Faith, Deſire, Love, Hope, Joy, Thankfulneſs, and New-Obedience of Believers; by a lively Repreſentation of the evil of ſin, the infinite love of God in Chriſt, the firmneſs of the Covenant or Promiſe, the greatneſs and ſureneſs of the Mercy given, and the Bleſſedneſs purchaſed and promiſed to us, and the great obligations that are laid upon us. And that herein believers might be ſolemnly called out to the moſt ſerious exerciſe of all theſe Graces, 1 Cor. 11. 27, 28, 29, 31. 1 Cor. 10. 16, 17, 21. 1 Cor. 11. 25, 26. 2 Cor. 6. 4. and might be provoked and aſſiſted to ſtir up themſelves to this Communion with God in Chriſt, & to pray for more as through a ſacrificed Chriſt. 4. It is appointed to be the ſolemn Profeſſion of Believers, of their Faith, and Love, and Gratitude, and Obedience to God the Father, Son and Holy Ghoſt, and of continuing firm in the Chriſtian Religion. And a Badge of the p. 5Church before the World. Acts 2. 42, 46. & 20. 7. 5. And it is appointed to be a ſign and means of the Unity, Love, and Communion of Saints, and their readineſs to Communicate to each other.

The falſe miſtaken ends, which you muſt avoid, are theſe. 1. You muſt not with the Papiſts, think that the end of it is to turn Bread into no Bread, and Wine into no Wine, and to make them really the true Body and Blood of Jeſus Chriſt. For if ſenſe (which telleth all Men that it is ſtill Bread and Wine) be not to be believed, then we cannot believe that ever there was a Goſpel, or an Apoſtle, or a Pope, or a Man, or any thing in the World. And the Apoſtle expreſly calleth it Bread three times, in three Verſes together, after the Conſecration, 1 Cor. 11. 26, 27, 28. and he telleth us, that the uſe of it is (not to make the Lords Body really preſent, but) to ſhew the Lords Death till he come; that is, As a viſible repreſenting and commemorating ſign, to be inſtead of the Bodily preſence till he come.

2. Nor muſt you with the Papiſts uſe this Sacrament to ſacrifice Chriſt again p. 6really unto the Father, to propitiate him for the quick and dead, and eaſe Souls in Purgatory, and deliver them out of it. For Chriſt having died once dieth no more, and without killing him, there is no ſacrificing him: By once offering up himſelf, he hath perfected for ever them that are ſanctified; and now there remaineth no more ſacrifice for ſin: Having finiſhed the ſacrificing work on Earth, he is now paſſed into the Heavens, to appear before God for his Redeemed ones. Ro. 6. 9. 1 Cor. 15. 3. 2 Cor. 5. 14, 15. Heb. 9. 26. and 10. 12, 26. and 9. 24.

3. Nor is it any better than odious impiety to receive the Sacrament, to confirm ſome Confederacies or Oaths of Secreſie, for rebellions or other unlawful deſigns; as the Powder-Plotters in England did.

4. Nor is it any other than impious prophanation of theſe ſacred Myſteries for the Prieſt to conſtrain or ſuffer notoriouſly ignorant, and ungodly perſons, to receive them, either to make themſelves believe that they are indeed the Children of God, p. 7or to be a means which ungodly men ſhould uſe to make them godly; or, which Infidels or Impenitent perſons muſt uſe to help them to Repentance and Faith in Chriſt. For though there is that in it which may become a means of their Converſion, (as a Thief that ſtealeth a Bible or Sermon Book, may be converted by it,) yet is it not to be uſed by the Receiver to that end. For that were to tell God a lie, as the means of their Converſion; for whoſoever cometh to receive a ſetled pardon, doth thereby profeſs repentance, as alſo by the words adjoyned he muſt do; And whoſoever taketh, and eateth, and drinketh the Bread and Wine, doth actually profeſs thereby, that he taketh and applieth Chriſt himſelf by Faith: And therefore, if he do neither of theſe, he lieth openly to God; and lies and falſe Covenants are not the appointed means of Converſion. Not that the Miniſter is a lier in his delivery of it: For he doth but conditionally ſeal and deliver Gods Covenant and Benefits to the Receiver, to be his, if he truly Repent and Believe: But the Receiver himſelf lieth, if he do not p. 8actually Repent and Believe, as he there profeſſeth to do.

5. Alſo it is an impious prophanation of the Sacrament, if any Prieſt for the love of filthy lucre, ſhall give it to thoſe that ought not to receive it, that he may have his Fees or Offerings; or, that the Prieſt may have ſo much money that is bequeathed for the ſaying a Maſs for ſuch or ſuch a Soul.

6. And it is odious prophanation of the Sacrament, to uſe it as a League or Bond of Faction, to gather perſons in to the party, and tie them faſt to it, that they may depend upon the Prieſt, and his Faction and Inereſt may thereby be ſtrengthned, and he may ſeem to have many followers.

7. And it is a dangerous abuſe of it, to receive it, that you may be pardoned, or ſanctified, or ſaved, barely by the work done, or by the outward exerciſe alone. As if God were there obliged to give you Grace, while you ſtrive not with your own hearts, to ſtir them up to love, or deſire, or faith, or obedience, by the means that are before you; or as if God would p. 9pardon and ſave you for eating ſo much Bread and drinking ſo much Wine, when the Canon biddeth you; or, as if the Sacrament conveyed Grace, like as Charms are ſuppoſed to work, by ſaying over ſo many words.

8. Laſtly, It is no appointed end of this Sacrament, that the Receiver thereby profeſs himſelf certain of the ſincerity of his own Repentance and Faith: (For it is not managed on the ground of ſuch certainty only by the Receiver; much leſs by the miniſter that delivereth it.) But only he profeſſeth that as far as he can diſcern by obſerving his own heart, he is truly willing to have Chriſt, and his benefits on the terms that they are offered; and that he doth conſent to the Covenant which he is there to renew. Think not therefore, that the Sacrament is inſtituted for any of theſe (miſtaken) ends.

Direct. 2. Diſtinctly underſtand the parts of the Sacrament, that you may diſtinctly uſe them, and not do, you know not what. This Sacrament containeth theſe three parts. 1. The Conſecration of the Bread and Wine, which maketh it the Repreſentative p. 10Body and Blood of Chriſt. 2. The Repreſentation and Commemoration of the Sacrifice of Chriſt. 3. The Communion: Or, Communication by Chriſt, and Reception by the people.

1. In the Conſecration, the Church doth firſt offer the Creatures of Bread and Wine, to be accepted of God, to this Sacred uſe: And God accepteth them, and bleſſeth them to this uſe; which he ſignifieth both by the words of his own Inſtitution, and by the Action of his Miniſters, and their Benidiction. They being the Agents of God to the People, in this Accepting and Bleſſing, as they are the Agents of the People to God, in offering or dedicating the Creatures to this uſe.

2. This Conſecration having a ſpecial reſpect to God the Father, in it we acknowledge his three grand Relations. 1. That he is the Creator, and ſo the Owner of all the Creatures; for we offer them to him as his own. 2. That he is our Righteous Governor, whoſe Law it was, that Adam and we have broken, and who required ſatisfaction, and hath received the Sacrifice and atonement, and hath diſpenſed p. 11with the ſtrict and proper execution of that Law; and will rule us hereafter by the Law of Grace. 3. That he is our Father or Benefactor who hath freely given us a Redeemer, and the Covenant of Grace, whoſe Love and Favor we have forfeited by ſin, but deſire & hope to be reconciled by Chriſt.

3. As Chriſt himſelf was Incarnate and true Chriſt, before he was ſacrificed to God, and was ſacrificed to God, before that ſacrifice be communicated for life and nouriſhment to Souls: So in the Sacrament, Conſecration muſt firſt make the Creature to be the Fleſh and Blood of Chriſt repreſentative; and then the ſacrificing of that fleſh and blood muſt be repreſented and commemorated; and then the ſacrificed fleſh and blood communicated to the Receivers for their ſpiritual life.

II. The Commemoration chiefly (but not only) reſpecteth God the Son: For he hath ordained, that theſe conſecrated Repreſentations ſhould in their manner and meaſure, ſupply the room of his bodily preſence; while his body is in Heaven: And that thus as it were in effigy, in repreſentation, p. 12he might be ſtill Crucified before the Churches eyes; and they might be affected, as if they had ſeen him on the Croſs. And that by Faith and Prayer, they might, as it were, offer him up to God, that is, Might ſhew the Father that ſacrifice once made for ſin, in which they truſt; and for which it is, that they expect all the acceptance of their perſons with God, and hope for audience when they beg for mercy, and offer up prayer or praiſe to him.

III. In the Communication, though the Sacrament have reſpect to the Father, as the principal Giver; and to the Son as both the Gift and Giver; yet hath it a ſpecial reſpect to the Holy Ghoſt, as being that ſpirit given in the fleſh and Blood, which quickeneth Souls; without which, the Fleſh will profit nothing: And whoſe operations muſt convey and apply Chriſts ſaving benefits to us. John 6. 63. & 7. 39.

Theſe three being the parts of the Sacrament in whole, as comprehending that ſacred Action and participation which is eſſential to it. The Material parts, called p. 13the Relate and Correlate, are. 1. Subſtantial and Qualitative. 2. Active and Paſſive. 1. The firſt are the Bread and Wine as ſigns, and the Body and Blood of Chriſt, with his Graces and Benefits, as the things ſignified and given. The ſecond are the Actions of Breaking, Pouring out, and Delivering on the Miniſters part, (after the Conſcration) and the Taking, Eating, and Drinking, by the Receivers, as the ſign: And the ſignified is, the Crucifying or Sacrificing of Chriſt, and the Delivering himſelf with his Benefits to the Believer, and the Receivers thankful Accepting, and uſing the ſaid gift. To theſe add the Relative Form, and the Ends, and you have the definition of this Sacrament.

Direct. 3. Look upon the miniſter as the Agent or Officer of Chriſt, who is Commiſſioned by him to ſeal and deliver to you the Covenant and its benefits: And take the Bread and Wine, as if you heard Chriſt himſelf ſaying to you, Take my Body and Blood, and the Pardon, and Grace which is thereby purchaſed. It is a great help in the Application, to have mercy and p. 14pardon brought us by the hand of a Commiſſioned Officer of Chriſt.

Direct. 4. In your preparation beforehand, take heed of theſe two extreams. 1. That you come not prophanely and careleſly, with common hearts, as to a common work: For God will be ſanctified in them that draw near to him, Levit. 10. 3. And they that eat and drink unworthily, not diſcerning the Lords Body from common Bread; but eating as if it were a common meal, do eat death to themſelves, inſtead of life. 2. Take heed leſt your miſtakes of the nature of this Sacrament, ſhould poſſeſs you with ſuch fears of unworthy receiving, and the following dangers, as may quite diſcompoſe, and unfit your Souls for the joyful exerciſes of Faith, and Love, and Praiſe, and Thanksgiving, to which you are invited. Many that are ſcrupulous of receiving it in any, ſave a feaſting geſture, are too little careful and ſcrupulous of receiving it in any, ſave a feaſting frame of mind.

The firſt extream is cauſed by prophanneſs and negligence, or by groſs ignorance of the nature of the Sacramental work. p. 15The latter extream is frequently cauſed as followeth; 1. By ſetting this Sacrament at a greater diſtance from other parts of God's worſhip, than there is cauſe: So that the exceſs of Reverence doth overwhelm the minds of ſome with terrors. 2. By ſtudying more the terrible words of eating and drinking damnation to themſelves, if they do it unworthily, than all the expreſſions of Love and Mercy, which that Bleſſed Feaſt is furniſhed with. So that when the viewes of infinite Love ſhould raviſh them, they are ſtudying wrath and vengeance to terrifie them, as if they came to Moſes, and not to Chriſt. 3. By not underſtanding what maketh a Receiver worthy or unworthy, but taking their unwilling infirmities for condemning unworthineſs. 4. By receiving it ſo ſeldom, as to make it ſtrange to them, and increaſe their fear, whereas, if it were adminiſtred every Lords day, as it was in the Primitve Churches, it would better acquaint them with it, and cure that fear that cometh from ſtrangeneſs. 5. By imagining, that none that want aſſurance of their own ſincerity, can receive in Faith. 6. By contracting an ill p. 16habit of miſtaken Religiouſneſs, placing it all in poring on themſelves, and mourning for their corruptions, and not in ſtudying the Love of God in Chriſt, and living in the daily praiſes of his Name, and joyful thankſgiving for his exceeding Mercies. 7. And if beſides all theſe the Body contract a weak or timorous melancholly diſtemper, it will leave the mind capable of almoſt nothing, but fear and trouble, even in the ſweeteſt works. From many ſuch cauſes it cometh to paſs, that the Sacrament of the Lords Supper is become more terrible, and uncomfortable to abundance of ſuch diſtempered Chriſtians, than any other Ordinance of God; & that which ſhould moſt comfort them doth trouble them moſt.

Queſt. 1. But is not this Sacrament more holy and dreadful, and ſhould it not have more preparation, than other parts of worſhip?

Anſw. For the degree indeed, it ſhould have very careful preparation: And we cannot well compare it with other parts of worſhip; as Praiſe, Thankſgiving, Covenanting with God, Prayer, &c. Becauſe p. 17that all theſe other parts are here compriſed and performed. But doubtleſs, God muſt alſo be ſanctified in all his other worſhip, and his Name muſt not be taken in vain. And when this Sacrament was received every Lords day, and often in the week beſides, Chriſtians were ſuppoſed to live continually in a ſtate of general preparation, and not to be ſo far from a due particular preparation, as many poor Chriſtians think they are.

Queſt. 2. How often ſhould the Sacrament be now adminiſtred, that it neither grow into contempt nor ſtrangeneſs?

Anſw. Ordinarily in well Diſplined Churches it ſhould be ſtill every Lord's day. For, 1. We have no reaſon to prove, that the Apoſtles example and appointment in this caſe, was proper to thoſe times, any more than that praiſe and thankſgiving daily is proper to them: And we may as well deny the obligation of other Inſtitutions or Apoſtolical Orders as that. 2. It is a part of the ſettled order for the Lords day's worſhip: and omitting it, maimeth and altereth the worſhip for the day; and occaſioneth the omiſſion of the thankſgiving p. 18and praiſe, and lively commemorations of Chriſt, which ſhould be then moſt performed: And ſo Chriſtians by uſe, grow habited to ſadneſs, and a mourning melancholly Religion, and grow unacquainted with much of the Worſhip and Spirit of the Goſpel. 3. Hereby the Papiſts lamentable corruptions of this Ordinance have grown up, even by an exceſs of reverence and fear, which ſeldom receiving doth increaſe; till they are come to worſhip Bread as their God. 4. By ſeldom communicating, Men are ſeduced to think all proper Communion of Churches lieth in that Sacrament, and to be more prophanely bold in abuſing many other parts of worſhip. 5. There are better means (by Teaching and Diſcipline) to keep the Sacrament from contempt, than the omitting or diſplacing of it. 6. Every Lord's day is no oftener than Chriſtians need it. 7. The frequency will teach them to live prepared, and not only to make much ado once a Month or Quarter, when the ſame work is neglected all the year beſide; even as one that liveth in continual expectation of death, will live in continual preparation: p. 19When he that expecteth it but in ſome grievous ſickneſs, will then be frightned into ſome ſeeming preparations, which are not the habit of his Soul, but laid by again when the diſeaſe is over.

2. But yet I muſt add, that in ſome indiſciplined Churches, and upon ſome occaſions it may be longer omitted, or ſeldomer uſed; no duty is a duty at all …imes: And therefore extraordinary caſes may raiſe ſuch impediments, as may hinder us a long time from this, and many other Priviledges. But the ordinary faultneſs of our imperfect hearts, that are apt …o grow cuſtomary and dull, is no good reaſon why it ſhould be ſeldom; any more than why other ſpecial duties of Worſhip and Church-Communion ſhould be ſeldom. Read well the Epiſtle of Paul to the Corinthians, and you will find that the… were then as bad as the true Chriſtians …re now, and that even in this Sacrament they were very culpable; and yet Paul ſeeketh not to cure them by their ſeldomer communicating.

Q 3. Are all the Members of the viſible p. 20Church to be admitted to this Sacrament? or Communicate?

Anſw. All are not to ſeek it, or to take it, becauſe many may know their own unfitneſs, when the Church or Paſtors know it not: But all that come and ſeek it, are to be admitted by the Paſtors, except ſuch Children, Idiots, ignorant perſons, or Heriticks, as know not what they are to receive and do; and ſuch as are notoriouſly wicked or ſcandalous, and have not manifeſted their repentance. But then it is preſuppoſed, that none ſhould be numbred with the adult members of the Church but thoſe that have perſonally owned their Baptiſmal Covenant, by a Credible Profeſſion of true Chriſtianity.

Queſt. 4. May a Man that hath knowledge, and civility, and common gifts, come and take this Sacrament, if he know that he is yet void of true repentance, and other ſaving Grace?

Anſw. No; for he then knoweth himſelf to be one that is uncapable of it in his preſent ſtate.

Queſt. 5. May an ungodly Man receive p. 21this Sacrament, who knoweth not himſelf to be ungodly?

Anſw. No; For he ought to know it; and his ſinful ignorance of his own condition, will not make his ſin to be his duty; nor excuſe his other faults before God.

Queſt. 6. Muſt a ſincere Chriſtian receive, that is uncertain of his ſincerity, and in continual doubting?

Anſw. Two preparations are neceſſary to this Sacrament; the general preparation, which is a ſtate of Grace, and this the doubting Chriſtian hath; and the particular preparation, which conſiſteth in his preſent actual fitneſs: And all the queſtion is of this. And to know this, you muſt further diſtinguiſh, between immediate duty and more remote; and between the degrees of doubtfulneſs in Chriſtians. 1. The neareſt immediate duty of the doubting Chriſtian is, to uſe the means to have his doubts reſolved, till te know his caſe; and then his next duty is, to receive the Sacrament; and both theſe ſtill remain his duty, to be performed in this order: And if he ſay, I cannot be reſolved, p. 22when I have done my beſt. Yet certainly it is ſome ſin of his own, that keepeth him in the dark, and hindereth his aſſurance; and therefore duty ceaſeth not to be duty: The Law of Chriſt ſtill obligeth him, both to get aſſurance, and to receive; and the want both of the knowledge of his ſtate, and of Receiving the Sacrament, are his continual ſin, if he lie in it never ſo long through theſe ſcruples, though it be an infirmity that God will not condemn him for. (For he is ſuppoſed to be in a ſtate of Grace.) But you will ſay, What if ſtill he cannot be reſolved whether he have true Faith and Repentance, or not? What ſhould he do while he is in doubt? I anſwer, It is one thing to ask, what is his duty in this caſe? and another thing to ask, Which is the ſmaller or leſs dangerous ſin? Still his duty is both to get the knowledge of his heart, and to communicate: But while he ſinneth (through infirmity) in the failing of the firſt, were he better alſo omit the other, or not? To be well reſolved of that, you muſt diſcern, 1. Whether his judgment of himſelf, do rather incline to think and hope that he is ſincere in his repentance p. 23and Faith, or, that he is not? 2. And whether the conſequents are like to be good or bad to him. If his hopes that he is ſincere, be as great or greater than his fears of the contrary, then there is no ſuch ill conſequent to be feared as may hinder his communicating; but it is his beſt way to do it, and wait on God in the uſe of his Ordinance. But if the perſwaſion of his graceleſneſs be greater than the hopes of his ſincerity, then he muſt obſerve how he is like to be affected, if he do communicate. If he find that he is like to clear up his mind, aed increaſe his hopes by the actuating of his Grace, he is yet beſt to go: But if he find that his heart is like to be over whelmed with horror and ſunk into deſpair, by running into the ſuppoſed guilt of unworthy receiving, then it will be worſe to do it, than to omit it. Many ſuch fearful Chriſtians I have known, that are fain many years to abſent themſelves from the Sacrament; becauſe if they ſhould receive it while they are perſwaded of their utter unworthineſs, they would be ſwallowed up of deſperation, and think that they had taken their own damnatioa, duplicate page p. 22duplicate page p. 23p. 24(as the Twenty fifth Article of the Church of England ſaith, the unworthy receivers do.) So that the chief ſin of ſuch a doubting receiver, is not that he receiveth though he doubt; for doubting will not excuſe us for the ſinful omiſſion of a duty (no more of this than of Prayer or Thankſgiving:) But only Prudence requireth ſuch a one to forbear that, which through his own diſtemper would be a means of his deſpair and ruine: As that Phyſick or Food (how good ſoever) is not to be taken which would kill the taker: Gods Ordinances are not appointed for our deſtruction, but for our edification; and ſo muſt be uſed as tendeth thereunto. Yet to thoſe Chriſtians, who are in this caſe, and dare not communicate, I muſt put this Queſtion, How dare you ſo long refuſe it? He that conſenteth to the Covenant, may boldly come and ſignifie his conſent, and receive the ſealed Covenant of God; for conſent is your preparation, or the neceſſary condition of your Right: If you conſent not, you refuſe all the Mercy of the Covenant. And dare you live in ſuch a ſtate? Suppoſe a Pardon be offered to p. 25a condemned Thief, but ſo, that if he after caſt it in the dirt, or turn Traytor, he ſhall die a ſorer death; will he rather chuſe to die than take it, and ſay, I am afraid I ſhall abuſe it? To refuſe Gods Covenant is certain death; but to conſent is your preparation and your life.

Queſt. 7. Wherein lieth the ſin of an Hypocrite, and ungodly perſon, if he do receive?

Anſw. His ſin is, 1. In lying and hypocriſie; in that he profeſſeth to repent unfeignedly of his ſin, and to be reſolved for a holy life, and to believe in Chriſt, and to accept him on his Covenant-terms, and to give up himſelf to God, as his Father, his Saviour, and his Sanctifier, and to forſake the Fleſh, the World, and the Devil; when indeed, he never did any of this, but ſecretly abhorreth it at his heart, and will not be perſwaded to it: And ſo all this Profeſſion, and his very Covenanting it ſelf, and his Receiving, as it is a Profeſſing-covenanting-ſign, is nothing but a very lie. And what it is to lie to the Holy Ghoſt, the caſe of Ananias and Sapphira telleth us. 2. It is uſurpation to come and lay claim p. 26to thoſe Benefits, which he hath no title to. 3. It is a prophanation of theſe holy Myſteries, to be thus uſed; and it is a taking of Gods Name in vain, who is a jealous God, and will be ſanctified of all that draw near unto him. 4. And it is a wrong to the Church of God, & the Communion of Saints, & the honour of the Chriſtian Religion, that ſuch ungodly Hypocrites intrude as Members: As it is to the Kings Army, when the Enemies Spies creep in amongſt them; or to his Marriage-feaſt to have a gueſt in rags. Mat. 22. 11, 12.

Object. But it is no lie, becauſe they think they ſay true in their Profeſſion.

Anſw. That is through their ſinful negligence and ſelf-deceit: And he is a lier that ſpeaks a falſhood, which he may and ought to know to be a falſhood, though he do not know it. There is a lier in raſhneſs and negligence, as well as of ſet purpoſe.

Queſt. 8: doth all unworthy receiving make a man liable to damnation? Or, what unworthineſs is it that is ſo threatned?

Anſw. There are three ſorts of unworthineſs p. 27(or unfitneſs) and three ſorts of Judgment anſwerably to be feared. 1. There is the utter unworthineſs of an Infidel, or impenitent, ungodly Hypocrite. And damnation to Hell fire, is the puniſhment that ſuch muſt expect, if Converſion prevent it not. 2. There is an unworthineſs through ſome great and ſcandalous crime, which a regenerate perſon falleth into; and this ſhould ſtop him from the Sacrament for a time, till he have repented and caſt away his ſin: And if he come before he riſe from his fall by a particular repentance, (as the Corinthians that ſinned in the very uſe of the Sacrament it ſelf) they may expect ſome notable temporal judgment at the preſent; (and if Repentance didnot prevent it, they might fear Eternal puniſhment.) 3. There is that meaſure of unworthineſs which conſiſteth in the ordinary infirmities of a Saint; and this ſhould not at all deter them from the Sacrament, becauſe it is accompanied with a greater worthineſs; yea, though their weakneſs appear in the time and manner of their receiving: But yet ordinary corrections may follow theſe ordinary infirmities. p. 28(The groſſer abuſe of the Sacrament it ſelf, I joyn under the ſecond rank.)

Queſt. 9. What is the particular preparation needful to a fit Communicant?

Anſw. This bringeth me up to the next Direction.

5. Let your preparation to this Sacrament conſist of theſe particulars following, 1. In your duty with your own conſciences and hearts. 2. In your duty towards God. 3. And in your duty towards your Neighbour.

I. Your duty with your hearts conſiſteth in theſe particulars. 1. That you do your beſt in the cloſe examination of your hearts about your States, and the ſincerity of your Faith, Repentance, and Obedience: To know whether your hearts are true to God, in the Covenant which you are to renew and ſeal. Which may be done by theſe inquiries, and diſcerned by theſe Signs. 1. Whether you truly loath your ſelves for all the ſins of your hearts and lives, and are a greater offence and burden to your ſelves, becauſe of your imperfections and corruptions, than all the World beſides is? Ez. 6. 9. & 20. p. 2943. & 36. 31. Rom. 7. 24. 2. Whether you have no ſin but what you are truly deſirous to know; and no known ſin, but what you are truly deſirous to be rid of; and ſo deſirous, as that you had rather be perfectly freed from ſin, than from any affliction in the world? Rom. 7. 22, 18, 24. & 8 18. 3. Whether you love the ſearching and reforming Light, even the moſt ſearching parts of the Word of God, and the moſt ſearching Books, and ſearching Sermons, that by them you may be brought to know your ſelves, in order to your ſetled peace and reformation? John 3. 19, 20, 21: 4. Whether you truly love that degree of holineſs in others which you have not yet attained your ſelves, and love Chriſt in his Children, with ſuch an unfeigned love, as will cauſe you to relieve them according to your abilities, and ſuffer for their ſakes, when it is your duty? 1 John 3. 14, 16. 1 Pet. 1. 22. & 3 8. Jam. 2, 12, 13, 14, 15. Mat. 25. 40. &c. 5. Whether you can truly ſay, that there is no degree of holineſs ſo high, but you deſire it, and had rather be perfect in the p. 30love of God, and the obedience of his will, than have all the riches and pleaſures of this World, Rom. 7. 18, 21, 24. Pſal. 119. 5. Mat. 5. 6. And had rather be one of the holieſt Saints, than of the moſt renowned proſperous Princes upon Earth? Pſal. 15. 4. & 16. 2. Pſal. 84. 10. & 65. 4. 6. Whether you have ſo far laid up your treaſure, and your hopes in Heaven, as that you are reſolved to take that only for your portion; and that the hopes of Heaven, and intereſt of your Souls, hath the preheminence in your hearts againſt all that ſtands in competition with it? Col. 3. 1, 3, 4. Mat. 6. 20, 21. 7. Whether the chiefeſt care of your hearts, and indeavor of your lives, be to ſerve and pleaſe God, and to injoy him for ever rather than for any wordly thing? Mat. 6. 23. Joh. 5. 26. 2 Cor. 5. 1, 6, 7, 8, 9. 8. Whether it be your daily deſire and indeavor to mortifie the fleſh, and maſter its rebellious oppoſition to the Spirit; and you ſo far prevail, as not to live, and walk, and be led by the fleſh, but that the courſe and drift of your life is ſpiritual? Rom. 8, 1, 6, 7, 8, 9, 10, 13. Gal. 5. p. 3117, 21, 22. 9. Whether the world, and all its honour, wealth, and pleaſures appear to you ſo ſmall and contemptible a thing, as that you eſteem it as dung, and nothing in compariſon of Chriſt, and the love of God and Glory? and are reſolved, that you will rather let go all, than your part in Chriſt? And, which uſeth to carry it in the time of trial, in your deliberate choice? Phil. 3. 7, 8, 9, 13, 14, 18, 19, 20. 1 John 2. 15. Luke 14. 26, 30, 33. Matth. 13. 19, 21. 10. Whether you are reſolved upon a courſe of holineſs and obedience, and to uſe thoſe means which God doth make known to you, to be the way to pleaſe him, and to ſubdue your corruption; and yet feeling the frailties of your hearts, and the burden of your ſins, do truſt in Chriſt as your Righteouſneſs before God, and in the Holy Ghoſt, whoſe Grace alone can illuminate, ſanctifie, and confirm you? Acts 11. 23. Pſal. 119. 57, 63, 69, 106. 1 Cor. 1. 30. Rom. 8. 9. John 15. 5. 2 Cor. 12. 9. By theſe Signs you may ſafely try your ſtates.

2. When this is done you are alſo to p. 32try the ſtrength and meaſure of your Grace; that you may perceive your weakneſs, and know for what help you ſhould ſeek to Chriſt. And to find out what inward corruptions and ſinful inclinations are yet ſtrongeſt in you, that you may know what to lament, and to ask forgiveneſs of, and help againſt. My Book called Directions for weak Chriſtians, will give you fuller advice in this.

3. You are alſo to take a ſtrict account of your lives; and to look over your dealings with God and Men, in ſecret and publick, eſpecially of late, ſince the laſt renewal of your Covenant with God, and to hear what God and Conſcience have to ſay about your ſins and all their aggravations, Pſal. 139. 23. 1 Cor. 11. 28.

4. And you muſt labour to get your hearts affected with your condition, as you do diſcover it. To be humbled for what is ſinful, and to be deſirous of help againſt your weakneſs, and thankful for the Grace which you diſcern.

5. Laſtly, you muſt conſider of all the work that you have to do, & all the mercies which you are going to receive, and p. 33what Graces are neceſſary to all this, and how they muſt be uſed; and accordingly lock up all thoſe Graces, and prepare them for the exerciſe to which they are to be called out. I ſhall name you the particulars anon.

II. Your duty towards God in your preparation for this Sacrament, is, 1. To caſt down your ſelves before him in humble penitent confeſſion, and lamentation of all the Sins which you diſcover; and to beg his pardon in ſecret, before you come to have it publickly ſealed and delivered. 2. To look up to him with thankfulneſs, Love, and Joy, as becomes one that is going to receive ſo great a mercy from him; and humbly to beg that Grace which may prepare you, and quicken you to, and in the work.

III. Your duty towards others in this your preparation, is, 1. To forgive thoſe that have done you wrong, and to confeſs your fault to theſe whom you have wronged, and ask them forgiveneſs, and make them amends and reſtitution ſo far as is in your power; and be reconciled to thoſe with whom you are fallen out; and p. 34to ſee, that you love your neighbours as your ſelves, Mat. 5. 23, 24, 25, 26, 44. James 5. 16. 2. That you ſeek advice of your Paſtors, or ſome fit perſons, in caſes that are too hard for your ſelves to reſolve, and where you need their ſpecial help. 3. That you lovingly admoniſh them that you know do intend to communicate unworthily, and to come thither in their ungodlineſs, and groſs ſin unrepented of: That you ſhew not ſuch hatred of your Brother, as to ſuffer ſin upon him, Lev. 19. 17. But tell him his faults, as Chriſt hath directed you, Mat. 18. 15, 16, 17. And do your parts to promote Chriſts Diſcipline, and keep pure the Church. See 1 Cor, 5. throughout.

Direct. 6. When you come to the holy Communion, let not the over-ſcrupulous regard of the perſon of the Miniſter, or the company, or the imperfections of the miniſtration, diſturb your meditations, nor call away your minds from the high and ſerious imployment of the day. Hypocrites who place their Religion in bodily exerciſes, have taught many weak Chriſtians to take up uneceſſary ſcruples, and to turn their p. 35eye and obſervation too much to things without them.

Queſt. But ſhould we have no regard to the due celebration of theſe ſacred Myſteries, and to the Miniſter, and communicants, and manner of Adminiſtration?

Anſw. Yes: You ſhould have ſo much regard to them, 1. As to ſee that nothing be amiſs through your default, which is in your power to amend. 2. And that you joyn not in the committing of any known ſin. But, 1. Take not every ſin of another for your ſin, and think not that you are guilty of that in others, which you cannot amend; or, that you muſt forſake the Church and worſhip of God, for theſe corruptions which you are not guilty of; or deny your own mercies, becauſe others uſurp them or abuſe them. 2. If you ſuſpect any thing impoſed upon you to be ſinful to you, try it before you come thither; and leave not your minds open to diſturbance, when they ſhould be wholly imployed with Chriſt.

Queſt. But what if my conſcience be not ſatisfied, but I am ſtill in doubt, muſt I not forbear? Seeing he that doubteth is p. 36condemned if he eat, becauſe he eateth not in Faith; for whatſoever is not of Faith is ſin?

Anſw: The Apoſtle there ſpeaketh not of eating in the Sacrament, but of eating meats, which he doubteth of whether they are lawful, but is ſure, that it is lawful to forbear them. And in caſe of doubting about things indifferent, the ſurer ſide is to forbear them, becauſe there may be ſin in doing; but there can be none on the other ſide in forbearing. But in caſe of Duties, your doubting will not diſoblige you; elſe men might give over praying, and hearing Gods Word, and believing, and obeying their Rulers, and maintaining their Families, when they are but blind enough to doubt of it. 2. Your erring Conſcience is not a Lawmaker, and cannot make it your duty to obey it. For God is your King, and the Office of your Conſcience is to diſcern his Law; and urge you to obedience, and not to make you Laws of its own: So that if it ſpeak falſly, it doth not oblige you, but deceive you. It doth only ligate, or inſnare you, but not obligare, or make p. 37a ſin a duty. It caſteth you into neceſſity of ſinning more or leſs till you relinquiſh the error: But in caſe of ſuch duties as theſe, it is a ſin to do them with a doubting Conſcience, but (ordinarily) it is a greater ſin to forbear.

Object. But ſome Divines write, that Conſcience being Gods Officer; when it erreth, God himſelf doth bind me by it to follow that error, and the evil which it requireth becometh my duty.

Anſw. A dangerous error tending to ſubverſion of Souls and Kingdoms, and highly diſhonourable to God. God hath made it your duty to know his Will, and do it. And if you ignorantly miſtake him, will you lay the blame on him, and draw him into participation of your ſin, when he forbiddeth you both the error and the ſin? And doth he at once forbid and command the ſame thing? At that very moment, God is ſo far from obliging you to follow your error, that he ſtill obligeth you to lay it by, and do the contrary. If you ſay; You cannot. I anſwer, Your impotency, is a ſinful impotency; and you can uſe the means, in which his Grace p. 38can help you: and he will not change his Law, nor make you Kings and Rulers of your ſelves inſtead of him, becauſe you are ignorant or impotent.

Direct. 7. In the time of adminiſtration go along with the Miniſter throughout the work, and keep your hearts cloſe to Jeſus Chriſt, in the exerciſe of all thoſe Graces, which are ſuited to the ſeveral parts of the adminiſtration. Think not that all the work muſt be the Miniſter's. It ſhould be a buſie day with you, and your hearts ſhould be taken up with as much diligence, as your hands be in your common labor; but not in a toilſome weary diligence, but in ſuch delightful buſineſs as becometh the gueſts of the God of Heaven, at ſo ſweet a feaſt, and in the receiving of ſuch unvaluable gifts.

Here I ſhould diſtinctly ſhew you, I. What Graces they be that you muſt there exerciſe. II. What there is obiectively preſented before you in the Sacrament, to exerciſe all theſe Graces. III. At what ſeaſons in the adminiſtration each of theſe inward works are to be done.

I. The Graces to be exerciſed are theſe p. 39(beſides that holy fear and reverence common to all worſhip) 1. A humble ſenſe of the odiouſneſs of ſin, and of our undone condition as in our ſelves, and a diſpleaſure againſt our ſelves, & loathing of our ſelves, and melting Repentance for the ſins we have committed; as againſt our Creator, and as againſt the Love and Mercy of a Redeemer, and as againſt the holy Spirit of Grace. 2. A hungring and thirſting deſire after the Lord Jeſus, and his Grace, and the favour of God and communion with him, which are there repreſented and offered to the Soul. 3. A lively Faith in our Redeemer, his death, reſurrection and interceſſion; and a truſting our miſerable ſouls upon him, as our ſufficient Saviour and help; And a hearty acceptance of him and his benefits upon his offered terms. 4. A joy and gladneſs in the ſenſe of that unſpeakable mercy which is here offered us. 5. A thankful heart towards him, from whom we do receive it. 6. A fervent Love to him that by ſuch Love doth ſeek our Love. 7. A triumphant Hope of life eternal, which is purchaſed for us, and ſealed to us. 8. A willingneſs and reſolution p. 40to deny our ſelves, and all this world, and ſuffer for him that hath ſuffered for our Redemption. 9. A Love to our Brethren, our Neighbours and our Enemies, with a readineſs to relieve them, and to forgive them when they do us wrong. 10. And a firm Reſolution for future obedience, to our Creator, and Redeemer, and Sanctifier, according to our Covenant.

II. In the naming of theſe Graces, I have named their objects: which you ſhould obſerve as diſtinctly as you can, that they may be operative. 1. To help your Humiliation and Repentance, you bring thither a loaden miſerable Soul, to receive a pardon and relief: And you ſee before you the Sacrificed Son of God, who made his ſoul an offering for ſin, and became a Curſe for us to ſave us who were accurſed. 2. To draw out your deſires, you have the moſt excellent gifts and the moſt needful mercies preſented to you that this world is capable of: Even the pardon of ſin, the Love of God, the Spirit of Grace, and the hopes of Glory, and Chriſt himſelf with whom all this is given. 3. To exerciſe your Faith you have Chriſt here p. 41firſt repreſented as crucified before your eyes: and then with his benefits, freely given you, and offered to your acceptance, with a Command that you refuſe him not. 4. To exerciſe your delight and gladneſs, you have this Saviour and this Salvation tendered to you; and all that your ſouls can well deſire ſet before you. 5. To exerciſe your Thankfulneſs, what could do more than ſo great a Gift, ſo dearly purchaſed, ſo ſurely ſealed, and ſo freely offered? 6. To exerciſe your Love to God in Chriſt, you have the fulleſt manifeſtation of his attractive Love, even offered to your eyes, and taſte, and heart, that a ſoul on earth can reaſonably expect; in ſuch wonderful condeſcenſion, that the greatneſs and ſtrangneſs of it ſurpaſſeth a natural mans belief. 7. To exerciſe your hopes of life eternal, you have the price of it here ſet before you; you have the Gift of it here ſealed to you; and you have that Saviour repreſented to you in his ſuffering, who is now there reigning, that you may remember him, as expectants of his Glorious coming to judge the world, and glorifie you with himſelf. 8. To exerciſe p. 42your ſelf-denyal and reſolution for ſuffering, and contempt of the world and fleſhly pleaſures, you have before you both the greateſt example and obligation, that ever could be offered to the world; when you ſee and receive a Crucified Chriſt, that ſo ſtrangely denyed himſelf for you; and ſet ſo little by the world and fleſh. 9. To exerciſe your love to Brethren, yea, and Enemies, you have his example before your eyes, that loved you to the death when you were Enemies: And you have his holy ſervants before your eyes, who are amiable in him through the workings of his Spirit, and on whom he will have you ſhew your love to himſelf. 10. And to excite your Reſolution for future odedience, you ſee his double Title to the Government of you, as Creator and as Redeemer; and you feel the obligations of Mercy and Gratitude; and you are to renew a Covenant with him to that end; even openly where all the Churches are witneſſes. So that you ſee here are powerful object before you to draw out all theſe Graces, and that they are all but ſuch as the work requireth you then to exerciſe.

p. 43III. But that you may be the readier when it cometh to practice, I ſhall as it were lead you by the hand through all the parts of the adminiſtration, & tell you when and how to exerciſe every grace, and thoſe that are to be joyned together I ſhall take together, that needleſs diſtinctneſs do not trouble you.

1. When you are called up and going to the Table of the Lord, exerciſe your Humility, Deſire and Thankfulneſs, and ſay in your hearts, What Lord, doſt thou call ſuch a wretch as I? What! me that have ſo oft deſpiſed thy mercy? and wilfully offended thee, and preferred the filth of this world and the pleaſures of the fleſh before thee? Alas, it is thy wrath in Hell that is my due: But if love will chooſe ſuch an unworthy gueſt, and Mercy will be honoured upon ſuch ſin and miſery, I come Lord at thy call: I gladly come: Let thy will be done; and let that mercy which inviteth me, make me acceptable, and graciouſly entertain me; and let me not come without the wedding Garment, nor p. 44unreverently ruſh on holy things, nor turn thy mercies to my bane!

2. When the Miniſter is confeſſing ſin, proſtrate your very ſouls in the ſenſe of your unworthineſs, and let your particular ſins be in your eye, with their hainous aggravations; The whole need not the Phyſician, but the ſick. But here I need not put words into your mouths or minds, becauſe the Miniſter goeth before you, and your hearts muſt concurr with his Confeſſions, and put in alſo the ſecret ſins which he omitteth.

3. When you look on the Bread and Wine which is provided and offered for this holy uſe, remember that it is the Creator of all things, on whom you live, whoſe Laws you did offend; and ſay in your hearts, O Lord, how great is my offence? who have broken the Laws of him that made me, and on whom the whole Creation doth depend? I had my Being from thee, and my daily Bread; and ſhould I have requited thee with diſobedience? Father, I have ſinned againſt Heaven and before thee, and am no more worthy to be called thy Son.

p. 454. When the words of the Inſtitution are read, and the Bread and Wine are ſolemnly conſecrated, by ſeparating them to that ſacred uſe, and the acceptance and bleſſing of God is deſired, admire the mercy that prepared us a Redeemer, and ſay, O God how wonderful is thy wiſdom and thy love? How ſtrangely doſt thou glorifie thy mercy over ſin that gave advantage to glorifie thy juſtice? Even thou our God whom we have offended, haſt out of thy own Treaſury ſatisfied thy own juſtice, and given us a Saviour by ſuch a Miracle of Wiſdom, Love, and Condeſcention, as men or Angels ſhall never be able fully to comprehend: ſo didſt thou love the ſinful world, as to give thy Son, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life. O thou that haſt prepared us ſo full a remedy, and ſo pretious a gift, ſanctifie theſe Creatures to be the Repreſentative Body and Blood of Chriſt, and prepare my heart for ſo great a gift, and ſo high and holy and honourable a work.

5. When you behold the Conſecrated Bread and Wine, diſcern the Lords Body, and reverence it as the Reprſentative Body p. 46and Blood of Jeſus Chriſt; and take heed of Prophaning it, by looking on it as common Bread and VVine; Though it be not Tranſubſtantiate, but ſtill is very Bread and VVine in its Natural being, yet it is Chriſts Body and Blood in repreſentation and effect. Look on it as the conſecrated Bread of life, which with the quickning Spirit muſt nouriſh you to life eternal.

6. When you ſee the Breaking of the Bread, and the Pouring out of the VVine, let Repentance, and Love, and Deſire; and Thankfulneſs, thus work within you. O wondrous Love! O hateful ſin! How merciful, Lord, haſt thou been to ſinners? & how cruel have we been to our ſelves & thee? Could Love ſtoop lower? Could God be merciful at a dearer rate? Could my ſin have done a more horrid deed, than put to death the Son of God? How ſmall a matter hath tempted me to that, which muſt coſt ſo dear before it was forgiven? How dear payed my Saviour for that, which I might have avoided at a very cheap rate? At how low a price have I valued his Blood, when I have ſinned and ſinned again for p. 47nothing! This is my doing! My ſins were the Thorns, the Nails, the Spear! Can a Murderer of Chriſt be a ſmall offender? O dreadful juſtice! It was I and ſuch other ſinners that deſerved to bear the puniſhment who were guilty of the ſin; and to have been fewel for the unquenchable flames for ever. O pretious Sacrifice! O hateful ſin! O gracious Saviour! how can mans dull and narrow heart, be duly affected with ſuch tranſcendent things? or Heaven make its due impreſſion upon an inch of fleſh! Shall I ever again have a dull apprehenſion of ſuch Love? Or ever have a favourable thought of ſin? Or ever have a fearleſs thought of juſtice? O break or melt this hardened heart, that it may be ſomewhat conformed to my crucified Lord! The tears of Love and true Repentance are eaſier than the flames from which I am redeemed. O hide me in theſe wounds, and waſh me in this pretious blood! This is the Sacrifice in which I truſt: This is the Righteouſneſs by which I muſt be juſtified, and ſaved from the Curſe of thy violated Law! As thou haſt accepted this, O Father, for the world, upon the Croſs, Behold it (till on p. 48the behalf of ſinners; and hear his Blood that cryeth unto thee for mercy to the miſerable, and pardon us, and accept us as thy Reconciled Children, for the ſake of this Crucified Chriſt alone. We can offer thee no other Sacrifice for ſin; and we need no other.

7. When the Miniſter applyeth himſelf to God by prayer, for the efficacy of this Sacrament, that in it he will give us Chriſt and his benefits, and pardon, and juſtifie us, and accept us as his reconciled Children joyn heartily and earneſtly in theſe requeſts, as one that knoweth the need and worth of ſuch a mercy.

8. When the Miniſter delivereth you the conſecrated Bread and Wine, look upon him as the meſſenger of Chriſt, and hear him as if Chriſt by him ſaid to you, Take this my broken body and blood, and feed … it to everlaſting life: and take with it no ſealed Covenant, and therein the ſealed teſtimony of my love, and the ſealed pardon o… your ſins, and a ſealed gift of life eternal ſo be it, you unfeignedly conſent unto my Covenant, and give up your ſelves to me … my redeemed ones. Even as in delivering p. 49the poſſeſſion of Houſe or Lands, the deliverer giveth a Key, and a Twig and a Turf, and ſaith, I deliver you this houſe, and I deliver you this Land: So doth the Miniſter by Chriſt's Authority deliver you Chriſt and pardon and title to eternal life. Here is an Image of a ſacrificed Chriſt of Gods own appointing, which you may lawfully uſe: And more than an Image; even an inveſting Inſtrument, by which theſe higheſt mercies are ſolemnly delivered to you in the name of Chriſt. Let your hearts therefore ſay with Ioy and Thankfulneſs, with Faith and Love, O matchleſs bounty of the eternal God! what a gift is this! and unto what unworthy ſinners! and will God ſtoop ſo low to man? and come ſo near him? and thus reconcile his worthleſs enemies? Will he freely pardon all that I have done? and take me into his family and love, and feed me with the fleſh and blood of Chriſt? I believe; Lord help mine unbelief. I humbly and thankfully accept thy gifts! Open thou my heart, that I may yet more joyfully and thankfully accept them: Seeing God will glorifie his Love and mercy by ſuch incomprehenſible p. 50gifts as theſe, behold, Lord, a wretch that needeth all this mercy! And ſeeing it is the offer of thy Grace and Covenant, my Soul doth gladly take thee for my God and Father, for my Saviour and my Sanctifier: And here I give my up ſelf unto thee, as thy Created, Redeemed and (I hope) Regenerate one; as thy Own, thy Subject and thy Child, to be ſaved and Sanctified by thee, to be beloved by thee and to Love thee to everlaſting: O ſeal up this Covenant and pardon, by the Spirit, which thou ſealeſt and delivereſt to me in thy Sacrament: that, without reſerve, I may be entirely and for ever thine!

9. When you ſee the Communicants receiving with you, let your very hearts be united to the Saints in love, and ſay, How goodly are thy Tents, O Jacob! How amiable is the Family of the Lord! How good and pleaſant is the unity of Bretheren? How dear to me are the pretious numbers of my Lord! though they have yet all their spots and weakneſſes, which he pardoneth, and ſo muſt we. My goodneſs O Lord extendeth not unto thee; but unto thy Saints, the excellent ones on earth, in whom p. 51is my delight. What portion of my eſtate thou requireſt I willingly give unto the poor, and if I have wronged any man, I am willing to reſtore it: And ſeeing thou haſt …oved me an enemy, and forgiven me ſo great a debt, I heartily forgive thoſe that have done me wrong, and love my enemies. O keep me in thy Family all my days, for … day in thy Court is better than a Thouſand, and the door-keepers in thy houſe are happier than the moſt proſperous of the wicked, Numb. 24. 5. Pſal. 133. & 15. 4. & 16. 2, 3. Luke 19. 8. Pſal. 84. 10.

10. When the Miniſter returneth Thanks and Praiſe to God, ſtir up your Souls to the greateſt alacrity; and ſuppoſe you ſaw the Heavenly Hoſts of Saints and Angels praiſing the ſame God in the preſence of his Glory; and think with your ſelves, that you belong to the ſame Family and ſociety as they, and are learning their work, and muſt ſhortly arrive at their perfection: Strive therefore to imitate them in Love and Joy; and let your very ſouls be poured out in Praiſes and Thankſgiving: And when you have the next …ieſure for your private thoughts (as when p. 52the Miniſter is exhorting you to your duty) exerciſe your love and thanks and Faith and hope and ſelf-denyal and Reſolution for future obedience, in ſome ſuch breathings of your Souls as theſe: O my gracious God, thou haſt ſurpaſſed all humane comprehenſion in thy Love! Is this thy uſage of unworthy prodigals! I feared leſt thy wrath as a conſuming fire would have devoured ſuch a guilty Soul; and thou wouldeſt have charged upon me all my folly: But while I condemned my ſelf, thou haſt forgiven & juſtified me; and ſurprized me with the ſweeteſt embracements of thy love. I ſee now that thy thoughts are above our thoughts, and thy ways above our ways and thy love excelleth the love of man, even more than the Heavens are above the earth. With how dear a price haſt thou Redeemed a wretch, that deſerved thy everlaſting vengeance! with how pretious and ſweet a Feaſt haſt thou entertained me, who deſerved to be caſt out with the workers of iniquity! ſhall I ever more ſlight ſuch Love as this? ſhall it not overcome my Rebelliouſneſs; and melt down my cold and hardned heart? ſhall I be ſaved from Hell and p. 53not be thankful? Angels are admiring theſe miracles of Love? and ſhall not I admire them? Their love to us doth cauſe them to rejoyce, while they ſtand by and ſee our Heavenly feaſt? And ſhould it not be ſweeter to us that are the gueſts that feed upon it? My God how dearly haſt thou purchaſed my Love? How ſtrangly haſt thou deſerved and ſought it? Nothing is ſo much my grief and ſhame, as that I can anſwer ſuch Love, with no more fervent fruitful Love. O what an addition would it be to all this pretious mercy, if thou wouldſt give me a Heart to anſwer theſe thine invitations, That thy Love thus poured out, might draw forth mine, and my Soul might flame by its approaching unto theſe thy flames? And that Love draw out by the ſenſe of Love, might be all my life? O that I could Love thee as much as I would Love thee? Yea as much as thou wouldeſt have me Love thee? But this is too great a happineſs for earth! But thou haſt ſhewed me the place where I may attain it! My Lord is here, in full poſſeſſion: who hath left me theſe pledges, till he come and fetch us to himſelf, and feaſt us there in our Maſters p. 54Joy; O bleſſed place! O happy company that ſee his Glory, and are filled with the ſtreams of thoſe Rivers of conſolation! yea happy we whom thou haſt called from our dark and miſerable ſtate, and made us Heirs of that felicity, and paſſengers to it, and expectants of it, under the conduct of ſo ſure a guide! O then we ſhall Love thee without theſe ſinful pauſes and defects! in another meaſure, and another manner than now we do: when thou ſhalt reveal and communicate thy attractive Love, in another meaſure and manner than now! Till then, my God, I am devoted to thee; By right and Covenant I am thine! My ſoul here beareth witneſs againſt my ſelf, that my defects of Love have no excuſe; Thou deſerveſt all, if I had the Love of all the Saints in Heaven and Earth to give thee. VVhat hath this world to do with my affections? And what is this ſordid corruptible fleſh, that its deſires and pleaſures ſhould call down my Soul, and tempt it to neglect my God? VVhat is there in all the ſufferings that man can lay upon me, that I ſhould not joyfully accept them for his ſake, that hath Redeemed me from Hell, by ſuch p. 55unmatched voluntary ſufferings? Lord, ſeeing thou regardeſt, and ſo regardeſt, ſo vile a worm, my heart, my tongue, my hand confeſs, that I am wholly thine. O let me live to none but thee, and to thy ſervice, and thy Saints on earth! And O let me no more return unto iniquity! nor venture on that ſin that killed my Lord! And now thou haſt choſen ſo low a dwelling, O be not ſtrange to the Heart that thou haſt ſo freely choſen! O make it the daily reſidence of thy ſpirit! Quicken it by thy grace; adorn it with thy gifts; employ it in thy Love, delight in its attendance on thee; refreſh it with thy joys and the light of thy countenance; and deſtroy this carnality, ſelfiſhneſs and unbelief; And let the VVorld ſee that God will make a Palace of the loweſt heart, when he chooſeth it for the place of his own abode.

Direct. 8. VVhen you come home, review the mercy which you have received, and the duty which you have done, and the Covenant you have made: And, 1. Betake your ſelves to God in Praiſe and Prayer for the perfecting of his work: And, 2: Take heed to your hearts that they grow p. 56not cold, and that worldly things or diverting trifles, do not blot out the ſacred impreſſions, which Chriſt hath made, and that they cool not quickly into their former dull and ſleepy frame. 3. And ſee that your Lives be actuated by the grace that you have here received, that even they that you converſe with may perceive that you have been with God. Eſpecially when Temptations would draw you again to ſin; and when the injuries of Friends or Enemies would provoke you, and when you are called to teſtifie your Love to Chriſt, by any coſtly work or ſuffering; remember then what was ſo lately before your eyes, and upon your heart; and what you reſolved on, and what a Covenant you made with God. Yet judge not of the fruit of your Receiving, ſo much by feeling, as by faith: for more is promiſed than you yet poſſeſs.