A Supplement to Knowledge and Practice, Part 1 · Chapter 4 · Section 8

A Supplement to Knowledge and Practice · Part 1 · Chapter 4 · Section 8

p. 220Of the Lords Supper.

I Come now to treat of the Sacrament of the Lords Supper. In the handling of which I ſhall,

1. Indeavor rightly to inform your Judgments concerning the true nature, uſe, intent, and benefit of this holy ordinance.

2. Direct your practice, that you may know how to receive it in a right manner, and to your ſpiritual benefit.

That you may therefore be rightly informed concerning the nature of this Sacrament, you muſt know, that the Jews had two ordinary ſtanding Sacraments. viz.

1. Circumciſion. to which Our Baptiſm. do anſwer.

2. The Paſsover. to which The Lords Supper. do anſwer.

Theirs were bloody Sacraments; for the blood of Chriſt was to be ſhed. Ours unbloody; for the blood of Chriſt is ſhed. Now that I may ſpeak more diſtinctly and plainly concening the Sacrament of the Lords Supper, it will be requiſite that I ſpeak ſomething 1. concerning the Jewiſh Paſsover, which we ſhall conſider either as it was firſt inſtituted or as it was afterwards celebrated, wherein divers rites of the firſt Aegyptian Paſsover were not exactly obſerved.

The firſt inſtitution of the Paſsover we find, Exod. 12. When Iſrael after long ſervitude and bondage was to go out of Egypt, God commanded them in their ſeveral families to kill a Lamb; to roaſt it whole; to eat it within doors that night; to ſprinkle the ſide and upper door-poſts with the blood thereof; and ſo doing, they ſhould be ſafe from the deſtroying Angel, that rode circuit that night to deſtroy all Egypts firſt born, but he was to paſs by all the houſes of Iſrael ſprinkled with blood. And hence the name Paſsover, Exod. 12.27. This was to be greatly obſerved on the fourteenth day of the firſt monethmonth, at Even.

In the treating therefore of this Paſsover we ſhall firſt conſider the things that were proper to the Jewiſh Paſsover in Egypt, and then ſhew how they prefigured Chriſt our Paſsover.

1. They were commanded to take a Lamb. A Lamb the emblem of innocency. So our Saviour was ſtiled, John 1.19. The p. 221Lamb of God, being of a Lamb-like humility and meekneſs. John his beloved Diſciple often ſtiles him ſo, as being exceedingly delighted with this ſimilitude.

2. A Lamb without blemiſh. So was our Saviour, 1 Pet. 1.19.

3. One of their own flocks and folds. Chriſt was of the Jewiſh Nation, Rom. 9.4, 5. Like in all things to his brethren, ſin only excepted.

4. It muſt be ſlain. So Chriſt was put to death on the Croſs.

5. Not a bone of it muſt be broken, which was verified in Chriſt, John 19.33, 36.

6. It muſt be roaſted. So our Saviour ſuffered the ſcorching heat of his Fathers wrath; ſweating drops of blood for our ſakes, Luke 22.44. O Sinner how little art thou ſenſible of what thy Saviour hath ſuffered to redeem thee!

7. The blood of the Lamb muſt be ſprinkled on the ſide and upper door-poſts of their houſes, if they intended to be preſerved from the deſtroying Angel. So muſt the blood of Chriſt be ſprinkled by Faith on our hearts, if we intend to be delivered from the wrath to come.See 1 Pet. 1.2. and Heb. 12.241 Pet 1:2Heb 12:24 There is no eſcaping the wrath of God, but by the ſprinkling of Chriſts blood on our conſciences.

8. They were to eat this Paſchal Lamb with ſower herbs and unlevened bread. 1. With ſower herbs, to mind them of what affliction and bondage they were in in Egypt. We muſt have contrition and remorſe wrought in us for our ſins, and be in bitterneſs of ſoul for them, ere we can reaſonably expect relief by Chriſt. 2. With unlevened bread. The ſucceeding Jews, that they might ſhew their exactneſs in obſerving this precept, did at this Paſsover-time uſe great diligence to rid their houſes of all leven; yea they were ſo ſtrict about it, that they ſearched with candles to ſee if there were any remaining in any corner or hole. And leſt after all their diligence any ſhould remain with them yet unfound out, they paſſed a ſolemn execration upon it in theſe or the like words. All the leven that is within my poſſeſſion, which I have ſeen, or which I have not ſeen, which I have caſt out or not caſt out, be it accurſed, be it as the duſt of the earth. The Apoſtle ſhews us that by leven is meant, malice and wickedneſs, by unlevened bread, ſincerity and truth. He intimates what manner of perſons they muſt be that intend to feed upon Chriſt by Faith. They muſt not think to eat of this Lamb, except they rid themſelves of their Leven. Leven, it ſwells the maſs, and ſours it. p. 222Pride makes the heart ſwell, and malice ſoures it; ſearch therefore, O Sinner, to find out thy leven when thou thinkeſt of approaching to this holy Table. Search every corner of thy heart as with a candle; and when thou haſt found out thy ſins, manifeſt thy hatred and loathing of them; Never think to be pardoned except thou part with thy ſins; Never think to be ſaved except thou be ſanctified.

9. They were to eat it with their loins girt, and ſtaves in their hands, and ſhooes on their feet, ſhewing themſelves thereby to be in a poſture of readineſs to be gone out of Egypt, and to ſeek the promiſed Land. Which may intimate to us, that we muſt receive this bleſſed Sacrament with intention to leave the dominions of Pharaoh, the Kingdom, Service, and bondage of ſin and Satan, and to march on towards our heavenly Canaan. People would fain eſcape damnation, yet are loath to leave their pleaſing and profitable ſins. No coming to Canaan except you leave Egypt.

10. When they had eaten of the roaſted Lamb, if any thing thereof remained, it was to be burnt with fire and not left till the morning. This may ſhew us that Sacramental elements are not Sacramental **Nihil habet ratione Sacramenti extra uſum legitimum & Sacramentalem.but in their uſe only and while they are uſed. As Bread and Wine in this Sacrament, and Water in Baptiſm, after the Sacramental uſe, are no longer Sacramental. A ſtone is boundary in its uſe and place: Remove it, 'tis a meer ſtone, no boundary.

11. Two ſorts of perſons were barred from eating the Paſsover. 1. The uncircumciſed, the ſtranger and foreigner, Exod. 12.43, 48. Such as are not initiated into Chriſts Family the Church by the firſt Sacrament of Baptiſm, cannot regularly be admitted to the Lords Table. 2. unclean perſons (though circumciſed) or ſuch as were in a journey, were to be put off to the Paſsover of the ſecond monethmonth, being not cleanſed for the preſent, according to the purification of the Sanctuary, 2 Chron. 30.18, 19. Numb. 9.10.11. This ſhews us that ſome perſons who are within the communion of the Church may be unfit at ſome particular times to come to the Lords Table, yea though believers, may at ſuch times eat and drink unworthily.

12. After the Paſchal Lamb was eaten, on the next day viz. on the fifteetnh day of the firſt monethmonth, began the Feaſt of the Paſsover, or feaſt of unlevened bread. It continued ſeven dayes, and no levened bread was to be eaten during that time; and of thoſe p. 223ſeven dayes the firſt and laſt only were holy Convocations or Sabbaths, wherein they might do no ſervile work, Exod. 12.15, 16. Levit. 23.5, 6, 7. Numb. 28.16, 17, 18. The Apoſtle alludes hereunto, 1 Cor. 5.7. Chriſt our Paſsover is Sacrificed, therefore let us keep the feaſt. As if he ſhould have ſaid, thoſe for whom Chriſt our Paſsover is Sacrificed, on wh…ſ… conſciences his blood is ſprinkled, ought to be a holy people not levened with ſin and wickedneſs, and to walk before God in ſincerity and truth, living all their dayes in a holy rejoycing and thankſgiving.

Thus much of the firſt Paſsover as inſtituted and obſerved in Egypt; ſome of the Ceremonies whereof were proper to that Paſsover, and not intended for any other following. And accordingly in after times they were not obſerved. As particularly,

1. The Paſchal Lamb was afterwards to be ſlain and eaten only at Je…uſalem, Deut. 16.5, 6. The place which God had choſen for his publick worſhip.

2. They did not obſerve the taking up of the Lamb four dayes before.

3. Nor the ſprinkling the door poſts with blood.

4. Nor ſtaying within and not going out of the houſe that night; For our Saviour and his Diſciples did go out after Supper.

5. Nor eating it in a travelling poſture. For we find our Saviour and his diſciples eating it in a poſture of diſcubiture, or leaning on beds.

From whence we may take notice, that we are not bound to obſerve all occaſional or local circumſtances or cuſtoms belonging to a Sacrament, nor to follow our Saviour and his Apoſtles in thoſe particular circumſtances of eating the Lords Supper late at night, or in a leaning poſture, or in an upper Chamber, no woman being preſent, &c. Let us look to the ſubſtance, end, and intent of the Sacrament, and chiefly mind that.

Having ſpoken thus much of the Paſsover, I think it will not be amiſs for the clearer underſtanding of the original inſtitution of this Sacrament of the Lords Supper, to inſert a ſhort deſcription of the method and order of the Paſchal Supper with the principal rites thereunto belonging (which were then either all or moſt of them, as it ſeems, in uſe among the Jews) as they are delivered to us by their own writers, much after this manner, conſiſting p. 224in ſeveral Cups, or drinkings of Wine, and two breakings of bread. Some of which rites, we ſhall ſhew, that our Saviour took and ordained them to a new Evangelical uſe and myſtical ſignification.

1. When all things appertaining to the Feaſt were prepared, and all perſons belonging to that Company that were to eat together, were ready, the chief man of the company (who was as it were the Prieſt among them) takes a cup of Wine and bleſſes it in ſome ſuch words as theſe. Bleſſed be thou Lord, who haſt created the fruit of the vine, and bleſſed be thou for this good day, and this holy convocation, &c. Compare with this cuſtome our Saviours words, Luke 22.17. He took the Cup and gave thanks and ſaid, take this and divide it among you.

2. Then the Table was furniſhed with proviſions of ſeveral ſorts, viz. bitter herbs, the unlevened bread, the body of the Paſchal Lamb roaſted whole, and ſo brought up.

3. The chief man of the company takes the ſower herbs and bleſſes them in ſome ſuch words as theſe, Bleſſed art thou O Lord, who createſt the fruits of the earth, &c. and then eats of them the quantity of an Olive at leaſt, and diſtributes to the reſt, uttering ſome ſuch ſentence as this, Theſe bitter herbs we eat in token that the Egyptians made the lives of our Fathers bitter in Egypt.

4. Then he takes the diſh or Charger which held the unleavened bread or Cakes, and (laying by a piece thereof to be eaten afterwards with the Paſchal Lamb at the cloſe of the Supper) he bleſſed the bread in ſome ſuch words as theſe, bleſſed art thou O Lord, who bringeſt forth bread out of the earth, &c. Then he breaks it, and eats of it.

5. When this is finiſhed, he begins the ſecond Cup of Wine, and the reſt follow him. Then their Children brought in, were made to ask what is the reaſon that this night differs ſo much from other nights, inſtancing in many particulars of the feſtival ſolemnities? Then the maſter of the feaſt begins a a narrative, how their Fathers were all ſervants in Egypt, and as that night God delivered them, &c. And tells particularly of the wonders done in Egypt and the manner of their deliverance, ſaying to this purpoſe, This is the Paſsover which we celebrate, becauſe the Lord paſſed over the houſes of our Fathers in Egypt; therefore we are bound to give thanks, to praiſe, to laud and glorify him, and ſing Hallelujahs to p. 225him, &c. This kind of declaration or ſhewing forth the occaſion of the Paſsover, they called Haggadah. Hence the Apoſtle may be ſuppoſed to have borrowed his phraſe. As oft as ye eat this bread and drink this Cup, ye declare or ſet forth the Lords death, 1 Cor. 11.26. This annunciation or ſhewing forth to their Children the Lords wonderful goodneſs and mercy to them, we find commanded Exod. 12.26, 27. And it ſhall come to paſs, when your children ſhall ſay unto you, what mean you by this ſervice? That ye ſhall ſay, it is the Sacrifice of the Lords Paſsover, who paſſed over the houſes of the children of Iſrael in Egypt, when he ſmote the Egyptians, and delivered our houſes.

6. Then he takes that part of the unlevened cake that was before reſerved, and bleſſing it, and giving thanks for it as before, he diſtributes to every one a piece of it to eat with the Paſchal Lamb, of which each perſon preſent was bound to eat as much as the quantity of an Olive at leaſt.

The breaking of bread therefore, at which our Saviour did inſtitute the commemoration of his body, ſeems to be this ſecond breaking of bread, viz. in time of Supper, after which nothing more was to be eaten that night. For 'tis ſaid, foreign as they were eating, or towards the end of the Supper, Jeſus took bread and bleſſed it and brake it and gave it to his Diſciples ſaying, take eat this is my body, Mat. 26.26.

7. All this done, they drink up the third Cup, called the Cup of bleſſing, or thanksgiving after meat, Paul calls it by this very name, 1 Cor. 10.16. The Cup of bleſſing which we bleſs, is it not the Communion of the blood of Chriſt, &c. And this third Cup which was after ſupper (that is, after they had done eating, and was the concluſion of the Supper) was the Cup which our Saviour applied to a new ſpiritual ſignification. And having inſtituted it into an Euchariſtical Cup, bad them drink all of it. So that now he ordaines bread to be a repreſentation of his body henceforward, in the ſame manner as the Paſchal Lamb had been the repreſentation of his body before; and the cup to be the New Teſtament in his blood now, as the blood of bullocks had been the Old Teſtament in his blood before, Exod. 24.8. And Moſes took the blood and ſprinkled it on the people, and ſaid, behold the blood of the Covenant which the Lord hath made with you, &c. After this they ſang the Hallelujah, or Hymn, or Pſalm of Praiſe, according p. 226to Cuſtom. And accordingly our Saviour and his Apoſtles did ſing a hymn after the Paſchal Supper before they departed. So that ſuppoſing theſe Rites to be then in uſe among the Jews (as their own writers tell us) it will from thence appear, that the bread and wine which our Saviour diſtributed at his laſt Paſsover, and appointed to ſignifie and repreſent his body and blood, were rites within the compaſs of it, and belonging to it, only applied by him now to a new evangelical uſe and ſignification. And he dealt no otherwiſe in this Sacrament, than he did before in that other of Baptiſm, which he ſeems to have founded upon the old rite in uſe among the Jews, of purification by water. So that our Saviour in inſtituting both Sacaments of the new Teſtament ſeems to have taken the old rites of the Jews, and to have ordained and advanced them to a new evangelical uſe, and myſtical ſignification, and ſo to have put (as one ſayes) a new ſuperſcription upon the old metal. There is one thing more that it will not be amiſs here to take notice of, viz. That from the Jewiſh cuſtom of having a feaſt at the end of their Sacrifices, the Chriſtians of the Primitive Church inſtituted their Agapae or love feaſts. And they of the Church of Corinth did much imitate the Jewiſh Paſchal rites in receiving of the Lords Supper. For they had a Supper before (in which they were not always very temperate as appears 1. Cor. 11.) And at the concluſion of this Supper they had the bread and wine of the Lords Supper adminiſtred, as the Jews at the end of their Paſchal Supper had the unlevened bread, and the Cup of bleſſing.

Having ſpoken thus much of the Paſsover and the rites belonging to it; I now come to ſpeak of the Lords Supper which ſucceeds it. And here I ſhall treat,

1. Of the Author of it.

2. Of the time when it was inſtituted.

3. Of the Nature of it.

4. Of the ends for which it was inſtituted.

1. Chriſt himſelf is the Author of it. We have before ſhewn how Chriſt eating the Paſchal Supper with his Diſciples (who were Jews) took ſome of the Paſchal cheer and proviſions, and made them the materials of this bleſſed Sacrament. 'Tis Chriſt who was the Author of it. 'Tis he who is the King and Soveraign of his Church. 'Tis he who appoints therein his Officers, p. 227Laws, and Ordinances. He is the Mediator of the new Covenant, and therefore appoints the tokens and ſeals of it. Divine inſtitution only makes a Sacrament; the whole Church cannot do it.

2. Let us conſider the time in which it was inſtituted, viz. in the ſame night in which he was betrayed by Judas, 1 Cor. 11.23. Obſerve Chriſts great love to his Church. He ſaw his death approaching; yet he beſtows now a great favour on mankind, when he ſees he ſhall receive the hardeſt meaſure from them. O that the ſame mind were in us that was in Chriſt Jeſus! Judas had reſolved beforehand to betray him, and accordingly had agreed with the Chief-Prieſts and Council of the Jews, yet with this wicked reſolution he comes to eat the Paſsover with him. Sins of purpoſe and reſolution are moſt dangerous. We ſhould look not only on Judas's ſin in betraying his Maſter, but on his fixed intention and reſolution to do it. 'Tis a dangerous thing to come to this Sacrament with an intent to go on in any known ſin.

3. Let us conſider the nature of this Sacrament; wherein three things are to be ſpoken to.

1. The outward Ordinance, or outward ſigns.

2. The inward and Spiritual myſteries thereby ſignified.

3. The Command for the obſerving this Ordinance.

1. The outward Ordinance, or Sacrament properly ſo called conſiſts,

1. Of certain Elements, or materials, viz. Bread and Wine.

2. Of ſundry Rites and Sacramental actions appertaining thereunto.

1. Our Saviour took bread and gave thanks, and ſo alſo the Cup. He bleſſed the Bread and the Wine ſeverally (as the Jews manner was) by thanksgiving and pra…er to God. Hence this Sacrament is called the Euchariſt. And this bleſſing and praying over the Bread and Wine is called the conſecration of the Elements, or ſetting them apart from a common to a holy uſe. Yet this muſt be obſerved by the way, that this Conſecration changes not the p. 228Elements as to their ſubſtance, **In caena Domini nu…la eſt tranſmutatio ſignorum in res ſignatas, aut exiſtentia rerum ſignatarum in ſignis, ſed ſigna vocantur res ſignatae Metaphoricè, non propriè. Pontificij panem tra…ſmutari in co…pus, Lutherani cu…pus eſſ… in pane ſtatuunt, ut qui non exp…ndunt locu…ionem eſſe Sacramentalem, qualem etiam habem…s Gen. 17. u…i circumciſio vocatur foedus. In his verbis [hoc eſt corpus meum] tropus eſt in copula [eſt] quemadmodum in iſtis Septem vaccae ſunt ſeptem anni; Item Semen eſt verbum Dei. I…i enim copula eſt accipitur pro ſignificare. Conſecration makes the Elements only repreſentatively the body and blood of Chriſt.Gen 17but as to their uſe, office and ſignification only. This is my body are not the words of conſecration. For Chriſt bad them take and eat, before he pronounced theſe words. And the words of Conſecration ſhould in reaſon be ſpoken to God, and not to the Diſciples, as theſe were.

2. He brake the bread. **The papiſts break not the bread but give it whole in wafer cakes. And they take away the Cup from the Laity; wh…reas our Saviour inſtituted it to be received in both kinds; and to receive it otherwiſe is a palpable violation of his order.Hence this Sacrament is called the breaking of Bread, Acts 2.42. And they continued ſtedfaſtly in the Apoſtles Doctrine and fellowſhip, and in breaking bread, and in prayers.

3. He gave it to his Diſciples, ſaying take, eat; and ſo the Cup, take and drink ye all of it.

So that the duty of a Miniſter who ſhall according to Chriſts inſtitution adminiſter this Ordinance, is,

1. To praiſe God for the elements of bread and wine; and ſetting them apart; (according to Chriſts inſtitution) from a common to this religious uſe, to pray to God that they may be effectual repreſentations, ſigns and ſeals of the ſpiritual bleſſings they are appointed to ſignifie, to all thoſe who ſhall receive them in a right manner. And then to diſtribute the bread and wine ſo conſecrated to the Communicants. And the duty of the communicants is to take and eat of this bread and drink this wine in a right manner. Of which more afterwards.

2. We come now to conſider the inward myſteries and ſpiritual bleſſings ſignified by theſe outward elements. Here Chriſt is repreſented to us as Sacrificed for us, and delivering himſelf to us with the fruits and benefits of his death, for our eternal good. I ſay p. 229(ſayes our Saviour.) This is my body which was broken **Though a bone of him was not broken; yet the Apoſtle ſpeaks of his body as broken, in regard of thoſe cruel wounds he received.for you.

The body of Chriſt that was nailed to the Croſs, and his blood that was ſhed, was a Sacrifice, as offered up to God. But it is meat and drink, as offered to us. He was given for us in the Sacrifice, and is given to us in the Sacrament, with the bleſſed fruits and benefits that flow from his death, John 55. Chriſt ſayes my fleſh is meat indeed, and my blood is drink indeed. And verſe 56. He that eateth my fleſh and drinketh my blood dwelleth in me and I in him, that is, He dwelleth in me by Faith, and I dwell in him by the conſtant influence and quickning vertue of my holy Spirit. Chriſt muſt be received by us and united to us by faith…, as meat is received by our mouth and taſted by our Palate, and ſo turned into our ſubſtance. Being ſo received, he will ſtrengthen and refreſh our Souls as meat doth a hungry man. There is an abſolute neceſſity of cloſing with Chriſt as crucified and of being highly pleaſed with him on that account, as the Palate is with wholſom agreeable food, that our Souls being united to him may of his fulneſs receive grace for grace. Not that we muſt be like the groſs Capernaites (John 6.) who had a groſs appehenſion of eating corporally the very fleſh and drinking the very blood of Chriſt There is indeed a ſpiritual eating of Chriſts fleſh, and drinking of his blood by Faith, which may be exerciſed when this Sacrament is not adminiſtred. And of ſuch an eating our Saviour ſpeaks to the Jews, John 6.53. Verily verily I ſay unto you, except ye eat the fleſh of the Son of Man and drink his blood, ye have no life in you. Now that he does not mean Sacramental eating there, is plain and evident; for that Sacrament was not inſtituted till a good while after this, as will appear to any one who underſtands the hiſtory of our Saviour; nay this kind of eating of his fleſh by Faith he ſhews to be of ſo great neceſſity, that without it he tells them they had no life in them, v. 53. which cannot be ſaid of all that never received the Sacrament of the Lords Supper. When therefore we approach to this holy Table, let us not be like the Carnal Iſraelites that did eat Manna and drink of the rock in the wilderneſs, but neither ſaw nor taſted Chriſt in them.

3. We come now to conſider the command for the obſerving of this ordinance. Do this in remembrance of me. This command is not to be extended to circumſtances, and acceſſaries but to p. 230the ſubſtance and main of the inſtitution. This Sacrament is called the Lords Supper from the time of the firſt inſtitution, not that we are bound to receive it only at that time. Occaſional circumſtances the prudence of the Church may alter, let us look to the ſubſtance, end and intent of this Sacrament, and chiefly mind that. The dying charge of a Friend does uſually make great impreſſion on the by-ſtanders. And ſo ſhould this ſolemn charge of our dying Saviour make upon us. Do this in remembrance of me and obſerve it in all ages till I come. So long it muſt be continued in the world.

4. Let us conſider now the ends for which this Sacrament was ordained. And here I ſhall ſpeak.

1. Of the true and proper ends for which it was inſtituted.

2. Of the miſtaken ends for which it was not appointed.

The true and proper ends for which it was inſtituted are theſe.

1. To be a ſolemn commemoration of the death and paſſion of our Lord and Saviour, to keep it in remembrance, and in the eye of the Church till he come to Judgment, 1 Cor. 11.24, 25.

2. To be a Seal of the new Covenant or new Teſtament, with all the promiſes and priviledges of it, and of the ratification of it by the blood of Chriſt, Luke 22.20. This Cup is the New Teſtament in my blood, that is, a Sign and Seal of the new Teſtament or Covenant which is to be ratified and confirmed by my blood.**Heb. 9.15.16.Heb 9:15Heb 9:16 Matth. 26.28. This is my blood of the New Teſtament, which is now to be ſhed for many, for the remiſſion of ſins: that is, this wine in the Cup is a ſign or repreſentation of my blood, and a ſeal whereby the new Covenant is confirmed with all the promiſes of it. For without ſhedding of blood there is no remiſſion, **Heb. 9.22.Heb 9:22Gods Juſtice being no other way to be ſatisfied.

Now the Sacraments may be ſaid to be Seals in two reſpects, 1. They are abſolute ſeals to the veracity and truth of Gods promiſes and Covenant. 2. Conditional Seals in reference to us. They Seal the remiſſion of ſins to all that perform the conditions required and to none elſe: As the tree of life did not ſeal or confirm to Adam, that he ſhould have life, except upon condition of his perfect obedience. To them therefore that perform the conditions required they exhibit, confer and paſsover the bleſſings promiſed in the Covenant of Grace.

3. To be an objective means to ſtir up, excite and increaſe Repentance, p. 231Faith, Love, Hope, Joy, Thankfulneſs in believers, by a lively repreſentation of the evil of ſin, the infinite love of God in Chriſt, the firmneſs of the Covenant of grace, the greatneſs and ſureneſs of the mercies promiſed.

4. To be a badge and cognizance of the Church before the world; and a token that we ſolemnly profeſs that we own a crucified Jeſus for our Saviour, and that 'tis Chriſt and his death that we depend upon and abide by, for the remiſſion of all our ſins and reconciliation with God.

5. To be a means of our renewing our Covenant with God. Covenants in the Scripture were wont to be made by eating and drinking together. Iſaac and Abimelech, Jacob and Laban concluded their Covenants with a Feaſt.**Gen. 6.30. and Gen. 31.44, 46.Gen 6:30Gen 31:44Gen 31:46 Hereby we have an advantage of entring into a ſtricter engagement to God, and renewing the Covenant we made with him in Baptiſm.

6. To be a means of procuring and advancing unity and love among the Saints. A feaſt carries in it the notion of love and good will. But this is more a feaſt of love than any ordinary feaſt can be, becauſe 'tis a remembrance of the greateſt love that that ever was manifeſted, viz. of that love which the Lord ſhewed in dying for us. 'Tis a Feaſt upon Chriſts Sacrifice. And it ſhould be a means not only of uniting believers more firmly to Chriſt their Head, but of uniting and endearing them more one to another.

The ancient Chriſtians did notably expreſs this. 1. By their Agapae or love-feaſt, Jude verſe 14. 2 Pet. 2.13. 2. By their kiſs of Charity, Rom. 16.16. 1 Cor. 16.30. 3. By their collections for the poor made at theſe times, 1 Cor. 16.1.

Having thus ſpoken of the true and proper ends for which this Sacrament was inſtituted; I come now to conſider the miſtaken ends for which it was not appointed.

1. It was not appointed to turn bread and wine into the true, and real body and blood of Chriſt. For if ſenſe be not to be believed concerning its own object, and which tells all men that 'tis ſtill bread and wine, how can we believe that Chriſt or any of his Apoſtles were ever in the World, ſeeing they that ſaw them and converſed with them, may on this ground for all that be deceived; which were very irrational to imagine. And the Apoſtle expreſly calls it bread three times in three verſes together, and that after the Conſecration. 1 Cor. 11.26, 27, 28. For as often as ye eat this p. 232bread and drink this Cup, ye do ſhew the Lords death till he come. Wherefore whoſoever ſhall eat this Bread and drink this Cup of the Lord unworthily ſhall be guilty of the body and blood of the Lord. But let a man examine himſelf, and ſo let him eat of this Bread, and drink of that Cup. And he tells us, that the uſe of this Sacrament is not to make the Lards Body corporally preſent, but to ſhew the Lords death till he come; that is, to be a viſible repreſentation and commemoration of his death till he come to judgment. Indeed Chriſt is really preſent in this Sacrament, but not in the elements, but to the Faith of the worthy receiver. When they eat of this Bread and drink of this Cup in a due manner, exerciſing a lively Faith in him for the remiſſion of all their ſins, Chriſt is then preſent to their Faith, neither is he any otherwiſe preſent in this Sacrament.

2. This Sacrament was not appointed to Sacrifice Chriſt really again to the Father, to propitiate him for the quick and dead, or to eaſe Souls in Purgatory, to deliver them out of it. For Chriſt having died once, dieth no more, but by once offering up himſelf hath for ever perfected them that are ſanctified, **Heb. 10.14.Heb 10:14that is, he hath made a perfect ſatisfaction to the juſtice of God, and done all things needful to bring them to eternal life, who are ſanctified by his grace, and brought to believe in him with a lively Faith.

3. 'Tis not appointed as a means to conveigh grace meerly by the work done, or by the outward receiving of it only, (as charms are ſuppoſed to work;) neither are we to ſuppoſe that God will pardon or ſave any for their meer coming to this Ordinance, though they ſtrive not with their hearts to bring them to repentance, faith in Chriſt, ſincere love to God and men, and new obedience.

4. 'Tis not appointed as a means to wipe off the old ſcore of ſin that men may more freely and boldly encourage themſelves to ſin again (as ſome ignorant people are apt to think) but as a bleſſed means to mortifie ſin in us and to engage us unto holineſs. And thus much concerning the firſt head I propounded to ſpeak unto, viz. The right informing the judgment; and that concerning theſe four particulars. 1. The author of this Sacrament. 2. The time of its Inſtitution. 3. The nature of it. 4. The ends for which it was appointed.

I come now to the ſecond, viz. to direct your practice and to p. 233ſhew you how you ſhould receive it in a right manner. In order to which you muſt know,

1. There are ſome duties to be performed before you come to receive this holy Sacrament.

2. Some duties in the time of receiving it.

3. Some duties after.

There are two kinds of preparation neceſſary to a worthy receiver.

1. The General which is that we look to it, that we be in a ſtate of grace; for there are ſeveral graces that muſt be exerciſed in receiving this Sacrament, and they that are not in a ſtate of grace are utterly unfit (for the preſent) to approach this holy Table.

2. The Particular which conſiſts in a preſent actual fulneſs. In order to the obtaining of this let me adviſe thee (Reader) to the practice of theſe things.

1. Betake thy ſelf to ſome retired privacy, and ſequeſtring thy ſelf from worldly cares and buſineſs, labour to bring thy mind into a good calm ſedate frame and fitneſs for this great work.

2. Earneſtly beg of God to give thee the aſſiſtance of his holy ſpirit to inable thee to fit thy ſelf for this ſolemn Ordinance.

3. Seriouſly conſider the danger of receiving this Sacrament unworthily, that is, without ſuch a diſpoſition of mind and ſuch a preparation of heart, and ſuch reverence and devotion as is agreeable unto ſo holy an Ordinance. Such perſons as are not ſo fitted, and yet approach to this holy Table, are guilty of profaning this Sacrament (which is the commemoration of Chriſts death) and of vilifying the ſigns and pledges of his body and blood, and ſo incur the danger of temporal Judgment and chaſtiſement here, and without repentance, of eternal hereafter.

4. Seriouſly conſider what is required to a worthy receiving. And here a twofold caution is to be obſerved. 1. That the pitch of worthineſs is not to be ſet too high, ſo as none ſhall be thought ſit to partake of this Table but ſuch as have a high and eminent degree of grace. For this …dinance was appointed for the ben…fit of the loweſt Believers, and ſ… ſuch as are weak in the Faith. 2. That it be not ſet too low, ſo …hat a… perſon, though very ignorant of p. 234the true nature and end of this ordinance, if he be free from groſs, open, and ſcandalous ſins, may be thought fit to come and be admitted to it.

That we may therefore avoid both theſe, I ſhall ſet down.

1. What qualifications are requiſite to a worthy Receiver?

2. What are inſufficient?

The qualifications requiſite are theſe.

1. Knowledge. The fundamental principles and grounds of Chriſtianity, and the nature, ſignification, end and uſe of this Sacrament muſt be known by every one that would be a worthy receiver. Ignorant perſons therefore are totally unfit (for the preſent) and muſt firſt be inſtructed before they be admitted to this holy Ordinance. But by the knowledge required we do not mean the profound knowledge of a Scholar (who knows how to diſpute upon any of theſe points, and knows all the diſtinctions about them) but the ſavoury knowledge of a Chriſtian, which hath theſe properties. 1. 'Tis not a meer ſpeculative floating or ſwimming in the brain, but a knowledge that affects the heart and works upon the affections. 'Tis ſuch a knowledge of God, as cauſes the heart to fear him, ſuch a knowledge of ſin as works in the heart a hatred and loathing of it. 2. 'Tis an humbling knowledge. Knowledge not ſanctified puffeth up, 1 Cor. 8.1. But the more any Soul is ſavingly inlightned, the more it ſees, and is ſenſible of its own folly and corruption and great depravedneſs. 3. 'Tis a knowledge that is operative for the drawing the Soul to Chriſt, and for the mending of the heart and reforming of the life. Never let any man tell me that he has knowledge enough, he knows as much as the Miniſter can teach him, he knows the way to Heaven and Salvation as well as any body can ſhew him, when I ſee him going on in paths leading down to Hell. Shall any man perſwade me that he has a ſufficient skill in Phyſick, and yet when he is dangerouſly ſick, he is neither ſenſible of it, nor applies any fit remedy for himſelf? Certainly that knowledge of the things of God is not right, which does not affect the heart, nor reform the life.

2. Repentance. They that are truly penitent have wrought in them by the Spirit of God. 1. A Conviction of the evil and danger of their ſins. 2. True contrition and godly ſorrow for them. 3. A hatred and loathing of them. 4. They are brought p. 235humbly to confeſs them with ſorrow and ſhame unto God. And 5. To turn from them unto God by ſincere amendment of their lives.

3. Faith in Chriſt. This is a main qualification requiſite to a worthy Communicant. The main acts of Faith are theſe two. 1. A ſerious owning and acknowledging Chriſt for the only Saviour of the World. 2. A ſincere giving up of the ſoul to him to be pardoned in his blood and ſanctified by his Spirit, and a ſolemn truſting and depending on him for all the benefits purchaſed by his death and paſſion. And ſuch a faith as this is operative for the purifying of the heart and reforming the life.

4. Love. Of this grace there are ſeveral acts required. 1. We ought to excite a great love in our Souls to God our Creator and conſtant benefactor, who ſent his Son to redeem us. 2. We ought to excite and ſtir up in our ſouls a great love to Chriſt Jeſus, who humbled himſelf to the death for us. In contemplation of which tranſcendent love of Chriſt the Apoſtle cries out, If any man love not the Lord Jeſus let him be Anathema Maranatha, 1 Cor. 16.22.

Q. But you will ſay, how may we know whether there be in us a ſincere love to Chriſt or no? 1. Have we been deeply wounded with a ſence of our ſins, and have we betaken our ſelves to him as our only Phyſician to be cured, and have we found him curing our accuſing condemning conſciences? Hath our love to Chriſt any ſuch foundation as this? 2. Do we own Chriſt and love him as conſidered in all his Offices? Do we love Chriſt not only as a Prieſt that has made atonement for us, but as a Prophet and a King? Do we love the guidance of his holy Spirit and the guidance of his word? Do we love his Soveraignty as well as his Saviour-ſhip? 3. Do we love him for his deep humiliation and bitter ſufferings, which he ſo readily underwent for us, and for the great redemption and ſalvation he hath wrought for us? 4. Are we willing to obey Chriſt? If you love me (ſayes our Saviour) keep my commandments? 5. Is the intereſt of Chriſt dear to us? Are we concerned in his honour and diſhonour? Are we ſuitably affected when his intereſt proſpers or is trampled upon, when it goes well or ill with his Church? 6. Do we love him for thoſe eminent graces which were ſo conſpicuous in his life? 7. Are we willing to be ſerviceable to him and to ſuffer for him when he calls us to it? 8. Do we love him for his conſtant interceſſion p. 236for us at Gods right hand? Let us try our love to Chriſt by theſe marks.

3. We ought to have in our hearts a true love and charity to all Chriſtians. We ſhould excite in our Souls a true love to all thoſe that are real members of Chriſt. We ſhould love their perſons, graces, and fellowſhip. Theſe we ſhould love with a complacential love. But beſides theſe, we ſhould love our very enemies with a love of benevolence, wiſhing well unfeignedly to them and praying for them. The proper offices and effects of this Charity are 1. Forgiving injuries. 2. Doing good againſt evil. 3. Speaking good of others (if we can honeſtly) or elſe abſtaining from ſpeaking evil. Let us conſider what the Apoſtle ſayes, 1 John 2.9. He that ſaith he is in the light, and hateth his brother, is in darkneſs, even until now. He that loveth his brother abideth in the light, and there is none occaſion of ſtumbling in him. He that hateth his brother is a Murderer. So that it ſeems there is a kind of heart-murder and tongue-murder, (which we ought to take heed of) as well as the murder of the hand.

5. The fifth thing requiſite to a worthy Receiver is an hungring and thirſting after a greater ſence of Gods pardoning mercy in Chriſt, and of more communications of Grace from him, by which we may be inabled to live more unto God. Having thus ſhewed what are the due qualifications requiſite to a worthy Receiver; I come now to ſhew what qualifications are inſufficient.

1. He that is meerly civil is not ſufficiently qualified to partake of this Ordinance. By meerly civil I mean a perſon whoſe life as (as to men) is outwardly fair and civil; yet he hath never had any effectual conviction of the evil of ſ…n, nor of the danger of his original and actual tranſgreſſions made upon his conſcience, nor of the abſolute nec…ſſity that lies upon him to go out of himſelf to Chriſt for pardon: but uſually reſts in his own righteouſneſs and in the performance of the duties of the ſecond Table, and is either very negligent about, or ſlight and perfunctory in the performance of the duties of the firſt, namely the duties that relate to God immediately. He would be righteous towards men, but his heart is very far from being truly religious toward God. His chief care is uſually about the outward fairneſs of his converſation, but takes little or no care of purging of his heart of ſecret ſins, or mortifying his inward luſts. And neither is the glory of God his aim, nor p. 237the word of God his rule, but his own credit and eſtimation in the world is chiefly regarded by him. And many times there is ſome ſin or other (though not groſs and notorious) continued in with allowance. And not ſeldom there is a profeſſed hatred againſt the practical power of Godlineſs, thinking it more ado than needs. He that has only ſuch a civility as this, is not ſufficiently qualified for this holy Table.

2. He that is meerly reſtrained and withholden either by the ſence of his credit or fear of ſhame or puniſhment from the commiſſion of ſin, but in his heart hankers after it and inclines to it, is not fitly qualified. There are many perſons that have ſome reſtraints upon them (as the reſpect they bear to their Parents or Governors or the like) that keep them (for the preſent) from the commiſſion of thoſe ſins which in their hearts they love and would give themſelves over unto if they durſt. And commonly when thoſe reſtraints are removed, their corruptions break out with more violence. I preſs this no farther, I leave every one herein to deal faithfully and impartially with his own Soul.

3. He that has only an outward formal religiouſneſs is not fitly qualified for this holy Table. I mean ſuch as reſt in the bare performance of outward religious duties, and truſt to them for their acceptance with God, not minding nor aiming that their Souls ſhould be bettered towards God by their duties. 'Tis a good and uſeful diſtinction (which we have before had occaſion to mention) that of Religion the end and Religion the means. They that reſt in the means, and in outward religious performances, ſuch as praying, hearing, receiving the Lords Supper, or the like, without aiming at, or deſigning that their hearts may be really mended and their lives reformed thereby, (which is the end theſe means are appointed for) are far from being truly Religious. Yet many times ſuch perſons are highly conceited of their own righteouſneſs, as the Phariſee was, Luke 18.9. Who truſted in himſelf that he was righteous, and deſpiſed others.

4. Such as have only a ſlight ſorrow for their ſins paſt, and no ſerious reſolution to amend their lives, nor to forſake what they know to be ſinful and amiſs in themſelves, are by no means fitly qualified for this holy Table.

Let every one therefore ſeriouſly examine himſelf, whether he be fitly qualified for this holy ordinance. And there being but only p. 238two eſtates of ſoul toward God that man can be in, (viz.) either that of nature or that of grace, (ſo that every man muſt of neceſſity be in the one or the other,) It concerns us to be well acquainted with the diſtinguiſhing Characters or marks both of the one and of the other, and to examine our ſelves ſeriouſly, that we may know in which of them we are; and to ſtick ſo long upon this work, till we bring it to ſome iſſue, and be able to make a judgment upon our ſelves, to which of them we do indeed belong. In order to the helping us in this great work of ſelf examination. I ſhall give the characters. 1. Of ſuch as (for the preſent) are apparently unconverted, and 2. Of ſuch as are converted. The unconverted are ſuch as theſe.

1. Such as are groſly ignorant of the main principles of Chriſtianity.

2. Such as are inſenſible of the evil and danger of their ſins, nor have ever had any conſiderable remorſe wrought in their ſouls for them.

3. Such in whoſe hearts ſin rules and reigns, ſo that they delight in it.

4. Such whoſe lives and converſations are wicked and prophane.

5. Such as were never brought to ſee their need of Chriſt in good earneſt nor ſolemnly to accept him for their Lord and Saviour.

6. Such as diſreliſh holineſs, and hate the life and power of godlineſs, and malign ſuch as are truly and ſeriouſly religious.

7. Such as delight in wicked company, and chuſe ſuch for their companions rather than others.

8. Such as are groſs neglecters of the means of grace which God hath appointed for the bettering of our ſouls.

9. Such as have long enjoyed the powerful means of grace, but are nothing changed, bettered or reformed thereby.

10. Such as have the main bent of their hearts ſet upon the pleaſures, profits, and delights of the world; And theſe are the things they chiefly mind, though with the ruining neglect of their Souls. Such perſons for the preſent are apparently unconconverted.

p. 2392. Let us conſider the marks and characters of ſuch as are converted. The converted are ſuch as theſe.

1. They are ſuch who by the grace of God have been ſpiritually enlightned to ſee the depravation of their natures and the ſinfulneſs of their hearts and lives.

2. They are ſuch as have had their hearts touched and affected with Godly ſorrow, and true remorſe for their ſins.

3. They are ſuch as have been brought to ſee their abſolute need of Chriſt, and deliberately and ſolemnly to give up themſelves to him, to be pardoned through the merit of his active and paſſive obedience, and to be ſanctified by his ſpirit.

4. They are ſuch who by the aſſiſtance of grace do labour to mortifie their inward luſts, and to purifie their hearts from ſecret ſins.

5. They are ſuch in whoſe hearts the intereſt of God prevailes above the intereſt of the World or of the Fleſh.

6. They are ſuch who labour to be holy in all manner of converſation. 1. To be religious towards God. 2. Righteous towards men. 3. Sober and temperate in the government of themſelves. 4. Diligent and faithful in the diſcharge of their relative duties.

7. They are ſuch as truly love all the people of God, and ſuch as are true members of Chriſts holy Catholick Church.

8. They are ſuch as labour to be ſincere in all that they do.

9. They are ſuch as labour to be watchful over themſelves, viz. over their thoughts, over their affections, over their words, over their actions, and over their aims and ends.

10. They are ſuch as in their Judgments do approve the wayes of God as moſt eligible and moſt ſafe.

11. They do conſent to, and own the Covenant they were entred into in their Baptiſm. And theſe are the characters or marks of ſuch as are Converted.

Now if any one on ſerious examination of himſelf do find that there is any ſeed or principle of true grace in him, and that it is the ſincere purpoſe of his heart to walk with God, then he ought to encourage himſelf to come to this Ordinance, which was inſtituted to ſtrengthen the weak Chriſtian. And ſo much of the duties which are to be performed before you come to this holy Ordinance.

p. 240I come now to ſhew what are the duties required of you in the time of receiving. Which are theſe.

1. Carefully avoid diſtractions, as much as poſſibly you can, through the whole adminiſtration, and gird up the loyns of y…ur mind, and be intent upon the work you are about.

2. Labour to quicken and excite, and awaken in your ſouls theſe following graces.

1. Awaken repentance and a bleeding ſorrow in thy heart for all thy ſins paſt, and eſpecially for thoſe that ſit heavieſt upon thy conſcience. Say to thy ſoul in ſome ſuch ſoliloquies as theſe; O my ſoul, that ever I ſhould have been ſuch a vile wretch! that I ſhould have ſo grievouſly offended my merciful and bountifull Creator! O what a mercy is it that I am out of Hell! God might have cut me down in my ſins, and caſt me down into the Lake of fire and brimſtone. And has he hitherto ſpared me, and does he now offer me a pardon ſealed with the blood of his dear Son? O the unſearchable riches of his free grace and mercy! O my ſoul how ſhould this melt thee into penitent tears! How ſhould this conſideration make thee loath and hate every ſin that thou haſt ever been guilty of, and make thee willing to renounce and forſake them all; and to turn to God in ſincere obedience?

2. Awaken and excite a ſpiritual appetite in thy ſelf. Say to thy ſoul Happy, yea thrice happy (O my ſoul) are they whoſe ſins are forgiven, and whoſe iniquities are covered, bleſſed are they to wh…m God will not impute their tranſgreſſions, but will pardon them in and through his Son. Yea happy are they whoſe juſtification is teſtified to their conſciences by their Sanctification, and by their ſincere deſire and endeavor to walk before God in all holy obedience. O my ſoul that this may be my portion, whatever God denies me elſe in this world! Oh that this may be a day wherein I may have a clear manifeſtation of Gods pardoning mercy made to my Soul! Oh that I may receive a plentiful effuſion of the graces of the Spirit into my heart! O that my luſts and corruptions may be mortified and ſubdued! O that I may be enabled to do all my duties better than ever I have done! O that I may be more watchful over mine heart and tongue, and all my wayes than ever I have been! O that my ſoul may depart much bettered, much revived, comforted, and ſtrengthned, from this holy Ordinance.

3. Awaken Faith. Say to thy ſelf, O my Soul, it is not a confident p. 241and groundleſs perſwaſion, that Chriſt will ſave thee, that is the faith now required of thee. But thou muſt humbly caſt thy ſelf at Chriſts feet, and ſeriouſly and deliberately own and acknowledge him for the only Saviour of mankind, and humbly caſt thy ſelf on the free mercy of God, and his merits, and interceſſion, for the obtaining the pardon of all thy ſins, and muſt conſent to take him for thy Lord as well as thy Saviour, and be willing he ſhould rule in thee by his holy Spirit, and govern thee by his Laws. O my Soul, willingly, freely, deliberately, ſurrender thy ſelf to him to be pardo ed in his blood, to be ſanctified by his ſpirit; go to him, truſt in him for grace as well as pardon. And though thou haſt before given up thy ſelf to him, and by acts of Faith united thy ſelf to him, yet labour now to excite and put forth ſtronger acts of faith and affiance in him, that thou maiſt be more firmly united unto him. Say, Lord I come to thee; ſweet Saviour I give my Soul here anew to thee; Take it, waſh it in thy precious blood from the g…ilt of all my ſins, and ſanctifie it by thy holy ſpirit. Thou haſt ſaid whoever comes unto thee, thou wilt in no wiſe caſt out, O receive me though an unworthy wretch; O abſolve me from the guilt of all my ſins, of every ſort and kind. O keep my poor Soul that I now commit unto thee unto eternal life. There in no other name given under Heaven whereby I can be ſaved. Therefore I do profeſs and declare, that thy merits, obedience, and ſufferings I do alone depend on and abide by for my reconciliation and peace with God, and do now renew my Covenant that I was entred into in my Baptiſm, reſolving by thy grace to be for ever thine.

4. Awaken excite and ſtir up thy heart in love to God and to Jeſus Chriſt. Say to thy ſelf, O my Soul, how great is the love of God in ſending his only Son to dye to ſave poor loſt Sinners? He did not thus for the Angels that fell; O how great is the love of Chriſt who would ſtoop ſo low! That the eternal Son of God ſhould take our nature and be born of a poor Virgin; that he ſhould dye and ſuffer and endure ſo much for poor worms, for enemies; that he ſhould ſweat drops of blood in the Garden in his agony; that he ſhould have his precious body thus broken, and his blood ſhed to redeem us! Was there ever love like this? O my Soul, what hath been done by thee in return for all this love? O my ſweet Jeſus, thou art worthy of all love p. 242and ſervice from me, though mine heart is baſe and diſingenuous, and is not ſufficiently affected with thy love. Thou art infinitely lovely, though my heart loves thee not as it ought to do. Thou waſt exceeding lovely and amiable even in thine humiliation in this World; but O how glorious art thou now triumphing in heaven? O how beneficial are thy merits? how deſirable are thy graces? O let that fulneſs of grace that is poured forth without meaſure on thee, flow down to us thy poor members. O my Soul imagine now thou ſaweſt thy ſweeteſt Saviour nailed on the Croſs, his body torn with the nails, and his ſide pierced with a Spear. Canſt thou chuſe but love him, who endured ſo much to redeem thee from eternal miſery? The Apoſtle Paul raviſhed with the love of Chriſt cryes out, If any man love not the Lord Jeſus, let him be anathema maranatha. The penitent woman in the Goſpel to whom much was forgiven, loved much, Luke 7.47. And ſhall it not be ſo with thee? Now conſider O my Soul: Chriſt ſayes if ye love me keep my commandments; If thou love him, love him in ſincerity, and delight to pleaſe him. Love his perſon; highly value his merits, love his ordinances, love his graces, love his commands. O my Soul, canſt thou upon all theſe conſiderations ſay with Peter, Lord thou knoweſt all things, thou knoweſt that I love thee.

5. Excite in thy ſelf love to all Chriſtians, to all the members of Chriſt. Pray earneſtly, that the Lord would protect them and defend them, that he would be pleaſed to perfect holineſs more and more in their hearts, and unite them more and more one to another in his truth and in the bond of love, and make them more exemplary in a holy converſation, and ſupply them with all needful outward mercies, and conduct them ſafe to his heavenly Kingdom.

6. Excite love in thy Soul to thy very enemies, ſay to thy ſelf, O my Soul, thou muſt forgive if thou expecteſt to be forgiven. Thy dear Saviour requires this of thee, Matth. 6.14. If ye forgive men their treſpaſſes, your heavenly Father will alſo forgive you, Verſe 15. But if ye forgive not men their treſpaſſes, neither will your Father forgive your treſpaſſes. If thou expecteſt to be forgiven ſo many thouſand Talents, thou muſt not take thy brother by the throat for an hundred pence, Matth. 18.28. Thou muſt labour to be merciful as thine heavenly Father is merciful. p. 243Readineſs to forgive injuries and wrongs, is a great ſign of a gracious ſtate, but malice and revenge is a black mark and character. Therefore O my Soul, pray for thy very enemies this day; Lord convince them of their ſins, give them hearts to repent of them, turn their hearts from them, draw them to thy Son, that by him they may have pardon and life; give them ſuch a frame of ſpirit, that thou maiſt bleſs them. O that I may meet their ſouls in Heaven, where we ſhall always love, and agree together, and never fall out more.

7. Awake and excite in thy ſelf ſpiritual joy and thankfulneſs. Say with holy David, bleſs the Lord O my Soul, and forget not all his benefits. Hath Chriſt redeemed thee from the curſe of the Law, being made a curſe for thee? Hath he redeemed thee, and that not with ſilver and gold, but with his own precious blood? Hath he made thy peace with God through the blood of his Croſs? Hath he vanquiſhed death and Satan for thee? Through his blood ſhalt thou have an entrance into heaven and eternal glory? Oh tranſcendent mercy! Oh how great is this Salvation which Chriſt hath purchaſed for us! On the heighth and depth and length and breadth of the love of God in Chriſt Jeſus! Be aſtoniſhed Oh my Soul at this love, and never be forgetful of it; call upon the holy Angels to joyn with thee this day in bleſſing God for theſe great and glorious benefits, and never be unmindful of ſo tranſcendent mercies. And thus much of the graces we muſt eſpecially labour to excite and exerciſe in the time of Receiving. There are ſome other directions alſo that it will be needful thou ſhouldſt obſerve at this time.

1. Employ thine outward ſenſes ſo, as to ſtir up in thine heart Spiritual graces. For the work of the Communicant lyes not ſo much between the body and the elements as the Soul and Chriſt.

2. When thou ſeeſt the bread broken, think of theſe four things. 1. The great pain and anguiſh our Lord endured when his Body was broken on the Croſs. Canſt thou ſee Chriſts body broken for thee, and thy heart not break with deep contrition for thy ſins? 2. Conſider the great love of our Lord in ſubmitting to ſuch grievous pains, and ſuch diſgrace for our ſake. Think thou heareſt him ſay, behold my friends, how my fleſh is torn and wounded for your ſakes. Was there ever grief, p. 244was there ever love like mine? 3. Conſider the vile and odious nature of ſin which brought our Lord to ſuch miſeries and required ſuch blood to expiate it. 4. Conſider what the redemption of every Soul (that ſhall be ſaved) did coſt. It coſt more than all the men and Angels in the World could ever have paid for it.

3. When thou takeſt the bread into thine hands and eateſt of it, then ſay, Lord thou art the bread of life, thou art the only redeemer of loſt Souls. I freely take thee for my Lord and Saviour, I freely conſent to the Covenant I was entred into in my Baptiſm. Lord ſave me and ſanctify me, O interpoſe thy merits this day for my pardon, and ſtrengthen me by thy grace, that I may be faithful to thee to the end, and ſo may at laſt receive a crown of life. Lord behold the Sacrifice of thy Son. For the ſake of his obedience and ſufferings be pleaſed to be reconciled to me; to pardon all my tranſgreſſions, and by thy grace ſo to ſanctify mine heart, that no ſin may have dominion over me. Fill me with joy and peace in believing. If I have found favour in thine eyes, give me more and more of the graces of thy holy Spirit, and cauſe me to grow in grace daily, and make me fruitful in good works.

4. When thou takeſt the cup into thy hand, think again of the wonderful love of Chriſt, that he ſhould purchaſe us to himſelf with his own blood. Oh the infinite value, O the infinite worth of this blood! This was the blood that only could make expiation and give God ful ſatisfaction for our offences. One drop of this blood is worth a World. This is the blood of the everlaſting Covenant, Heb. 13.20. that is, whereby our Saviour ratified and confirmed the covenant which God made with fallen man; which covenant ſhall never be altered. O bleſſed Saviour waſh my Soul in this thy precious blood from the guilt of all my ſins, and cleanſe me from all mine iniquities, and be to me all that which thou didſt intend to be to thoſe who ſhall be ſaved by thee. By ſuch prayers, ſoliloquies and holy meditations thou ſhould'ſt labour to Sanctifie thy heart, when thou art about receiving this holy Sacrament.

5. Joyn with all the reſt of the Communicants in a hearty prayſing God for all theſe glorious favours and benefits. Let thy Soul rejoyce in God and call upon all within thee to praiſe his holy name.

p. 2456. Pray earneſtly that Chriſts Kingdom may be propagated, and that many others may come to underſtand and partake of this great ſalvation, purchaſed by our Lord and Saviour. Pray that he may be more known, believed on and faithfully obeyed all the world over.

And ſo much of the duties to be performed in time of receiving. I come now to thoſe required of thee after thou haſt received. For it is not enough that thou duly prepare thy ſelf for this ordinance, and carry thy ſelf reverently at it, but thou muſt labour to walk ſuitably unto it afterwards. To that end obſerve theſe directions.

1. When the Ordinance is done withdraw thy ſelf to ſome ſecret place, and there on thy knees bleſs the Lord for Jeſus Chriſt, and for the Covenant of Grace made in him, and for adding the Sacraments as Seals of the Covenant to confirm thy faith. And further, for giving thee to be born in a land, where the glorious light of the Goſpel has ſhone ſo clearly for ſo many years, and where thou haſt ſuch great helps and advantages for the eternal good of thy Soul.

2. Labour to keep thy heart in the fervent love of God and Jeſus Chriſt; and with an holy delight and joy meditate often how much thou oweſt to God for ſending his Son to be thy redeemer, and how much thou oweſt to Chriſt for ſo willingly condeſcending to undertake this great work. The Apoſtle tells us, 1 Pet. 2.7. that to them that believe in him he is precious, yea very precious in many reſpects.

1. His name is precious. 'Tis as an ointment poured forth, Matth. 1.21. His name ſhall be called Jeſus, for he ſhall ſave his people from their ſins. And 1 Theſ. 1. laſt. 'Tis Jeſus who delivereth us from the wrath to come.

2. His perſon is precious, being God and Man in the ſame perſon. What an high honour is it to be related to him?

3. His Offices are precious. He is Prophet, Prieſt and King; and he took on him all theſe offices for our benefit.

4. His performances are precious, both his active and paſſive obedience.

5. His Life is precious, which was ſo holy, ſo humble, ſo exemplary.

6. His Death is precious, being a propitiatory Sacrifice for our ſins.

p. 2467. His Reſurrection is precious. For God releaſing him from the priſon of the grave, thereby declared, he had received full ſatisfaction for the debt of our ſins, which he as our Surety undertook to diſcharge.

8. His Aſcenſion is precious. For he aſcended into Heaven as our fore-runner, to prepare a place for us.

9. His Interceſſion is precious. For he ever liveth to make interceſſion for us.

10. His authority and power is precious, whereby he governs his Church, and which he will farther exerciſe in raiſing our bodies from the Grave, and in Judging the World at the laſt day and making our bodies (if we be his members) like his own glorious body.

11. His Doctrince is precious.

12. His Ordinances are precious.

13. His …ntereſt is precious to all that truly believe in him.

3. Meditate on the priviledges, promiſes, and comforts of the Covenant of Grace ſealed by the blood of thy dear Savior. The priviledges are Juſtification, Sanctification, Adoption, Glorification. O how great are theſe priviledges! The promiſes are ſuch as theſe, Pſal. 84.11. The Lord is a Sun and ſhield, the Lord will give grace and glory; no good thing will he withold from them that walk uprightly. And Rom. 8.28. All things ſhall work together for good to them that love God. The comforts are the conſolations of the Spirit here, and eternal comfort hereafter.

4. Earneſtly beg and humbly expect grace from Chriſt to enable thee to crucifie thy inward luſts and corruptions, eſpecially thoſe thou findeſt thy heart moſt peſtered with. Having entertained Chriſt into thy Soul, do not unhallow it again, by ſuffering any evil luſt to reign and rule therein.

5. Labour to walk more watchfully. Remember, the Devil will now be very buſie to tempt thee to ſin after this ordinance, as he did our Saviour preſently after his Baptiſm. He will, if he can, by ſome worldly diverſion damp and cool thoſe heavenly affections that were excited in thee in time of receiving. 'Tis a dangerous thing after an heat and warmth of heavenly affections to catch cold.

6. Labour to ſtrengthen thy purpoſes and reſolutions of living more unto God.

p. 247Remember thou haſt ſtronger obligations now upon thee to all Chriſtian duties than before.

7. Often meditate on the joys of Heaven and the eternal Supper of the Lamb, and the bleſſed life which the Saints do live above, Luke 14.15. Bleſſed is he that ſhall eat bread in the Kingdom of God.

8. Labour to live in charity with thy brethren, to which thou art in an eſpecial manner engaged by this Sacrament. Do not cover the coals of contention under the aſhes for a night or two, and then blow them up again. But conſider, if Chriſt hath ſo loved thee, and forgiven thee ſo much, thou oughteſt to love thine enemies and heartily forgive them. Remember what the Apoſtle ſaith, Beloved if Chriſt ſo loved us, we ought to love one another. 1 John 4.11.

Laſtly. When thou art tempted to ſin, remember thou haſt been at a Sacrament, and there haſt renewed thy Covenant with Chriſt; and thou muſt not be ſo baſe, nor ſo falſe as willingly and deliberately to ſin againſt him again. And thus much of the duties to be performed before we come to receive, and in the time of receiving, and after we have received.