Christian Directions, Chapter 22
CHAP. XXII.
Of the Sacramen of the Lords Supper:
TO the worthy partaking of the Sacrament of the Lords Supper, there are three sorts of duties required.
1 Duties Antecedent, i. e. Such as must go before the Sacrament.
2 Duties Concomitant, i. e. Such as must accompany the action of receiving.
3 Duties Subsequent, i. e. Such as must follow after.
I. For the Duties Antecedent, though they are many, yet they may be all brought under this one head of Examination, which is not onelyonly commended by the Apostle, But let a man examine himself, 1 Cor. 11. 28.and so let him eat of that bread, and drink of that cup; But urged and pressed upon us with greater severity than any P…ecept in the Book of God; For faith the Apostle in the same place,Vers. 27. hee that, through a neglect of this duty of Examination, eateth and drinketh unworthily, Vers. 29.1 Hee is guilty of the body and blood of Christ. 2 Hee eateth and drinketh damnatio… to himself.
1 To bee guilty of the body and blood of Christ, is in some measure to have …ur hands in his bloody death and passion, and so by consequence to be partners with Iudas in betraying him, with the Scribes and Pharisees in accusing him, with Pilate in condemning him, and with the cruel souldiers in crucifying him. Whose heart doth not rise with indignation against these, when he reads or considers their cruell handling of our blessed Saviour, in whipping and scourging him, in mocking and deriding him, in piercing and crucifying him? And therefore take heed lest thou in like manner be guilty by thine unworthy receiving of the Sacrament of the Lords Supper, through thine unprepared coming thereunto. We read how the blood of innocent Abel, did lye so heavy upon Cain, Gen. 4. 13.that hee cried out, My punishment is greater than I can bear. How heavy then will the blood of Jesus Christ, who was not only an innocent man, but more than a man, lye upon them that are guilty thereof? You know it lay so heavy upon Iudas, that hee hanged himself.Mat. 27. 5. And you cannot be ignorant how heavy it hath lyen upon the whole Nation of the Iews for these many hundred years,Mat. 27. 25. according to that cursed wish of theirs, His blood be on us, and on our children. As therefore thou wouldest not be found guilty of this horrid and dreadful sin, put in practice the Apostles counsel,1 Cor. 11. 28. namely, To examine thy self before thou presumest to partake of that Ordinance.
2 Hee that eateth and drinketh unworthily, 1 Cor. 11. 29.eateth and drinketh damnation to himself; so our translators render it. And truly this is a necessary consequence from the former; for hee that is guilty of the body and blood of Christ, how can hee but incur the danger of damnation?foreign. Indeed, the word in the Greek translated damnation, may as well signifie temporal chastisement, as eternal punishment. And questionless, as hypocrites and unbeleevers, while they eat and drink unworthily, eat and drink damnation to themselves, if they repent not; so also such as are faithful and sincere Christians, when they through infirmity and negligence do partake of this ordinance unworthily, incur thereby temporal judgements, as sicknesse, weaknesse, and sometime death it self For saith the Apostle, speaking of the be…eeving Corinthians, who had not prepared themselves as they should to that ordinance;1 Cor. 11. 30. For this cause many are weak and sickly among you, and many sleep, or dye. For what cause? namely, because they received the Sacrament unworthily, and irreverently, without any preparation, or examination of themselves. I grant, the best men cannot be said in themselves to be worthy to partake of this ordinance: Yet if thou beest a beleeving Christian, and dost sincerely indeavour to receive it in that manner, and with such affections as the Lord doth require of thee, thou mayest be said (how unworthy soever thou art otherwise) to be a worthy receiver.
Having thus shewed the Necessity of the duty of Examination, Come wee now to the Extent thereof, which may be brought to two heads, viz.
1 Thy graces. 2 Thy sins.
First, Thou must examine thy self of thy graces, more especially of thy Knowledge, Faith, Repentance, and Love.
Touching Knowledge I shall shew
1 What Knowledge is required of every worthy Communicant.
2 The Necessity. 3 The Trial thereof.
I. For the first, what Knowledge is required?
I answer in general, Knowledge of all the fundamental Principles of Religion.
In particular, Knowledge of the Doctrine of the Sacrament.
Fundamental Principles of Religion are such as our salvation is founded upon, without the knowledge whereof a man cannot be saved, and they are these.
That there is a God. That there is but one God. That that onelyonly true God is distinguished into three Persons; Father, Son, and Holy Ghost, all equally God. That that God is the Creator and Governour of all things. That all things were made good by him, and are still governed by him righteously. That man in particular was made perfectly righteous by him. That man continued not long in his happy estate, but fell by transgressing the Commandement of God in eating the forbidden fruit. That wee are all guilty of Adams sin, being in his loins when hee committed that sin. That every one of us brought into the world corrupted and polluted natures, natures as full of sin, as a Toad is of poison. That unto this original corruption, wee have added a numberless number of actual transgressions, and that in evil thoughts, evil words, and evil deeds. That by our sins wee have made our selves liable to the wrath of God, to the curse of the Law, to all judgements and plagues here, and to eternal death and condemnation hereafter. That no man can free himself out of that miserable condition, whereinto by sin hee hath plunged himself, neither can any meer creature help him. That God out of his free grace, and rich mercy, did send his own Son out of his bosome into the world to take our nature upon him, that therein hee might become our Surety and Redeemer. That Christ was both God and Man in one person. That hee was conceived by the Holy Ghost, and born of the Virgin Mary. That hee died upon the Cross to save his people from their sins, That hee rose again the third day from the dead, ascended into Heaven, sits at the right hand of God, and makes continual intercession for us. That by Faith wee are made partakers of Christ, and of the benefits of his death and passion. That Faith is the gift of God wrought in us by the Spirit of God through the Ministery of the Word, whereby wee rest upon Christ alone for the pardon of our sins, and for eternal life and salvation. That it hath pleased God to make with us in and thorow Christ a new Covenant of Grace, wherein hee hath promised the pardon of our sins, and the salvation of our souls, upon the alone condition of a lively Faith.
Particu…ar Principles concerning the Sacrament of the Lords Supper are these,
That it was ordained by Christ himself, as a memorial of his great love, in offering up his life a Sacrifice for our sins. That this as well as the other Sacrament of Baptism, is a seal of Gods Covenant, whereby he bindes himself to perform his promises made to us in Christ, for strengthening our Faith therein. That the outward signs in the Lords Supper are Bread and Wine, by which are set forth the body and blood of Christ, which the worthy receivers by Faith do partake of in this Sacrament. That whosoever eats and drinks unworthily, is guilty of the body and blood of Christ; and therefore that every one is to examine himself, lest he eat and drink judgement to himself.
Having thus shewed what is that knowledge which is required of every worthy Communicant,
II. I shall now shew the Nec…ssity thereof, which appeareth,
1 Because without this knowledge a man can never attain to any of the other graces; for an ignorant man can neither beleeve, nor repent, nor love God or his neighbour aright.
2 Because without this knowledge, a man cannot discern the Lords body, 1 Cor. 11. 29.which if hee do not, hee eats and drinks damnation to himself. And therefore it is absolutely necessary that all who receive the Lords Supper, should discern the Lords body, i. e. should perceive that there is more to be received than that which is seen with the eye of the body. To the bodily eye there appeareth nothing but Bread and Wine upon the Table, but by virtue of the divine institution, there is also Christs body and blood; if this be not discerned, the benefit of the Sacrament is lost. But it is not possible without knowledge (which is the eye of the soul) to discern that body and blood under the elements of bread and wine, therefore is the forementioned knowledge absolutely necessary.
III. For the third particular, viz. The Tryal of thy knowledge, whether it be a true saving knowledge, thou mayest know it by the properties thereof; some whereof are these.
1 True saving knowledge is Experimental, whereby a Christian hath a spiritual sense and feeling of what he knows. He hath not only a general, and a notional knowledge of God, and of his own miserable condition by nature, and of Jesus Christ; but hee hath likewise an experimental knowledge of God, and of his Attributes; as of his power in supporting him under his trials and temptations, of his faithfulness in making good his promises unto him. He hath likewise a sensible feeling of his own wretched condition by nature. And an experimental knowledge of Jesus Christ, so that he knoweth Christ to be his Saviour and Redeemer, and resteth upon his merits alone for life and for salvation. By this then try and examine thy knowledge, &c.
2 True saving knowledge is Humble, and joyned with meekness of spirit. For the more true knowledge a man hath, the more he discerns his own ignorance, yea and vileness by reason of his sins. And therefore you shall finde, those Christians who were most eminent both in knowledge and grace, to complain most, as of their ignorance, so of their own base and naughty hearts; as you may see in Paul and others.Rom. 7. 24. Ephes. 3. 8. And no marvel, considering that true saving knowledge discovers unto a man his own vileness and wretchedness by reason of his sins; his own unworthiness, yea his own emptiness and nothingness, in regard of any goodness of his own. Whereas unsanctified knowledge is apt to puft a man up with pride, and self-conceit, even to the contemning and despising of others,1 Cor. …. 1. which the Apostle plainly expresseth, where he saith, Knowledge puffeth up. By this then try and examine thy knowledge, whether it be a saving knowledge or no.
3 True saving knowledge is active and operative, being ever accompanied with practice and obedience, so that it worketh reformation in the heart and life of him that hath it. By this then try and examine thy knowledge, whether it be saving, sanctifying or no.
II. The second grace necessarily required of every Communica…t, whereof thou must examine thy self, is FAITH. Conce…ning which I shall shew you,
1. What Faith this is. 2. The Necessity thereof. 3. Some signs and notes for the tryall thereof.
I. For the first, what faith this is. I answer, a true saving, justifying faith, may be thus described. Faith is a grace wrought in the heart of a sinner, by the spirit of God, through the ministery of the word; whereby being convinced of his sinfull, miserable condition, and of all disabilitie in himself, or any other meer creature to free him out of the same, he goeth wholly out of himself unto Iesus Christ, and receiving him as his all-sufficient Saviour, and Soveraign, resteth upon his perfect righteousness, and all-sufficient Sacrifice, for the pardon and forgiveness of his sins here, and for eternal life and Salvation hereafter.
II. The Necessity of this grace of Faith to every communicant appeareth.
1. Because without faith it is impossible to please God in any holy ordinance: Heb. 11. 6.as the Apostle expresseth it. But true faith will commend both our persons and services unto G…d, so that they shall find acceptance with him, though they be full of weaknesses, and imperfections.Heb. 11. 6. Non Pla…as se… peccas. Bern. super …ant. Serm. 24. This made Abels sacrifice so acceptable to God. If therefore thou come to this ordinance without faith, instead of pacifying God, thou shall purchase his heavy displeasure.
2. Except thou hast faith before thou approachest to that ordinance, the Sacrament cometh but like a seal to a blank, and serveth onelyonly to seal up thine unbelief to condemnation; So that faith is necessarily required of every worthy communicant, before he cometh to the Lords Supper: for that ordinance is not instituted for the working of faith, but for the strengthning thereof. A man may come to the ministery of the word though he be faithless, because it is an ordinance instituted by God for the begetting of faith,Rom. 10. 17. according to that of the Apostle, Faith cometh by hearing; But none are to come to the Sacrament, but such as have faith wrought in them. Because that is not an ordinance instituted by God for the begetting of faith, but rather for the strengthning thereof. It was not instituted for such as are out of Christ, to bring them in, but for such a… are in Christ, to bring them up in him. As a man must be born before he can eat; so he must be begotten again by the Spirit of God, before he can feed upon the Body and Blood of Christ for his spiritual nourishment. I do not say, that all who come to the Sacrament must have the same measure of Faith, but it is necessary that they all have the fame truth of Faith.
III. For the third Particular, the tryall of thy Faith, whether it be true and saving; thou mayest know it by these two Characters, to omit many others.
1. True faith doth receive Christ in all his Offices, not onelyonly as a Priest, to make satisfaction, and intercession for us; but also as a Prophet to teach and instruct us; and as a King to rule and govern us. The true believer doth as willingly cast himself at the feet of Christ, in subjection to him, as into the arms of Christ, for Salvation from him: He is as willing to serve Jesus Christ▪ as to be saved by him, as desirous to submit to his services, as to injoy his privileges. By this therefore may'st thou try the truth of thy faith.
2. True faith is an heart-purifying grace, it purifieth the heart. This character of faith the Apostle Peter expresseth, Act. 15. 9. Purifying their hearts by faith. Faith purifying the heart implyeth two things.
1▪ That the believer maketh conscience of his inward thoughts; whereas unbelievers with the Pharisees, make clean the out-side of the cup, labour to keep themselves from gross and scandalous sins, but suffer their hearts to range and rove into a world of vain and wanton thoughts, of prophane and fruitless imaginations, and that without any remorse, or check of conscience.
2. That faith puts a purifying disposition into the heart, so that it loathes and detests sin, yea and strives against it, though it cannot altogether purge and free it self from sin: when the heart is once seasoned with faith, it will not willingly harbour sin, but labour to worke it out more and more. By this then try the truth and soundness of thy faith, whether it hath wrought in thee, a purging, purifying disposition, to strive against thy corruptions, and to worke them out of thine heart more and more.
III. The third grace necessarily required of every communicant is Repentance, concerning which I shall shew
1. The nature of Repentance, what it is.
2. The Necessity thereof to a worthy partaking of the Lords Supper.
3. Some signs and notes for the tryall thereof.
I. For the first, what true Repentance is, I answer, It is a grace of Gods Spiri…, whereby both the heart and affections within, and also the life and actions without are reformed. In this description I take the full nature of Repentance to be comprized. Many do add hereunto an inward sorrowing and mourning of the heart, which doth indeed alwaies accompany true Repentance, but it is not of the nature thereof: For then, wheresoever sorrow for sin were, there should be true Repentance, which is not so, as the examples of Saul, Iudas, and other wicked men do declare. Briefly to open this d…finition of Repentance.
First, I say, It is a grace of Gods Spirit, i. e. a gift freely given of God, and wrought in us by his holy Spirit; so that it proceedeth not from mans free will, nor from any power and ability of his nature.
Again, Repentance is a Reformation, wherein consists the very nature thereof, as the words of turning, renewing, changing, and the like, which in Scripture are attributed to Repentance, do imply. Now this Reformation must first be of the heart; for the heart of a man is the fountain of all his actions; now in reason the fountain must be cleansed and purged, before that which issueth and streameth from it can be wholesome. There must be therefore first a renewed heart, before there can be a reformed life; for it cannot be that the stream of our actions should be good, if the fountain of our heart be corrupt. Hence it is that the Prophets so often call for the cleansing of the heart, and the Apostles for the renewing, and changing thereof, without which all external and outward reformation is but meer Pharisaical ostentation. In the last place is added, A reformation of the life and actions without; for as to make some outward shew of Reformation, without reforming the heart within, is but Pharisaical ostentation, whereby we deceive others: So to pretend an inward Reformation, without the outward fruits of amendment, is but meer folly, whereby we deceive our selves. For it cannot be that Reformation should be truly rooted and grounded in the heart, but that it will bud forth, and shew it self in the fruits of a godly life. That man therefore deceiveth himself, who thinks his heart is purged and reformed, when his life is polluted. For as the fruits declare the tree, so the actions of men manifest their affections.
II. The Necessity of this grace of Repentance in every worthy Communicant, upon his approaching to the Lords Table, appeareth, because we come to receive a sacrifice for sin; but to offer to receive a sacrifice for sin, without turning from sin, is to count the blood of the Covenant an unholy thing. We are not ignorant, that one main end of our approaching to the Lords Table, is to receive Christ as he hath offered himself a sacrifice and price of Redemption for our sins; for so he is set forth in that Sacrament, the breaking of the bread, and pouring out of the Wine, import as much. Yea Christ expresly saith of the Sacramental Cup,Mat. 26. 28. This is my blood which is shed for remission of sins. Now he that looketh for pardon of sin, must have a full purpose, and according to his purpose, a faithful and resolute indeavour to forsake sin, which is, and will be the mind of every true penitent, and so also it ought to be. The Lord therefore requireth of them, who bring their sacrifices to him for pardon, That they take away the evil of their works, and cease to do evil, and learn to do well, and thereupon inferreth this gracious invitation, Come now and let us reason together. Isa. 1. 15, &c.With what face then dares an impenitent sinner, that is not touched with any remorse for his sins past, nor hath any purpose to turn from his sins for the time to come, offer to take that body which was broken, and that blood which was shed for sin? Such an eating and drinking of Christs body and blood, is a plain trampling of the Son of God under foot, and a counting of the blood of the Covenant an unholy thing, a thing that may be mixed with impu…e and unholy things. If this be not to be guilty of the body and blood of Christ, what can be?
III. For the Trial of thy Repentance; whether it be found and sincere, thou mayest know it by these signs and notes.
1 By a godly sorrow for sins past. foreign.By a godly sorrow, I mean, such a sorrow as maketh God its object, that is, when we grieve and mourn for sin, more out of respect to God, than for fear of punishment; that we have offended so good a God, so gracious a Father, so bountiful a Lord and Master. I deny not but it is good and commendable to grieve and mourn for sin in respect of punishment, for fear of Hell; For it is a good preparatory to a godly sorrow. But we must not rest therein. By this therefore try and examine the truth of thy Repentance, for wheresoever there is true Repentance, there must be this godly sorrow.
2. A turning from those evil waies, wherein we have formerly walked; as you may see in the example of those penitents, that are recorded in Scripture, as of Paul, Peter, Zacheus, and others, who upon their repentance turned from those evil courses wherein they had formerly walked. Hereby therefore try the truth of thy repentance: Hath it wrought a change and alteration in thy course of life? are old things done away? is there a forsaking of former sins? hast thou le…t thy swearing, thy drunkenness, thy whoredomes, thy cousenings by false weights and measures? canst thou say of thy self, as Paul did of the Corinthians, I was once a swearer, a drunkard, an adulterer, a reviler, an extortioner, a covetous person, and the like: But now I am washed, now I am sanctified, yea and justified in the name of the Lord Iesus Christ, and by the spirit of my God. 1 Cor. 6▪ 10, 11.Canst thou thus say of thy self; and that in truth and sincerity of heart? then thou hast some comfortable evidence of the truth and soundness of thy repentance. But how vainly do they deceive themselves, who, because they have made confession of their sins unto God, and happily with some few …ears, flatter themselves with a conceit of true repentance: when yet they still live and continue in their former sinfull courses, wall owing like swine in the filth of sin, and mire of sinfull filthiness.
3. A turning unto God: Ubi emendatio nulla, ibi panitentia vana. Tertul.for where there is true repentance, there is not onelyonly a turning from sin, but likewise a turning unto God. Whereby I mean a sincere endeavour to serve and please God in newness of life and better obedience. Hath then the sense and smart of thy former wandrings, made thee earnestly to wish, that thou mightest please God better for the time to come? make much of such affections in thy soul, for it is an evident sign of some change there.
IV. A fourth grace necessarily required of every Communicant before he presume to come to the Lords Table, is LOVE.] ye… a two fold Love is required of every Communicant, viz. 1 A love of God and of Christ. 2. A love of his Neighbour.
Both which are unseparably knit together: yet for a more distinct handling of them, I will sever them in my discourse, and treat of them apart, shewing you,
1. The necessity of them, to a worthy partaking of the Lords Supper.
2 Some sings and notes for the trial of them.
I. First, For the Love of God, that is necessarily required of every Communicant, because the greatest evidence that ever was given of Gods Love, is there set before us. For Jesus Christ the only Son of God, and Saviour of man, is the greatest evidence of Gods Love, that ever was, or can be. Should God set himself to make another world, and to confer on that world a greater gift than he hath conferred on this world, namely, his onelyonly begotten, and dearly beloved Son, we may boldly say, hee could not. Neither can the creatures receive, nor the Creator give a greater gift, and that both in regard of the excellency of the gift it self, and also in regard of the need wherein we stood thereof, and of the good we reap thereby. Therefore Gods love in this evidence thereof, is so set out, as goes beyond all expression. God so loved the world, Joh. 3. 16.that hee gave his only begotten Son, &c. So unutterably, so unconceivably, so infinitely, as who shall indeavour to express this SO to the full, shall do it but So, So. Seeing then such an evidence of such love of God to man, is set out at the Lords… Table; should not every one who approacheth thereunto, to partake of that evidence of Gods love, come with an heart filled with a love to God, and with a resolution to shew forth all fruits of a true love of God on all occasions?
And as we must come with a love to God, so with a love to Iesus Christ, who so loved us, as to dye a cruel cursed death for us. And thereby manifested greater love to us, than to himself, to the members of his mystical body, than to the members of his natural… body. For he offered up his natural body as a Sacrifice for the redemption of his mystical body. What greater love than this can be imagined Oh how doth it then concern us to go to that ordinance with hearts inflamed with a love to Jesus? This much of the necessity of our love to God, and to his Son Jesus Christ.
II. For the Trial thereof, you may know it by these notes and characters.
1 Where there is a true hearty love to God, and to Iesus Christ, the heart will bee much taken up with the thoughts of them. Such an one will be often thinking of God, and of Jesus Christ, and of their transcendent love manifested in the great work of Redemption. David having said, Oh how do I love thy Law? he presently adds,Psal. 119. 97. It is my meditation all the day. And indeed, whatsoever and whomsoever we love, we cannot but frequently think and meditate on. Indeed, such as love God, and the Lord Jesus Christ, in truth and sincerity, may have multitude of vain, wanton worldly, covetous thoughts in their hearts, but they take no true delight in them, they are rather their grief and their burden; but the thoughts of God and of Christ are very sweet and comfortable unto them. By this therefore try and examine the truth of thy love unto God, and Jesus Christ.
2 Where there is an hearty love to God, and to Iesus Christ, such an one will bee often speaking of them. For the tongue cannot but be speaking of those things and persons upon whom the heart is set. If the heart of a man be set upon the world, and the things thereof, his tongue will be most frequently talking and discoursing of them. In like manner, if the heart of a man be set upon God, and Jesus Christ, his tongue will be frequently talking and discoursing of them. By this therefore try and examine the truth of thy love unto God, and Jesus Christ. For hee that saith hee loveth God, and the Lord Jesus Christ, and yet seldome thinks of them, or speaks of them, certainly hee deceiveth himself; for wee cannot but bee thinking, and speaking of those whom we truly love.
3 Where there is an hearty love unto God, and Iesus Christ, it will make a man willing to do any thing for them. Gen. 29. 20.Iacob loved Rachel, and what did hee not do for her? Hee served two Apprentiships, and yet all seemed nothing to him for the love he had to her. And therefore where there is a sincere love to God, and Christ, it will constrain such an one to lay out himself to the uttermost for them, to put himself upon the practice of such duties, which are hard and difficult, and require much labour and pains. By this then try and examine the truth of thy love unto God, and his Son Jesus Christ.
4 Where there is an hearty love to God and Iesus Christ, it will make a man willing to suffer any thing for them. It is said of the Primitive Saints,Heb. 10. 34. that out of their abundant love unto the Lord Jesus Christ▪ they accounted not their estates too dear for him, but took joyfully the spoiling of their goods. Neither did they account their lives too dear. Rev. 12. 11.For it is expresly said, They loved not their lives to death for him, i. e. they despised their lives in comparison of Christ: they willingly exposed, not only their goods and estates to the spoil, and their persons to all manner of shame and contempt, but also their bodies to painful deaths for the cause of Christ. By this then try and examine the truth of thy love unto Jesus Christ, namely, by thy willingness to suffer for the cause and truths of Jesus Christ.
II. Love of thy neighbour is another branch of that love which is required of every Communicant. Touching which I shall briefly shew
1 The Necessity thereof in every Communicant.
2 The Trial thereof.
I. The Necessity thereof appeareth, in that the Lord will not accept of any service thou performest unto him, if thou bee not in love and charity with thy neighbour; as our Saviour himself speaketh in that known place,Mat. 5. 23, 24. If therefore thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee. Leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come, and offer thy gift. This phrase, Thy brother hath ought against thee, may be indefinitely taken of one that hath provoked another, or hath been provoked himself: hath ought against thee, whether by thy default or his. So that hereby is implied, whether wrong be done by thee, or to thee, if there be any variance between thee and thy neighbour▪ peace and reconciliation must be speedily sought. For without it, God will not accept of any worship or service thou offerest unto him. Though Christ here instanceth but in one kind of worship, which was the offering up of Sacrifice, yet under this hee comprehendeth all the parts and kinds of Gods worship, as praying, hearing, receiving the Sacrament, or the like. So that Christs meaning is, that whensoever thou settest upon any part of Gods worship and service, and then remembrest that thy brother hath ought against thee, i. e. that thou hast any way wronged and offended thy brother; or as Mark hath it,Mark 11. 25. If thou hast ought against thy brother, i. e. if he hath wronged thee, first be reconciled to thy brother, and then go to the ordinance of God.
II. For the Trial of the truth of thy love to thy brother, thou mayest know it by these notes.
1 If thou hast truly forgiven thy brother, thou wilt be so far from doing him any harm (though it lay in thy power) that thou wilt not wish any harm unto him.
2 If thou hast truly forgiven thy offending brother, thou wilt willingly imbrace occasions of doing him good, that so he may know and be assured that thou art reconciled to him.Mat. 5▪ 44. This our Saviour requireth of all his Disciples, where he saith, Love your enemies, i. e. those who have any way wronged you; and as an evidence of the truth of your love, he addeth, Do good to them th…t hate you; intimating, that it is not sufficient that you speak friendly and peaceably to your enemies, but you must likewise take all occasions of doing them what good you can, which is true Christian love and charity.
Having thus spoken largely to the first head of Examination, namely, our graces; I come now to the second, namely, our sins; wherein I shall study brevity. As it is the duty of every Communicant to examine himself concerning his graces, so likewise concerning his sins, which are like that accursed thing, whereof God speaketh to Ioshua (Iosh. 7. 11.) they must therefore be searched out. Yea they are like the wilde gourd, that brought death into the pot. 2 King. 4. 39, 40.If they be not searched out, and cast away, they will turn the Sacramental bread and wine into spiritual bane.Psal. 28. 13. Hee therefore that covereth his sins shall not prosper, but who so confesseth and forsaketh them shall have mercy.
It is said of the Viper, that when she goeth to joyn with her Mare, she casteth out all her poison. How much more oughtest thou, when thou goest to have communion with thy heavenly Spouse, the Lord Jesus Christ, cast out thy sins, which are a spiritual poison, worse than the poison of any Viper? In this Examination, as thou must search after thine evil thoughts, wo…ds, and deeds, and after thy sins of omission and commission, so likewise and especially after the sins thou hast committed since thy last receiving of the blessed Sacrament, and such as are most against the vows and covenants that formerly thou madest with God, and which do mostgaul thy conscience, or most disgrace thy profession, or are greatest occasions of dulling thy spirit; that these being found out, they may be the more lamented, and pardon for them more earnestly desired. In the examining thy self, it will be a good help to read such a Treatise as doth in particular set out the several sins against the several Commandements. For when by such a Treatise thou art shewed that such a thing is a sin against such a Commandement, thy conscience will, upon the reading of such sins, tell thee, that therein thou hast sinned. Having examined and searched thine heart thorowly of all thy known sins, then humble thy self before the Throne of Grace, in a true and unfeigned acknowledgement, and confession of them, freely judging and condemning thy self before God, with a broken and contrite heart. Directions to help thee in the right manner of confessing thy sins, See in Chap. 20.
And having confessed thy sins, pour out thy soul in hearty prayer unto God for the pardon and forgiveness of them all. And then be earnest with him to make the Sacrament effectual to thy comfort, effectual to the mortifying of thy lusts, to the strengthening of thy graces, especially to the confirming of thy Faith in the assurance of the pardon and forgiveness of thy sins, &c.
III. Having shewed the duties Antecedent, come we now to the duties Concomitant, i. e. such as must accompany the action of receiving.
But first I shall premise some few Directions touching the Manner of thine approaching to the Lords Table.
1 Having thus prepared thy self, go not in the strength of thy preparations, but onelyonly in the strength of Iesus Christ, looking for acceptance onelyonly in and thorow his merits and mediation. For though thou hast prepared thy self after the best manner that thou canst, yet if with an impartial eye thou shalt look back upon thy preparations, how full of weaknesses, infirmities and imperfections wilt thou finde them? So that if Christ do not cover both thy person and thy preparation, with the Robe of his Righteousness, and sprinkle them with his blood, neither thy person, nor thy preparation will finde acceptance with God. Cast therefore all thy preparations at the feet of Jesus Christ, and say, Lord, I come not in the strength of my preparations, but onelyonly in thy strength; I come in thine alone name and mediation, to partake of thy body, and of the benefits of thy death and passion. And thou mayest then be confident that God will over-look thy manifold weaknesses and imperfections in the work of preparation, and accept of thee and of thy services in and thorow his beloved Son Jesus Christ.
2 As thou art going, meditate on the ends and benefits of that solemn ordinance; some whereof are these,
1 The remembrance of the death of Christ,foreign. it being instituted as a memorial thereof.
2 The spiritual nourishment of our souls.
3 The strengthening of our Faith in the assurance of the pardon and forgiveness of our sins.
4 The sealing of the Covenant of Grace, with all the blessings thereof, unto the beleeving soul.
5 The encreasing of our spiritual union and communion with Christ, and all his members. A serious meditation of these will be a special means to stir up in us some spiritual appetite after the ordinance, that we shall go with hungring and thirsting desires after the same.
3 Go with a strong expectation to receive much from Christ in and thorow that ordinance, knowing that Christ will inlarge himself un…o all those, who come with inlarged hearts, with a strong expectation of many good things.Psal. 81. 10. Open thy mouth wide, saith the Lord, and I will fill it. So that if thou open thy mouth wide, in a longing expectation of great matters, he will fill it. Yea the more thine heart is inlarged in desire and expectation, the more will Gods heart be inlarged in bounty towards thee. As therefore God hath promised in the Covenant of Grace to pardon thy sins, to subdue thy corruptions, to give thee a soft heart, and the like, go with an expectation of these and such like blessings, and thou shalt not be disappointed of thine hopes.
4 Approach to the Lords Table with all holy reverence, in respect of Gods glorious Majesty,Levit. 10. 3. who is in a special manner present at that ordinance to behold his guests, and will be sanctified by all those who draw nigh unto him.
5 Approach thereunto with all humility, in respect of thine own vileness and unworthiness, who art but sinful dust and ashes, and (if thou hast any light of grace in thee) canst not but be conscious to thy self of more corruption in thine own heart, than thou knowest to be in the heart of another. And therefore say not, Such an one is ignorant, and such an one is loose in his life and conversation, but say, Lord, I am ignorant, I am unworthy to draw nigh unto thee in so holy an Ordinance, not worthy to gather up the crumbs under thy Table. And know, that the more unworthy thou art in thine own account, the worthier guest thou art in the account of God.
6 As thou art going to the Lords Table, cast all thy worldly thoughts and businesses out of thine head, which otherwise will carry away thine heart from the ordinance, and exceedingly disturb thee thereat. In Iob 1. 6. wee read, There was a day when the Sons of God came to present themselves before the Lord, and Satan came also amongst them. In like manner, on the day when Gods Children present themselves before the Lord in that solemn Ordinance, Satan will be sure to appear amongst them, to disturb and distract them therein (as much as possibly he can) by casting into their heads vain and impertinent thoughts. And therefore it concerneth thee to be watchful over thy thoughts, and to keep thine heart close to the ordinance. To that end it will be thy wisdome oft to eye the outward elements of bread and wine, and diligently to observe the outward rites and actions in the ordinance, and thereupon to meditate of the spiritual things signified thereby.
These things premised, Come we now to the Duties to be performed at the Ordinance, which are these,
I. When thou art present at the Ordinance, put forth all the strength thou canst in the partaking thereof, I mean, the strength of thy affections. For though thou art very weak, yet if thou put forth thy weakness, God will accept thereof. Content not thy self therefore with a meer outward participation of the Lords Supper, but let thy care be to bring up thine heart, and thine affections to the Ordinance, and to put forth what strength thou canst.
II. Remember the death of Christ, which is Christs command in the institution of this Ordinance; for saith he,foreign. Luke 22. 19. This do in remembrance of mee, viz. in remembrance of my bitter death and passion. For the Apostle Paul explaining this remembrance of Christ, applieth it to his death, 1 Cor. 11. 26, 27.and the shewing it forth. This do, saith hee, in remembrance of mee: For as often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come. So that this Ordinance of the Lords Supper was instituted for a solemn Memorial of that great Sacrifice, the Lord Jesus Christ, that his death might never be forgotten, but be ever fresh in our memories. And why must his death be thus remembred? Surely because thereby was the Covenant of Grace ratified and sealed, our Redemption purchased, our sins expiated, our reconciliation made with God, and the foundation of our peace laid. And therefore at the Table, let out thine heart in a serious meditation of the manifold sufferings of Christ, which is the main business of this Ordinance.foreign. And meditate not only of his sufferings at his death, but likewise in the whole course of his life, even from his cratch to his Cross, from his birth to his death. For his whole life was a continual suffering. Meditate therefore of his mean birth, and flight in his infancy, of the manifold reproaches which were cast upon him from time to time; yea of his manifold persecutions, of their cruel handling of him at the time of his death, when they apprehended him like a theef, bound him, arraigned, and condemned him as a Malefactor, buffeted him with their hands, beat him with staves, scourged him with whips, making lo…g furrows on his back, platted on his head a Crown of sharp Thorns, laid an heavy cross on his back, nailed his hands and feet to that Cross, give him Gall and Vineger to drink, and sundry waies much afflicted him. Thus was his body broken with torments. In relation hereunto, it is said of him, That he was a man of sorrows, Isa. 53. 3and acquainted with griefs. Especially when thou art present at the Sacrament, take a turn with Christ in the Garden, by meditating of his bitter Agony, wherein he sweat drops of blood, which was never read, or heard of in any before or since; yea the blood which Christ then sweat was not thin watery blood,Luke 22. 44 but thick blood, as St. Luke expresseth it, Being in an agony, his sweat was as it were great drops of blood, Non guitae sed grumi, as foreign the word in the Original properly signifieth.falling down to the ground; which latter clause sheweth, that the blood of Christ passed through the pores of his body in such a plentiful manner, that it trickled down to the ground in great abundance; so that not only the eyes of Christ, but all the parts of his body did seem to weep, and that tears of blood, as Bernard speaketh.
In this sweat of Christ there are three things remarkable,Non solum oculis, sed membris omnibus flevisse videtur. Bern. which doe exceedingly set forth the greatness of his Agony.
1 It was in a cold night, for which cause afterwards they kindled a Fire in the High-Priests Hall;Luke 22. 55 and cold driveth the blood inward.
2 Hee lay upon the cold ground, which was enough to drive the blood inward.Mat. 26. 39
3 He was in exceeding great fear, Mark 14. 33which naturally draweth the blood from the outward parts to the Heart; and yet in a cold night, Mat. 26. 39lying upon the cold ground, and being in great fear, he sweat drops of blood. Who can imagine the bitterness of our Saviours Agony at that time? And what was it which put him into that agony? questionless, the apprehension of what hee was to suffer, as appeareth by his Prayer in his Agony, Father, if it be possible let this cup pass from me. Now, if the apprehension of what hee was to suffer was so bitter, oh how bitter think you were his Sufferings upon the Cross,Mat. 27. 46 when he cried out, My God, my God, why hast thou forsaken me? which words doe not imply, that the Deity was severed from the Humanity, but that the Father had withdrawn from him all sensible feeling of his loving favour, had restrained the influence of those beams which might any way refresh his troubled soul;…am. 1. 12 so that Christ might well take up the words of the captive Iews, and say, Behold, and see if there bee any sorrow like to my sorrow, wherewith the Lord hath afflicted mee in the day of his fierce anger.
These things call to mind in the time of the administration of the Sacrament, not only when thou art eating the Bread, and drinking the Wine; but also when thou seest the Bread broken, and the Wine poured forth, then thou shouldst think how Christs Body was broken with torments, and his Blood shed for remission of sins; and also when thou seest others taking the Bread, and the Wine, thou shouldst then be steeping thy thoughts in the meditation of Christs bitter death, and manifold sufferings.
This remembrance of Christs Death at the Sacrament, must not be a bare Historical remembrance thereof, contenting thy self with a remembrance of the History of Christs death, as it is set forth by the Evangelists, but it must be an operative, and practical remembrance, working up thine heart,
1 To an unfeigned love of God, who out of his free grace, and rich mercy, did send his dearly beloved Son out of his own bosome into the world, to take our Nature upon him, and therein to dye a bitter cursed death for mans redemption. Who can sufficiently admire the riches of Gods love to man therein? How may we with David cry out, and say, Lord, what is ma… that thou art mindful of him? especially that thou shouldest be so mindful of him, as to give the Son of thy love to suffer a cursed death upon the Cross, to make us, who were children of Wrath, and bondslaves of Sathan, Sons of God, and Heirs of eternal life and salvation. And how should this incomprehensible love of God, fire and inflame our cold and frozen hearts with a fervent love unto him again?
2 The remembrance of Christs death should work up our hearts to an ardent love of Christ, for that wonderful love of his, in giving himself for us, his Body to be crucified, his Blood to be shed, and his Soul to bear the intollerable burden of his Fathers Wrath due to our Sins, which made him sweat drops of blood in the Garden, and to cry out on the Cross, My God, my God, why hast thou forsaken me? Oh how should this ravish our souls with admiration of so great love? and inflame our hearts with love again unto him, who did, and suffered so much for us? How should the meditation of the manifold sufferings of Christ, especially of his bitter Death and Passion, work in us an holy passion of love?
3 The remembrance of Christs death should work in us a care to please him in all things, to be willing to doe and suffer any thing for him, who hath done and suffered so much for us; which Christ declareth to be a good proof of our love to him,Joh. 14. 15 saying, If yee love me, keep my Commandements. And though we cannot exactly keep the Commandements of Christ, yet we may and ought sincerely to endeavour the keeping of them, without which our profession of love is but vain and fruitless; in shew, and not in truth.
4 The remembrance of Christs death should work in us a godly sorrow for our sins, as the true cause of his sufferings. For the truth is, it was not so much Iudas that betrayed Christ, nor the Scribes and Pharisees that accused him, nor Pilate that condemned him, nor the Souldiers that Crucified him, nor the Devil that set them all on work, as our sins that were the true cause of Christs sufferings. The Souldiers that Scourged him, and Crucified him, were but our Executioners, to inflict on him those punishments which our Sins deserved, and Gods Justice imposed for the same. They were our Sins which envenomed those Whips that scourged his innocent Body, those Thorns which pricked his Temples, and those Nayls which pierced his Hands and Feet, and made them so bitter unto him. Oh therefore that we could so look upon him whom we have pierced by our Sins, that we might mourn as one that mourneth for his only Son; and be in bitterness, as one that is in bitterness for his first-born.
5 The remembrance of Christs death should work in us the death of Sin; wee should so remember the death of Christ, as to dye unto Sin. For the Apostle Paul urges our death to sin from the death of Christ, Rom. 6. 2that as Christ dyed and rose again, so wee should dye to sin, and live to God. To this end, let us hate and loath Sin as the greatest evil, resolving with the assistance of Gods grace to leave and forsake all manner of sins for the time to come; for why should any sin seem light to us, which lay so heavie upon our Saviour, as to cast him into a bloody sweat? Why should any sin be sweet to us, which was so bitter to our Saviour? Farre bee it from us, by our renewed sins, to tear open his Wounds afresh, and Crucifie him again.
6 The remembrance of Christs death should work u… our hearts to some due thankfulness unto God, and his Son Iesus Christ, for their unspeakable love and mercy towards us therein. Thankfulness is a grace, not only to be exercised after our receiving of the Sacrament, but likewise while we are present at the Ordinance, when our hearts are affected with the apprehension of the incomprehensible love of God the Father, in giving his beloved Son out of his own bosome to dye for us; and of the unspeakable love of Christ, in offering his own Body a Sacrifice upon the Cross for our Sins, then should they break forth in praises and thanksgivings unto God the Father, and his Son Jesus Christ.
III. Another Duty to be performed at the Ordinance, is the exercise of thy graces, more especially thy faith and repentance. It is not enough that thou bring faith, repentance, and other graces to the Sacrament, but thou must likewise there stirre up thy graces, and exercise the same, or else thou wilt be an unworthy receiver. For not only a wicked man that wants grace, but likewise a child of God that hath true grace, may receive the Sacrament unworthily, and go away without any comfort or benefit at all; namely, if hee do not there stir up and exercise his graces. For Sacraments do not work as Physick, by a virtue inherent in them, but according to the disposition of the party that partaketh of them.Non ex opere operato, sed ex opere operantis. And therefore, as thou wouldest be a worthy guest, and partake of the comfort of the Ordinance, stir up and exercise thy graces. As
I. Thy Faith. This is the chief grace to be exercised at the Sacrament; for Faith is the eye of the Soul, whereby it seeth and discerneth the body and blood of Christ under the elements of bread and wine;Qui fide vacuus dente non mente monducat. Chem. Exa. it is likewise the hand of the Soul, whereby it receiveth Jesus Christ; and the mouth of the Soul, whereby it feedeth upon Jesus Christ. And therefore without the exercising of thy Faith at the Sacrament, thou canst receive no benefit at all.
There is a threefold act of Faith to be exercised at the Lords Supper.
1 To look out for Jesus Christ. 2 To receive Christ. 3 To apply and appropriate him unto thine own self.
1 The first act of Faith, is to look out for Christ; and therefore when thou art present at the Lords Supper, rest not in the outward elements, in the beholding and taking of them; but with the eye of Faith discern the body and blood of Christ under the elements of bread and wine, which indeed do spiritually, sacramentally set forth the body and blood of Christ, as is clear from Christs own expression, for holding the bread in his hand, he said of it,Mat. 26. 26. This is my body, i. e. Mystically, and Sacramentally, by way of representation; as if hee had said, This bread representeth my body. And holding the cup that had wine in it, and speaking of the wine therein,Mat. 26. 27. hee saith, This is my blood, i. e. Mystically and Sacramentally, by way of representation, q. d. This wine representeth my blood.
And as thou art not to rest in the outward elements, so neither in the outward rites and actions, but in the beholding of them thou art with the eye of Faith to see and discern the spiritual things signified thereby. When therefore thou beholdest the Minister breaking the bread, then meditate of the manifold sufferings of Christ, and with the eye of Faith, look upon Jesus Christ hanging upon the Cross, there conflicting with his Fathers wrath, and groaning under the weight and burden of our sins. Behold his blessed body broken and torn with stripes and wounds, with whips and nails. The Apostle St. Paul thus bringeth in Christ himself applying that rite of breaking the bread, for saith hee, Christ took bread,1 Cor. 11. 24. and brake it, and said, This is my body which is broken for you; which yet is not to be so understood, as if his blessed body, or any part or member thereof were broken in two peeces. (For that charge of not breaking a bone of the Paschal Lamb is applied to Christ,John 19. 16. in that his leggs were not broken.) But of the breakings of his flesh by thorns, whips, nails, &c. and other sufferings which hee endured in his body, till his blood was shed. This rite also of breaking the bread, implieth, tha… the sufferings of Christ were so many, and so great, that they did even break him again. For wee use to say of one that hath endured much pain, or other great grief, that hath wasted his flesh, or dried up his blood, See, how hee is broken; and in this sense also may Christ be said to be broken.
Again, when thou seest the Minister pouring out of the wine, then exercise and actuate thy Faith in the blood of Jesus Christ, and the shedding thereof, which indeed sheweth the extent of Christs sufferings, even to the taking away of his life, which is the furthest extent of a mans suffering in this world. These two therefore, The breaking of Christs body, and the shedding of his blood, are fitly joyned together; the former to shew the extremity of Christs sufferings; the latter, the extent thereof, even as far as possibly could bee, to the shedding of his blood.
Again, when thou seest the Minister offering the bread and wine to the Communicants, then by the eye of Faith see Gods love in offering his Son to every beleeving Communicant. For as verily as the Minister doth offer the bread and the wine, so truly doth God really offer Christ, with all the benefits of his death and passion to every beleeving Communicant. I do not say carnally, but really; not the flesh of Christ, but Christ with all the benefits of his death and passion, as Reconciliation, Redemption, Remission of sins, &c. For there is not a meer Representation, but a real and true exhibition of Christ, as broken for our sins.
II. Another act of Faith to bee exercised at the Lords Supper, is to receive Iesus Christ. For the Beleever having seen Christ with the eye of Faith under the outward elements, and forementioned rites, then hee receiveth him into his heart with much joy and gladness. As therefore thou stretchest forth the hand of thy body to receive the bread and wine, stretch forth the hand of Faith to apprehend and receive Jesus Christ, and to rest upon him for life and for salvation. For Faith is that instrument whereby wee receive Christ and all his benefits, as they are offered to us in the Gospel, and sealed up to us in the Sacrament. Faith is to the soul, as the hand is to the body, that which is offered to a man for his good, the hand readily receiveth, and what the hand so receiveth is a mans own. Thus God offering his Son unto us, Faith perswades the heart of Gods good will to man, and of his true intent to have man made partaker of his Son, and thereupon apprehends him, and receives him for his own, and Christ is truly his.
III. Another act of Faith to be exercised at the Lords Supper, is to apply and appropriate Christ to thy self, which is implied under the Rites of eating the bread, a…d drinking the wine▪ whereby is meant, a feeding upon Christ by Faith, which is an applying of him. When therefore thou art eating the bread, and drinking the wine, fee… upon Christ by a particular application of him, and all his benefits, to thine own souls comfort. By Faith assure thy self that Christ was born for thee, that hee might bee thy Saviour, to save th…e from thy sins. That hee performed perfect obedience unto the Law, that his Righteousness might be imputed u…to thee. Thus hee died a bitter cursed death to free thee from eternal death and condemnation, which thy sins had deserved. Thus thou oughtest to apply Christ with all his benefits unto thine own souls comfort. And thus to act Faith, is to eat and drink indeed, to communicate indeed. The truth is, this act of Faith, in applying Christ, is the most suitable to the Ordinance of the Lords Supper. And the more thou canst put forth the act of application therein, the greater comfort shalt thou receive from the Ordinance; for propriety in Christ is that which sweetens all. Yet lest weak Christians, such as are weak in Faith, should be discouraged, and think themselves uncapable of comfort, because they cannot thus …eed upon Christ by Faith, they cannot apply Christ, nor the benefits of his death unto themselves.
I desire such to take notice, that though this act of application is the most suitable to the Ordinance, yet the former act of receiving Christ, and resting upon him, gives us a true interest in him, whereby Christ and all his benefits become ours, which puts us into a blessed and happy condition. Yet I would advise all such who have attained to that measure and degree of Faith, as to lay hold upon Jesus Christ, and to receive him as their Saviour, and thereupon to rest upon him alone for life and salvation, that they would strive to raise it one pitch higher, namely, to apply …hrist, with all the benefits of his death and passion, unto their own souls comfort. Because this act of Faith doth especially make to our comfort and consolation, as well as to our spiritual benefit.
II. Another grace to bee exercised at the Lords Supper, is Repentance; For a broken Christ requires a broken heart. Whereas in true Repentance there is a godly sorrow for sins past; And a full purpose and resolution of heart to leave and forsake them for the time to come, and to walk more closely with God. While you are at the Sacrament, you should exercise your Repentance in both these particulars.
1 You should labour to be affected with a true grief▪ and sorrow fo… your sins. To that end seriously meditate of the manifold sufferings of Christ; for ce…tainly a due and serious meditation of what Christ hath suffered for our sins, cannot but affect our hearts with some measure of grief and sorrow for the same; for shall Christ bleed for our sins, and shall not wee weep for them? was Christ broken with torments for our sins, and shall not the consideration thereof break our hearts for them?
2 You must ingage your selves by a solemn Vow and promise, unto God to bee more watchful over your selves against sin for the time to come; and to walk more closely and exactly with God. As often as you partake of the Lords Supper, so often God reneweth the Covenant on his part, hee ingageth himself afresh, to bee your God, to pardon your sins, to subdue your corruptions, to write his Law in your hearts, that is, to work in you, as a desire and disposition to the keeping of his Laws and Commandements; so a sincere indeavour after the same. And therefore it is your duty to renew the Covenant on your parts, to ingage your selves afresh in the strength of Christ, to walk as a people in Covenant with God, to bee more watchful over your selves against sin, for the time to come; to bee more his faithful servants, than ever you were before.
Having shewed both the Duties Antecedent, and Concomitant, Come wee now to the Duties Subsequent, such as must follow after the action of receiving: For it is not enough that you duly prepare your selves to that Ordinance, and reverently carry your selves at it, but you must likewise walk in some measure suitably thereunto. To that end observe these Directions.
1 So soon as you get home, withdraw your self into some secret place, and there upon your knees from your heart bless God, as for h…s manifold favours, mercies, and blessings, so especially and above all for the fountain of all blessings, the Lord Jesus Christ, for his Covenant of Grace made unto you in him, for adding the Sacraments as Seals to the Covenant of Grace for the strengthening of your Faith, and for making you that day partakers of his blessed Sacrament, and for that comfort and refreshment which you finde therein. I hope you are not such beasts as to forget to return thanks to God for the food wherewith your bodies are refreshed. And will you bless God for your corporal food,Omne bonum ab ipso, &c. Aug. de Doct. Christi. and not for your spiritual food, whereby your souls are nourished unto everlasting life? Will you bless God for a crumb, and not for a Christ? in whom are all good things contained in a most eminent manner.
2 Did you finde your hearts cheared and warmed at the Lords Supper, beware of quenching that spiritual heat which was there kindled in you, by a sudden falling into worldly conferences, and fruitless discourses; But labour to keep alive that sacred fire which you found then kindled in your hearts by prayer, meditation, and holy conferences; for know, that a sudden quenching of the Spirit, will exceedingly tend to the hardening of your hearts.
3 Maintain a stricter watchfulness over your selves against sin for the time to come. Were your souls washed at the Sacrament, with the blood of Christ, from the filthy spots and stains of sin, and will you s…on after with the Sow wallow again in the filth of sin, and mi…e of sinful filthiness? 2 Pet. 2. 22Did you upon your approaching to that Ordinance, cast up your sins by confession? and will you now with the Dogge, return to your vomit again? Did you there by the eye of faith see Christ crucified for your Sins, under the rites of breaking the Bread, and pouring out the Wine and wil you now, by a fresh committing of sin, crucifie him again? rather resolve, and strive hence forward to crucifie your sins, for which Christ was crucified, to hate, abhor, and abandon every Sin as much as in you lieth.
4 Labour to live more soberly, Tit. 2. 12righteously, and godly in this present world. More soberly towards your selves,Haec tria sint vitae regula sancta tuae. more righteously towards your Neighbours, and more godly towards God. As you have been made partakers of an Ordinance not common to all, but peculiar to Saints, so your lives should have somewhat peculiar in them, which is not common to wicked men. You should live convincing lives, by exceeding others in holiness, and in righteousness. You must be more frequent and fervent in Family-duties, more careful in sanctifying the Lords Day, more just and honest in your dealings with men, living so as you may credit your Profession, and adorn the Gospel of Jesus Christ. And when you are tempted to any sin, thus reason the case with your selves; Was I not lately at the Lords Table, and did I not there vow and promise to be more watchful against Sin, and more careful to walk in the waies of godliness, and shall I now step out of the way of godliness into the way of sin? Thus lay your temptation to the touch-stone of your vow, and try whether it bee not against it: which through the blessing of God may prevent many a Sin.