How to Walk After the Lords Supper, Particular considerations

How to Walk After the Lords Supper · Particular considerations

p. 34II.

More particularly. And we may take the Anſwer in theſe following things, which indeed are but branches of the other; but for Method and Memory ſake, I chuſe to put them into ſo many Particulars. As,

1. More Watchfully and Circumſpectly. After Communicating, there muſt be a watchful circumſpect walking. As a Man that hath a Treaſure in his houſe is very watchful p. 35and careful leaſt he be robbed of it. Now it is to be ſuppoſed, and hoped, that we have received that in the participation of that Ordinance, which the Devil would be glad to deprive us of. Whatever comfort and refreſhment we have had, whatever Aſſurances and Evidences of Gods Love we have had a-new and a-freſh; whatever lights of Chriſt, and reſolutions againſt ſin we have had, he ſtands ready to undoe all that hath been done, and to deprive us of all that we got. Upon this account we have need to walk watchfully and circumſpectly. We had need to have our eyes upward, and our eyes inward, and our eyes round about us. Did we find, through Grace, our hearts wrought up to any gracious frames? Did we find that our Souls were refreſhed, that our hearts were inlarged, that our affections were inflamed to Chriſt, that we received any virtue from, and had communion p. 36with Chriſt? Did we make freſh vows and reſolutions, that through the Grace of Chriſt enabling us, we would walk before him in holyneſs and newneſs of life all our days? Why then we may depend upon it, and look for it, that the Devil will be very buſy to undoe all this. We muſt expect that he will have a fling at us; for he is never more buſy in tempting, then when we have been Worſhipping. He is never more buſy in Tempting us to ſin, then after we have been making new and freſh reſolutions againſt ſin. When we have been at the Lord's Table renewing our Covenants with God, and eſtabliſhing our reſolutions of better Obedience: After theſe things the Devil will come with all his forces and endeavours to make us break our Vows, and neglect our Covenants. He will be courting us to return to our old ſins, and our old frames, to our coldneſs and deadneſs, and lukewarmneſs, p. 37and worldly-mindedneſs, to our fears and doubtings, to our old manner and courſe of living. Therefore we had need to walk watchfully and circumſpectly, watching our words, thoughts, actions, lives and converſations, that we do not return to our old vain light frothy converſations, that better becomes the Prophane than the Profeſſor. The liberty that ſome do allow themſelves this way, Communicants I mean, in frothy, I had almoſt ſaid, in filthy Diſcourſes, and unſeemly Actions, is a thing that is much to be lamented and bewailed in our day. It is a hard matter to diſtinguiſh the profeſſing from the carnal part of the World, who are very near as airy in their Dreſſes as light and frothy in their Diſcourſes, and as vain in their converſations as the Carnal Crew. And is this a walk becoming thoſe who ſit down at their Lord's Table? O no: ſuch ought to walk very watchfully and circumſpectly, that they may not occaſion p. 38the ways of God and Religion to be reproached and blaſphemed. We had need walk watchfully, that we do not loſe thoſe ſights of Chriſt, thoſe comforts and refreſhments, thoſe enlargements and enjoyments that we had in the Ordinance. That the fellowſhip and communion we had with Chriſt be not quickly interrupted and diſturbed. It is a great miſtake in Perſons, to think, that when the Supper is ended, their Work is ended; that they have nothing more to do, nor nothing farther to mind, as if now they might return to their former courſes again, and be as vain and worldly, and wicked as before. It is to be feared this is the practice of too many Communicants in our day, that no ſooner, or ſoon after the action is over, they return to their old courſe of ſinning; Receive the Sacrament one day, and may be, be Drunk before the next; nay, it may be, have their Oaths and Curſes p. 39in their Mouths, before the Bread and Wine is well out of their Mouths. It were well, if that which was laid unto Iſrael's Charge, might not be laid to the charge of too many Communicants in our day, Exod. 32.6. The people ſat down to eat and drink, and roſe up to play. O how many ſit down at the Lord's Table to eat and drink of the Sacramental Elements, and riſe up to play, return again to their old courſes, playing and ſporting and fooling with ſin, to their Curſing and Swearing and Sabbath-breaking, to their Adultery, Uncleanneſs, Injuſtice, Drunkenneſs, &c. Like the Dog to his vomit and the Sow when ſhe is waſhed to her wallowing in the mire. Thus do many return again to their former luſts and ſins, with as great nay greater ſtrength than ever, ſo making themſelves twofold more the Children of hell than before. There ought to he a mighty careful, heedful, circumſpect, watchful walking p. 40after we have been at the Table of the Lord remembring that the Sacramental efficacy and bond doth not oblige us for a day only or a week only, but it binds us for our whole lives. But to conclude what I intend to ſay upon this head, was it the ſincere and earneſt deſire of our Souls before we came to this Ordinance that we might bring ſuitable frames and affection; to it, and did the Lord anſwer our crys herein? why now we ought to be as careful and as much concerned that thoſe gracious frames of heart may be maintained and kept up in our Souls. Did we beg to come with bleeding and broken hearts to this Ordinance? why now it is our duty to beg that they may be kept bleeding and broken. Did we beg for a ſtronger Faith? for more glowing burning affections to this loving lovely Jeſus? why now we are to watch and pray againſt unbelief, againſt coldneſs and luke-warmneſs p. 41of love and affection. Did we purpoſe to forſake our Sins? why now we are to watch more narrowly againſt it, and to beg of God ſtrength and Grace that thoſe purpoſes and intentions may be forthwith put into execution.

2. More Humbly, entertaining low and mean thoughts and opinions of our ſelves, acknowledging our own baſeneſs and vileneſs, and ſinfulneſs and unworthineſs, loathing and abhorring our ſelves under a ſenſe of our daily weakneſſes, and ſinful Infirmities, renouncing and rejecting all Righteouſneſs of our own as being altogether inſufficient any ways to recommend us to the Divine Love and Favour, looking upon our ſelves as loathſome and odious and no way lovely and amiable in the fight of God, accuſing, judging and condemning our ſelves, owning and admiring and adoring free Love and free Grace in all that Chriſt p. 42hath done for us, and in us. Having done all for us in a way of Purchaſe and Merit, and all in us in a way of ſoveraign Grace and Almighty Power; owning and acknowledging whatever Grace there is already in our hearts, we had it from his fulneſs in whom it pleaſed the Father that all fulneſs ſhould dwell. And what farther ſupplys of Grace we ſhall ſtand in need of, we muſt ſtill have it from him who is not only the head of Government to his Church, but the head of Influence too, in whom dwelleth all the fulneſs of the Godhead bodily. A fulneſs of wiſdom as the Prophet of the Church. A fulneſs of Merit as the Prieſt of the Church. A fulneſs of Power and Efficacy as the King of the Church. A fulneſs of all habitual created Grace, not for himſelf only, but in a way of Communication and Derivation to others, the Godhead continually emptying it ſelf into the Manhood by vertue of p. 43that near cloſe, intimous union of the Humane with the Divine Nature in the Perſon of Chriſt: from this fulneſs it is that we are ſtill expecting freſh ſupplies of Grace and Comfort. Diſtruſting our own ſtrength as well as renouncing our own Righteouſneſs, ſubmitting to all the commands and ordinances of the Lord Jeſus Chriſt. A proud heart ſhakes off the Yoke of Chriſt, and will not be ſubject to the Lord the Redeemer, and will be under the government of none but his own will, and his own luſts, like thoſe proud Citizens we read of in Luke, who ſaid, We will not have this man to reign over us. We walk humbly when we lie at Chriſt's foot, deſiring to know his pleaſure, claiming no power over our ſelves, or any thing that we have, but intirely ſubmit our ſelves to be commanded and governed by him, ſubmiting our ſelves wholly to his command and conduct. This is to p. 44walk humbly, and thus we are to walk after this Supper.

3. More Thankfully. What Chriſt hath done and ſuffered for us, calls for the higheſt and moſt raiſed Thankſgivings from us. We are to ſcrew our Praiſes to the higheſt note. Let us ſay to our Souls as holy David did to his, Bleſs the Lord O our ſouls, and let all that is within us bleſs his holy Name; for his redeeming love, who loved us and gave himſelf for us, an Offering and a Sacrifice to ſatisfie Divine Juſtice. O how ſhould we be ſinging that new ſong of the heavenly Jeruſalem above, ſaying, Thou art worthy to take the book, and to open the ſeals thereof, for thou waſt ſlain, and haſt redeemed us unto God by thine own Blood, out of every Kindred and Tongue and People and Nation, and haſt made us unto our God Kings and Prieſts, and we ſhall reign on the earth, &c. Worthy is the Lamb that was ſlain to receive Power and Riches, p. 45and Wiſdom and Strength, and Honour and Glory and Bleſſing. The work that Chriſt came to do and finiſh for us had in it all the expreſſions of love, and calls for the greateſt expreſſions of thankfulneſs and praiſe. This is a juſt debt that we owe to Chriſt. All the evil and miſery we are freed and delivered from, and the good we are poſſeſſed and made partakers of, is owing to the Obedience and Sufferings of the Lord Jeſus Chriſt.

Now that our hearts may be the more affected with this love of Chriſt, and drawn out in thankfulneſs to him, let us conſider the evils we are delivered from, and the good we are poſſeſſed and made partakers of by the Lord Jeſus Chriſt.

First. The evils and miſeries we are delivered from, and they are very great indeed. But what are they you will ask? why the guilt of ſin, the curſe of the Law, the wrath of God, and the flames of Hell. Man's p. 46ſtate was once an holy ſtate, and, whilſt ſuch, an holy ſtate. But it was not long that he continued in this ſtate, being left to the freedom of his own will, he quickly fell from that ſtate in which he was created, by ſinning againſt God, which ſin was the Inlet of all miſery. It wofully corrupted, depraved, and debaſed our Natures, robbed us of the Image of God, which once was the greateſt ornament and perfection of our Nature, deprived us of all comfortable Fellowſhip and Communion with God, laid us open and obnoxious to his wrath and curſe, to all the miſeries of this Life, and to the pains of Hell for ever. O the depth of miſery that all Mankind is plunged into! O the innumerable evils that do encompaſs and ſurround us! Temporal, Spititual, and, if not found in Chriſt, Eternal evils too will befall us; but in and through Chriſt Believers are delivered from all that evil and miſery that the Fall and Apoſtacy p. 47of our Firſt Parents involved all. Mankind into. Through him the Guilt of Sin is removed, the Wrath and Anger of God appeaſed, the Thundering Law ſilenced, the Image of God reſtored, many Powerful and Potent Enemies Conquered and Subdued.

Secondly. The good which we are poſſeſſed and made partakers of, this alſo is owing to Chriſt, to what he hath done and ſuffered for us, even the good of preſent Grace, and future Glory; the good of Juſtification, Sanctification, Reconciliation, for all theſe great benefits and good things we are beholden to Chriſt. We are Juſtified by his Righteouſneſs, Sanctified by his Spirit, Reconciled by his Attoning Blood, Adopted by virtue of our Union with him, and relation to Chriſt's Perſon, as he is God's Natural Son. All theſe bleſſed Benefits and Priviledges that we are made partakers of, are p. 48owing unto Chriſt. As the evils we lay under were too great for any meer creature to remove; ſo the good things we ſtand in need of, are too great for any mere creature to procure. None beſide that Perſon who was God as well as Man, could either remove the one or procure the other. Had not Chriſt himſelf undertaken the work nothing could have been done; had not this Samaritain taken pitty and compaſſion on us in our miſerable and forlorn condition we muſt for ever have diſpaired of mercy or relief. The Lord looked and there was none to help, at length his own arm brought Salvation. As for us we lay under an eternal incapacity, and impoſſibility of helping or relieving our ſelves; as for Angels they could not help us, could any creature have done the work God would have employed that creature and ſpared his own Son. But God very well knew that Redemption work p. 49was no work for an Angel, no not for the whole Body of Angels. If the whole order of them had come from Heaven, and united all their force and ſtrength together they could not have redeemed ſo much as one Soul. How far God by his Almighty power could have enabled an Angel to have born up under the greateſt ſufferings we will not diſpute, but ſuppoſe an Angel might have been furniſhed with ſo much ſtrength as to have been able to undergo and ſuffer all that Chriſt did, yet under the higheſt communications of grace and ſtrength to him, he being ſtill but a meer finite Creature, could never ſatisfie for what was paſt, nor Merit for what was to come; he could neither expiate Sin, nor procure Eternal Life. No, theſe are things which could only be accompliſhed and brought about by him who was more than a meer finite or Created Being, even by the Lord Jeſus Chriſt, who was not only p. 50Man but God too: you ſee then we are beholden to Chriſt for all. He it is that fetcheth ſinners from the loweſt Hell, and lodgeth them in the higheſt Heavens, that ſnatcheth them from the deepeſt Miſery, and advanceth them to the higheſt Glory that poor finite beings are capable of. O the great obligations that are upon us to walk thankfully all our days. Every time we partake of this Supper-Ordinance, we come under new and freſh obligations of thankfulneſs. We that have been ſo lately feaſting upon his love, ſo lately put in mind of the great things he hath been doing for us, before whoſe eyes Jeſus Chriſt in the greateſt expreſſions of his love hath been evidently ſet forth and Crucified amongſt us, and the bleſſed benefits of his Death and Crucifixion repreſented, ſealed and applied to us. Our Bleſſed Lord would not have his love in doing and Suffering for us be forgotten by us, and therefore hath p. 51appointed this Supper as a ſtanding monument and memorial thereof to his Church. When we eat the Sacramental Bread and drink the Sacramental Cup, we are to do it in remembrance of him, of what he hath done and ſuffered for us. This was a kindneſs never to be forgotten, at the Inſtitution of which Supper we find he himſelf gave thanks, **Rob. Communicant, page 178.1 Cor. 11.23.24. For I have received of the Lord, that which alſo I delivered unto you, that the Lord Jeſus the ſame night in which he was betrayed took bread, and when he had given thanks he break it, &c. after the ſame manner alſo he took the cup. Now what was the matter or form of this thankſgiving is not expreſſed, but it is moſt likely it was in reference to the work or action then in hand, and not only for the bare outward Elements, but more cheifly and eſpecially for the inward Myſterys and excellent benefits to be repreſented and ſealed by them. p. 52For the Grace and love of God which he came to diſcover to Mankind, and was now about to ſeal with his own Blood. The Baptiſm he was to be baptiſed with was now approaching, viz. his death, wherein his Body was to be broken, and his Blood ſhed for the life of the World, and for the nouriſhment of the Elect, which he delighted to accompliſh, or as he himſelf expreſſeth it, was ſtraitned till it was accompliſhed. Theſe were the things that were chiefly and ſpecially the matter of his thankſgiving. Now did Chriſt give thanks at the firſt Inſtitution? why then proportionably we are ſtill to give thanks in all after Adminiſtrations of this Supper. And not only juſt in the participation of it, but after we have partaken we are to walk thankfully all the days of our lives, conſidering … 1. … The inward moving cauſe of all, which was the great love and mercy of God to us, John 3.16. God ſo loved the world that he gave his p. 53only begotten Son. 1 John 4.10. Herein is love not that we loved God, but that he loved us, and ſent his Son to be a propitiation for our ſins. Now this firſt inward moving cauſe of all, viz. the love of God, muſt not be overlooked, becauſe it is commended to us, Rom. 5.8. But God commendeth his love to us in that white we were yet ſinners Chriſt died for us. Some things are barely related to us but this is commended to us, that we may be ſure never to forget it, and to be continual matter of praiſe and thankſgiving to us; conſidering (2.) The outward occaſion or procuring cauſe, which is Mans miſery by reaſon of ſin. This was the outward occaſion of Chriſt's coming into the World, and doing what he did, and ſuffering what he ſuffered. He came to reconcile and propitiate God offended by Mans ſin. To remove that enmity that was betwixt God and us, to appeaſe the anger and wrath of God towards us; now before p. 54this can be brought about and effected the Son of God muſt become Man, obey and ſuffer, bleed and dye to expiate our offences. And doth not this afford us continual matter of thankſgiving. Once more, conſidering the effect and fruit and benefit of all that he hath done and ſuffered for us, and that is life, that whether we wake or ſleep we ſhould live together with him. This was the white that Chriſt aimed at in all that he did; next to his Fathers glory was the ſalvation and life of poor ſinners, that we might live, how? why a life of pardon and acceptance in Juſtification, a life of grace and holineſs in Sanctification, a life of joy and peace in Conſolation, and a life of bliſs and happineſs in Glorification. Theſe are things that our thoughts ſhould be much employed about and affected with at the Table, and ſhall we not henceforward look upon our ſelves as laid under the higheſt obligations of p. 55thankfulneſs, of walking thankfully all our days. We never have been ſo much beholden to any perſon, but we are infinitely more beholden to the Lord Jeſus Chriſt, therefore the whole of our lives ſhould be nothing elſe but continual expreſſions of thankfulneſs to Chriſt. But here it may be asked how ſhould we expreſs our thankfulneſs?

To this I Anſwer,

1. By often thinking of it our ſelves, and ſpeaking of it to others to his glory. We are to expreſs our Thankfulneſs to Chriſt for what he hath done, by giving and aſcribing all the Glory to him, attributing and aſcribing nothing to our ſelves, but all to the riches of his Grace, and freeneſs of his Love. To look upon our ſelves as any ways deſerving what he hath done for us, doth greatly detract from his Glory, and argues a baſe diſingenuous ungrateful p. 56temper to be in us. Alas, Who are we, or what are we, poor worthleſs worms, not worthy that he ſhould ſpend a thought upon us, and much leſs that he ſhould lay down his Life, and ſhed his Blood for us? Pray let us a little reflect, and conſider what we were not long ago; Dead in Treſpaſſes and Sins, wallowing in the filth and mire of Sin and Luſt, alienated from, nay enemies to God and Chriſt, poor, and miſerable, and blind, and naked, caſt out into the open Field, to the loathing of our perſons, polluted, and defiled in our Blood, not worth the taking notice of. Now than ever we ſhould be the Objects of his Love, who deſerved to be the Objects of his eternal diſdain, and the everlaſting Monuments of his Diſpleaſure. How ought this to be continually acknowledged by us to the Praiſe of the Glory of his Grace. This is one way by which we expreſs our Thankfulneſs for any kindneſs or p. 57favour receiv'd, when we think of it, or ſpeak of it, to the Praiſe and Renown of him that ſhewed it. So this is one way by which we are to expreſs our Thankfulneſs to the Lord Jeſus Chriſt for what he hath done and ſuffered for us, by often thinking of it our ſelves, or ſpeaking of it to others, to the eternal praiſe and renown of our dear Redeemer.

2. Another way, by which we are to expreſs our Thankfulneſs, is by magnifying and ſetting an high eſteem and value upon what he hath done for us. Eſtimation of Benefits received is one way of expreſſing our Thankfulneſs for them. Unthankfulneſs always leſſens, and vilifyes, and makes light of a kindneſs or benefit received, as Iſrael did the Manna, Numb. 21.5. And the People ſpake againſt God, and againſt Moſes, Wherefore have you brought us up out of Aegypt to dye in the wilderneſs? for there is no bread, neither is p. 58there any water, and our ſoul loatheth this light bread, Numb. 11.5.6. We remember the fiſh we did freely eat in Aegypt, the Cucumbers and the Melons, and the Leeks, &c. but now our ſoul is dried away, there is nothing at all beſides this Mannah before our eyes. Oh what unthankful, ungrateful People were theſe? to make light of ſuch excellent Food, which yeilded ſuch excellent nouriſhment, and in the ſtrength of which they were able to go ſo many, and ſuch tedious Journeys. Their entertaining ſuch baſe, low, mean thoughts of it, argued their great unthankfulneſs for it. Thus unthankful wretches do by Chriſt, even as theſe Iſraelites did by the Mannah, they make but light of Chriſt, the greateſt Gift that God could have beſtowed upon the Sons of Men. But yet at the ſame time, they deſpiſe both Giver and Gift it ſelf; by deſpiſing the Gift they affront the Giver. They ſee no lovelyneſs, no beauty, no excellency p. 59in Chriſt, that they ſhould deſire him. What is thy beloved more than another beloved, was the Anſwer to the Spouſe, when ſhe was ſo earneſtly enquiring after her Beloved, Cant. 5.10. A Luſt, a Pleaſure, is by many preferred before Chriſt. A Luſt that will Damn them, before a Saviour that will Save them. A Carnal Pleaſure ſhall be embraced, when Chriſt and his Benefits ſhall be deſpiſed, this argues great Ingratitude and Unthankfulneſs, vilifies and leſſens both the Perſon that ſhews the kindneſs, and the kindneſs it ſelf; when as true Thankfulneſs eſteems and values both Perſon and Benefit; both he that hath done, and what he hath done for us. Now this way we are to expreſs our Thanfulneſs to the Lord Jeſus Chriſt, by our eſteem of him, and the Benefits we receive by him. Now what eſteem have we for Chriſt? Do we eſteem him as the Apoſtle did, who deſired and determined to know nothing p. 60elſe but Chriſt, 1 Cor. 2.2. He looked upon all other knowledge as vain and unprofitable in compariſon of Chriſt and him Crucifyed; this ſhewed his value and eſteem for Chriſt. And ſuch an eſteem had he for Chriſt, that he counted all things but loſs for the excellency of the knowledge of Chriſt; yea, all things but dung that he might win Chriſt, and be ſound in him, Phil. 3.8, 9. He could deſpiſe and trample upon the pleaſures and profits and preferments of this preſent World, that he might but win Chriſt and be found in him. Endure and undergo the greateſt hardſhips and ſufferings for the Name and ſake of Chriſt. The greateſt of his glorying and boaſting was in a Crucifyed Jeſus; God forbid, ſays he, that I ſhould glory in any thing ſave in the Croſs of Jeſus Christ, by which the world is crucifyed unto me, and I unto the world. Nothing had that place in his eſteem as Chriſt's had. And p. 61then is our eſteem of Chriſt right indeed, when we eſteem him above all, and before all; above Eſtate, above Relations, above all other outward comforts and conveniencies, when we are willing to let go all for Chriſt. I am ſure there is that worth and excellency in Chriſt, both Perſonal and Relative, whether we conſider him as he is in himſelf, or in thoſe comfortable relations he ſtands in to his People; I ſay, conſider him which way we will, in his Offices, in his Grace and Fullneſs, in his Honours and Glorious Titles, and there is that in Chriſt, which truly deſerves our greateſt and higheſt eſteem. Thus we are to expreſs our Thankfulneſs by our high Eſteem of Chriſt of his Perſon, and as of his Perſon, ſo of his Deeds and Actions, of what he hath done and ſuffered for us, and the great Benefits that iſſue and proceed from thence. Is it not wonderful, that a Perſon p. 62ſo high and honourable, ſo excellent and glorious, that the Son of God, and God by Nature, who was equal with God in Glory, Wiſdom and Power, and in all other Divine Excellencies and Perfections, that he ſhould ſuffer this Glory of his to lie obſcure for a time, under the Vail of his Humane Nature? That a Perſon ſo far above and beyond us ſhould come and joyn himſelf to us, Marry into ſuch a poor broken beggarly Family as ours? That he who was Lord of the Law, ſhould be made under the Law, under the Obſervation of the Law, to fulfil the Righteouſneſs thereof; and under the Malediction of the Law, to undergo the Penalty and Curſe of it? That the Judge of Quick and Dead ſhould become Undertaker for Guilty Condemned Wretches? That he who knew no ſin, ſhould be made ſin, and ſubmit to be dealt with as if he had been the Chiefe of Sinners, bruiſed and broken upon the Wheel of Divine p. 63Wrath, Reproached and Vilifyed by Men, forſaken of his Father, vir dolorum, a Man of Sorrows and acquainted with Grief? O the pains of Body, and the anguiſh of Spirit that he underwent, the wearyſome Life, and at laſt the Painful and Accurſed Death that he endured, and all this to ſave an handful, that were not worth the looking after, or taking notice of, who neither deſired it, nor deſerved it. Well might it be ſaid, That he had mercy upon whom he will have mercy; and that he loved us becauſe he loved us. Alas! Who are we, or what are we, that Chriſt ſhould fix his heart's Love upon us? Would we know what we were? why loſt undone miſerable Sinners, Enemies, nay Enmity it ſelf, dead in Treſpaſſes and Sin, in the Gall of Bitterneſs, and Bond of Iniquity. Many of them, for whom Chriſt hath done and ſuffer'd ſuch things, were, it may be, Blaſphemers, Perſecutors, p. 64and Injurious to Chriſt and his Followers. Such an one was that eminent Servant of Chriſt the Apoſtle Paul, as he himſelf acknowledges, 1 Tim. 1.12.13. And I thank Jeſus Christ who hath enabled me, for that he counted me faithful, putting me into the Ministry, who was before a Blaſphemer, and a Perſecuter, and Injurious, but I obtained mercy, &c. Some of them, it may be, have been guilty of the fouleſt and groſſeſt Sins, as ſome of the Corinthians were, Fornicators, Idolaters, Adulterérs, Thieves, Drunkards, &c.yet theſe obtained Mercy, were Waſhed, were Sanctifyed, were Juſtifyed in the Name of the Lord Jeſus, and by the Spirit of our God, as we read 1 Cor. 6.9, 11. Even then when there was nothing but unworthyneſs and abominableneſs in us, did Chriſt-dye for us. Now is this a thing to be made light of? or to be lightly eſteemed of by us? this argues us to be the moſt ungrateful, unthankful wretches p. 65living upon the Face of the Earth. The very Angels ſtand and wonder, and vent their aſtoniſhment at what Chriſt hath done for us; And ſhall not we admire at it our ſelves? Never was there ſuch love manifeſted before nor ſince. Greater love than this hath no Man, than that a Man lay down his life for his friends, John 15.13. But Chriſt hath evidenced greater than this, in doing and dying, and laying down his Life for his Enemies Hereby perceive we the love of God, becauſe he laid down his Life for us; What for us Friends? no: but for us Enemies, Rom. 5.10. nay for us Enmity it ſelf, Rom. 8.7. The carnal mind is enmity againſt God. Was ever love like this love? The Apoſtle Prays for the Epheſians, That they may be able to comprehend with all Saints, what is the breadth and length, and depth, and heighth, and to know the love of Christ which paſſeth knowledge, Eph. 3.18, 19. Here are Four Dimenſions p. 66that the Apoſtle meaſures this love of Chriſt by; Phyloſophy knows but Three, viz. Longitudo, Latitudo, & Profunditas. Length, Breadth, and Depth. But Divinity adds a Fourth, viz. Altitudo, Height. To intimate, that Chriſt's Love is beyond all ordinary Meaſure and Dimenſions. There is Depth in it, ſays ††Roberts Communicant, p. 186.one, without bottom. There is Height in it without top, Breadth in it without ſide, and Length in it without end. Yea, it infinitely ſurpaſſeth the capacity and graſp of a finite limited underſtanding to comprehend and take in. And O that every one of us who have been ſo lately Celebrating and Commemorating the Death and Sufferings of our Loving Lord, that have had ſuch Lively Repreſentations of what he hath been doing and ſuffering for us, may find our eſteem in ſome meaſure and degree anſwerable and proportionable to the love p. 67that was manifeſted and evidenced in it.

But yet farther there is another conſideration in what Chriſt hath done and ſuffered which if rightly and duely weighed, might be a means of raiſing and heightning our eſteem of it, and that is the ſufficiency, efficacy, acceptableneſs and merit of his Obedience and Sufferings. This was an odour of a ſweet ſmell, moſt acceptable to God. The Law was fully anſwered, and Divine Juſtice was fully ſatisfied in their fulleſt and higheſt demands. Tho' his Sufferings were but ſhort, yet what was wanting in the duration of them was infinitely and abundantly made up in the dignity and excellency of the Perſon that ſuffered, for it was infinitely more that the Son of God ſhould ſuffer one moment than if all the Angels in Heaven, and Men upon Earth had ſuffered to Eternity. Such a ſufficiency there is in what Chriſt hath done p. 68and ſuffered, that there needs nothing more to be done, nothing more to be ſuffered in a way of ſatisfaction to the Juſtice of God, for he by once offering up of himſelf hath for ever perfected them that are ſanctified, Heb. 10.14. There needs no more ſacrifice for ſin. There is ſufficiency enough in the Death and Blood of the Lord Jeſus Chriſt to procure pardon for the greateſt of ſins and the chiefeſt of ſinners, to redeem and ſave the whole World, nay ten thouſand Worlds. And if it ſhould be asked why are not then all redeemed and ſaved? To this I anſwer it is not upon the account of any inſufficiency of the Blood of Chriſt, for it is ſufficient to have redeemed as many Worlds as there be Stars in the Firmament; it was ſufficient to have redeemed all, but it was not ſhed for all, but only thoſe that the Father from all Eternity gave to him. For theſe and theſe only it was ſhed, to theſe and theſe p. 69only it becomes effectual unto redemption and Salvation. It pleaſed the Father from all Eternity to elect ſome to everlaſting life, theſe in the Covenant of Redemption he gave to Chriſt to redeem and ſave, theſe Chriſt undertook and engaged for in that ſame Covenant tranſaction, for theſe he dyed and ſuffered, and ſhed his hearts Blood, which was a ſufficient price for their redemption, it being the blood of that Perſon who was God as well as Man. The dignity of the Perſon was that which highly dignified his Paſſion. This was that which put ſuch an All-ſufficiency into the Death and Blood of Chriſt, that made it ſufficient for all the ends for which it was deſigned. O that poor trembling ſouls and miſgiving hearts would conſider of this and take hold of it, and plead it againſt all the accuſations of the Law, againſt all the accuſations of Conſcience, againſt all the ſubtile charges of the Devil. Poor Soul, it may be p. 70thou art terrified and amazed at the ſight and ſenſe of thy ſinfulneſs and guiltineſs, it may be many doubts and fears and ſcruples are ready to ariſe in thy mind whether ever God will look upon, or accept of, or receive into favour ſuch an one as thou art, but know this for thy comfort whoever thou art, that there cannot be ſo much Unrighteouſneſs in thee to render thee loathſome, but there is more Righteouſneſs in Chriſt to render thee lovely in the ſight of God. There is ſufficiency enough in what Chriſt hath done and ſuffered to procure God's favour and acceptance, only do thou ſtedfaſtly rely upon it, and put thy whole truſt in it; never did any miſcarry who ventured their all upon this bottom. There is ſufficiency enough in the Blood of Chriſt to procure pardon for as many ſins as there are moments in thy Life, or thoughts in thy heart. Be thy ſins never ſo many for multitude, or never ſo p. 71great for aggravation, yet the Blood of Jeſus Chriſt cleanſeth from all Unrighteouſneſs. Not only from leſſer, but from greater Tranſgreſſions; not only from ſome, but from all Unrighteouſneſs. Tho it is true, there is one ſin which is called a ſin unto Death, or the unpardonable ſin, which ſhall never be forgiven, neither in this Life nor that which is to come, and that is the ſin againſt the Holy Ghoſt. But it is not upon the account of any inſufficiency in the Blood of Chriſt that this ſin is Unpardonable; but he that ſins this ſin is rendered altogether uncapable of laying hold of, or applying the Remedy, viz. the Blood of Chriſt, which, in it ſelf, is ſufficient to cleanſe from all Unrighteouſneſs.

The laſt conſideration is the bleſſed Benefits that do iſſue and proceed from hence, and ſo we are to expreſs our Thankfulneſs by an high eſteem of them. Hereby ſinners are p. 72Juſtified and ſin purged away, the guilt of ſin that was ſo wounding to the Conſcience is removed. Hereby enemies to God are reconciled, and peace with God procured, the diſtance, nay the enmity is removed, and God and the Soul walk together, as thoſe that be well agreed. God and the Soul holding a moſt delightful converſe with each other, whereas there was a ſhineſs before, now there is acceſs with the greateſt freedom and boldneſs. Hereby Death, and he that had the power of Death, that is the Devil, with all Principalities and Powers are ſubdued, the Kingdom and Intereſt of Sin and Satan overthrown in the Soul, and freedom from ſpiritual thrauldom is obtained; The Son having made us free we are become free indeed. Theſe are great priviledges, and O that our eſteem of them were ſome way anſwerable to the greatneſs of them. Tho' we come eaſily by them, yet they coſt Chriſt dear p. 73to purchaſe. He was at a greater expenſe to Redeem one Soul than he was to create a whole World, the one was done by the word of his Power, he ſpake and it was done, but the other is done by the blood of his heart, and he muſt dye before it be done. His life muſt be laid down, a life more worth than all the lives of Men upon Earth, or Angels in Heaven. They came freely unto us, but he muſt dye and ſuffer to purchaſe and procure them. O that our Souls may with Mary magnifie the Lord who hath regarded the low eſtate of his ſervants, for he that is mighty hath done great things for us.

3. Another way by which we are to expreſs our Thankfulneſs, is by rendering again according to the Benefits we have received. But when F ſpeak of rendering back again according to the benefit received, I do not mean in a way of recompenſe, but in token of our Thankfulneſs. p. 74Alas we are in no capacity of recompenſing or making him amends for his kindneſs to us, his love in doing and dying for us infinitely exceeds all our returns. There is more proportion betwixt the light and heat of a Spark to the light and heat of the Sun, than there is between his kindneſs and our returns. When we have done all we can, and ſuffered all we can for him it is nothing to what he hath done and ſuffered for us. But tho' we cannot make proportionable returns, yet we are to make ſuteable and becoming returns for the Mercys and Benefits we have received from him. It is ſaid in 2 Chron. 32.25. That Hezekiah rendered not according to the benefit he had received. That is, he did not make ſuteable and becoming returns for the great benefits he had received, viz. that wonderful Victory he obtained over the Aſſirian Army mentioned in the 25. verſ. And that miraculous reſtoration and recovery p. 75from a very dangerous illneſs, and the confirmation of that work by a ſtrange and ſupernatural motion of the Sun. All which inſtead of keeping him low and humble, probably raiſed him up to an high conceit and opinion of himſelf, as if theſe great things had been done, if not by his own power, yet at leaſt for his Piety and goodneſs. And inſtead of walking humbly with his God, and giving the glory of all intirely and wholly to God, he took the honour to himſelf and vainly ſhewed his Riches and precious Treaſures to the Babyloniſh Ambaſſadors. Now this was not a return any way ſuteable or becoming the great benefits he had ſo lately received. So that I ſay tho' we cannot make proportionable returns, yet we muſt look to it that we make ſuteable returns to our loving Jeſus for the great and wonderful benefits we are made partakers of in and thro' him. That as his heart was enlarged in love and p. 76pity and conpaſſion towards us, ſo our hearts ſhould be enlarged in returns to him. We ſhould be putting that queſtion to our own Souls which holy David did to his, Pſal. 116.12. What ſhall we render unto the Lord for all his benefits towards us?

But here it may be asked what is it that we ought to render unto the Lord Jeſus for thoſe expreſſions of his love in doing and ſuffering for us, and for all the great and bleſſed benefits that do flow and proceed from hence?

To this I Anſwer. We muſt and ought to render our whole ſelves to him, Rom. 12.1. I beſeech you therefore Brethren by the mercys of God that ye preſent your bodies a living ſacrifice, Holy, acceptable unto God which is your reaſonable ſervice. Here is an Exhortation, and the motive or argument by which he doth urge it. The Exhortation, and that is, to preſent our Bodies a living Sacrifice Holy, acceptable to God; or to give, dedicate, p. 77devote, or offer up our whole ſelves, Souls and Bodies, unto God. It is true, the Body is only mentioned, but the Soul muſt not be excluded, it is a Synechdochical expreſſion where a part is put for the whole. That then which we are to render unto Chriſt in token of our Thankfulneſs and gratitude, is our whole ſelves, Souls and Bodies, all that we are and have, to live to him, to ſuffer for him, when ever he ſhall call us out thereto, to be ſaved by him, and not only ſo, but to be ruled and governed by him. Submitting our ſelves to the conduct of his wife Providence and to the laws and rules of his moſt Spiritual Government: That is to ſay, when no Luſt or Corruption bears Rule or Sway in our hearts, but when every thing within us, and every thing without us is captivated and brought over to the obedience to the Lord Jeſus. When Chriſt, by his Spirit, makes entrance into our hearts, and takes full poſſeſſion of p. 78all the powers and faculties of our Souls, and of all the members of our Bodies, that whereas they have once been ſtrongly and deeply engaged in the ways and ſervice of Sin, they become now as deeply and ſtrongly engaged for Chriſt, and in his ways and Service. As when we ſee a Perſon in the full height and carreer of ſin, proſecuting with all his might his carnal corrupted deſires and deſignes, at the beck and command of that corrupt Principle that is within him, employing that Reaſon and Underſtauding, and Parts which God hath endowed him with, in the contrivance of any ſinful thing or action, his power and ſtrength, for the perfecting and accompliſhing, and obtaining what he had ſo contrived and plotted; why ſuch a Perſon may be ſaid to be given up to his Luſts and Corruptions, but not to Chriſt. So on the other hand, where we ſee a Perſon at the beck and command of Chriſt, employing his Reaſon p. 79and Underſtanding, his Strength and Parts for the Honour and Glory of Chriſt, obedient to, and complying with every call and command of Chriſt, induſtriouſly proſecuting the Glory of Chriſt, as the great end of Life, heartily ſubmitting to his Laws and Commands, as the great and only Rule of Life; why ſuch a Perſon may truly be ſaid to be given up to Chriſt. The Apoſtle Paul, in 2 Cor. 8.5. ſpeaks there of Perſons that had given up themſelves to Chriſt, and ſpeaks it in praiſe of the Macedonians. This they did, ſays he; Why what did they do? why they did liberally and bountifully Communicate to the Neceſſities of the Poor Saints at Jeruſalem; they did to their Power, nay, they did beyond their Power, their Charity was larger than their Ability; thus open-handed, and openhearted were theſe Macedonians. Where ſhall we find ſuch Charitable Profeſſours in our days? Well p. 80then, this they did; And was this all that they did? No: they did not only give the greateſt parts of their Eſtates towards the Relief of the poor diſtreſſed Saints, but they gave their own ſelves unto the Lord. This they did, not as we hoped, that is, **Eraſm.Multo amplius quam ſper are audebamus; much more than we could hope; they exceeded our hopes and expectations. But wherein? why, Quia non ſuas tantum facultates habuerunt expoſitas, ſed ſeipſos impendere parati fuerunt, ††Calvin.ſayes one. Becauſe they were ready not only to beſtow their Goods, but to offer alſo themſelves. They gave themſelves, ſayes he, firſt to the Lord, and then to us by the will of God. The giving of their Eſtates towards the relief of the Saints, was highly commendable in them. Their relieving others was very well, eſpecially when they were ſo low themſelves. But p. 81this was not all, there was ſtill ſome thing higher than this, they gave themſelves to the Lord. To give their Eſtates was vety much, but to give themſelves was much more, and this was that which was given by theſe Believers. Non ſolum res ſuas ſed ſemetipſos dederunt domino quaſi ſacrificium immaculatum **Anſelm.. They did not only give their Subſtance, but Themſelves unto the Lord, as an unſpotted, undefiled Sacrifice: Now to this great work and buſineſs of giving up our ſelves to the Lord, I would hope there be none of us ſtrangers to it, who have, this day, been ſitting down at our Lord's Table. I would hope that this hath been, in ſome meaſure, done by every one of us, before we did firſt venture to ſit down at this Table. Elſe from the time we firſt ventured upon this Ordinance, we have been eating and drinking Damnation to our ſelves. All that draw p. 82nigh to this Table, who have not firſt given themſelves to the Lord Jeſus Chriſt, are unfit and unworthy Gueſts indeed. We find that theſe Macedonians, firſt gave themſelves unto the Lord, before they ſat down in Church-fellowſhip and Communion; They firſt gave themſelves unto the Lord, and then to us by the will of God. They firſt joyned themſelves to the Lord, before they joyned in this great Ordinance of Communion. And this I have reaſon to hope concerning every one of you, that before you did venture upon this Solemn Ordinance of the Lord's Supper, that you were ſuch as had ſolemnly and ſeriouſly given up your ſelves to the Lord Jeſus Chriſt. But yet there are none of us ſo much given up to Chriſt, but we may be ſtill more given up to him. Alas, there is a great deal of Carnality, and Corruption, and Unhelief, in the beſt and holyeſt on this ſide Heaven, which is the occaſion of p. 83frequent backſlidings, and Apoſtacys from God. And often times puts us upon doing thoſe things that are very much unbecoming the Dedication of our ſelves to the Lord, too much harkening to the whiſperings of the Old Man. Too much complyance with the Solicitations of the Fleſh. Top great an Adherence to the World, and Conformity to the Vanities and Pleaſures, to the Fooleries and Fopperies, and Faſhions, and Cuſtoms thereof. Too much Self-ſeeking, Self-love, and Self-pleaſing, all which are wonderful unbecoming this Serious and Solemn Dedication of our ſelves to the Lord Jeſus Chriſt. Therefore there is great need that this work be often and frequently renewed. It is not enough that it be done once, but it muſt be done often, and daily. It ought not to ſuffice us, that we be in ſome meaſure given up to Chriſt, but we muſt ſtill be more and more given up to him. Daily Backſlidings p. 84call for frequent and daily Renewals of our Dedication. David renewed the Dedication of his Houſe after Abſalom's Sins, and alſo renewed the Dedication of his Perſon, after his own Foul and Perſonal Miſcarriages. Times of great Affliction call for the Renewal of our Dedication. Thus when Jacob was reduced to great ſtraits, and knew not what to do, then he ſets upon the Renewing the Dedication of himſelf to God, If God, ſays he, will be with me in the way that I ſhall go, and will give me bread to eat, and rayment to put on, &c. then ſhall the Lord be my God, Gen. 28.20, 21. Again, renewed Mercys call for renewed dedication of our ſelves to God. And laſtly, great dutys call for this renewal of our dedication. Every time we Pray we are to renew our dedication. But in Sacramental work we muſt do it in a more ſolemn and explicit manner, not only before and at but after p. 85that Ordinance, as coming under new and freſh Obligations and Engagements to be the Lords. Thus much for the Exhortation, Preſent your Bodies a living Sacrifice holy acceptable to God, that is, give up your whole ſelves Souls and Bodies to the Lord. Now the Argument or motive by which he preſſeth it is the Mercies of God in that Rom. 12.1. I beſeech you Brethren by the Mercys of God that ye preſent your Bodies, &c. The Mercys of God are a great Argument or Motive to preſs us to this very thing, of giving up our ſelves to God. The Temporal, but eſpecially the Spiritual Mercys of God; he doth not ſay Mercy but Mercies, in the Plural number, becauſe they are many, viz. Election of Grace, Calling to Chriſt, Juſtification by Faith, Sanctification by the Spirit. By all theſe Mercies which are every one of them, more worth than a thouſand Worlds, he beſeecheth them to give up or preſent themſelves to God. p. 86As if an indulgent compaſſionate Mother ſhould beſeech her child to do ſomething, by the womb that bare him, by the paps that gave him ſuck, by the knees that dandled him, by the hands that fed him, by all her tender compaſſions and indulgence towards him. Certainly the heart of this child muſt be harder than any Flint, not to yeild to her, it would argue a temper very ungrateful not to comply with her. So it would argue our hearts very hard, and our tempers very ungrateful, not to yeild to God, when he that might condemn us doth intreat and beſeech, even by thoſe tender Mercies whereby he begat us, pardoned us, called us, renewed and ſaved us. If Love and Kindneſs and Mercy will not win us and prevail upon us, pray what will? So the love of the Lord Jeſus Chriſt, his love in coming into the World, in aſſuming our Nature, his love in doing for us, and dying for us, and ſuffering for us is a great p. 87Motive and Argument to perſwade us to give up our ſelves, and all that we are and have fully, and ſeriouſly and ſolemnly, to him in token of our gratitude and thankfulneſs. And O that the ſenſe and feeling and apprehenſion of this love of Chriſt, might conſtrain every ſoul of us to give up our ſelves to him. Are we bought with a Price? Are we Redeemed from the greateſt ſlavery and tyranny that ever poor creatures were under, from the Wrath and Vengeance of God who is a conſuming fire? From the Curſe and condemnation of the Law, from the dominion of Sin and Satan and the World? Why this is a great and unſpeakable Priviledge and happineſs indeed. Ay but how came we to be thus Redeemed? Why it was by a great price that was laid down and depoſited; ye are bought with a price, ſays the Apoſtle, 1 Cor. 6.20. But what price was this? Was it Silver or Gold? no; it was by the price of Blood. But what p. 88Blood was it? The Blood of Bulls and Goats? no; it was the Blood of the Son of God, 1 Pet. 1.18, 19. It was the Lord Jeſus Chriſt the eternal Son of God that redeemed us with his own Blood. What can we do leſs then glorifie him with our Bodies and Spirits. O how Thankfully ought we to walk all our days, and we cannot better expreſs our Thankfulneſs than by dedicating and devoting our ſelves to his ſervice and glory. This is the greateſt return that we can make and the higheſt gratitude. You know the firſt fruits were in former times dedicated unto God, partly to ſhow God's right to the whole crop, and partly in token of thankfulneſs from the people for all the reſt. Now this giving up our ſelves to the Lord Jeſus is the beſt expreſſion of our thankfulneſs that we can make. This exceeds the moſt melting acknowledgments, and the higheſt verbal reſentments of all his love and kindneſs to us. When a p. 89poor creature is deeply affected with a ſenſe of the love of Chriſt to him, falls down at the foot of Chriſt, and ſays Lord Jeſus I am one of thy Redeemed ones, whom thou haſt redeemed unto God by thine own moſt precious Blood, from the ſlavery and tyranny under which I lay, thou didſt freely lay down thy life to ſave mine, thou didſt ſhed thine own Blood, and offeredſt thy ſelf upon the Croſs a Sacrifice to ſatisfie Divine Juſtice, and make Attonement for my ſins, and to bring me nigh unto God who once was alienated from, and an enemy to Father, Son and Holy Ghoſt, in my mind by wicked Works. And thou waſt not only offered upon the Croſs for me, but thou haſt been lately in the Supper Ordinance exhibited and offered to me with all the virtues, and benefits, and victories, and purchaſes, and priviledges of thy death, for the ſtrengthning and nouriſhing of my Faith, for the enlivening, and quickening p. 90and raiſing my hope, for the filling up my joy and encreaſing my comfort, for the carrying on the Spiritual life with greater vigour and power in my Soul, for all this dear Jeſus, how ſhall I expreſs and teſtifie my Thankfulneſs? Why I will do it thus, I do here ſolemnly and ſeriouſly and fully give up my ſelf to thee to be thine and only thine both now and to Eternity, that is to ſay everlaſtingly thine. This is the beſt way of expreſſing our Thankfulneſs, and this we are every one afreſh obliged to, who have been ſitting down this day at our Lords Table. For one end of this Ordinance is to be a ſeal of the Covenant, all the Bleſſings and Benefits and Priviledges and Promiſes and Grace of the New Covenant are confirmed to Believers by it. Now the Covenant binds mutually, God bindeth himſelf to give Grace to us, and we bind our ſelves to live to him. In all Covenants there is not only ſomething p. 91to be done for us, but there is ſomething to be performed by us, God ſeals the Benefits of the Covenant on his part, and we ſeal to the Durys of the Covenant on our part. The exhibiting the ſignes is the ſeal on God's part, the receiving the ſignes is the ſeal on our part. Every time we receive, we bind our ſelves to new and better Obedience, to live more to God, and to dy more to ſin. I have Read, that Pliny ſhould ſay, (he learned it of ſome Chriſtians) That, at their Meeting, they did Sacramento ſe obſtringere, ne furta, ne latrocinia, ne adulteria committerent, &c. Bind themſelves by the Sacrament, that they would not commit theſe ſins of Theft, and Robbery, and Adultery. And ſo ſhould every one that have been eating the Sacramental Bread and Wine, look upon our ſelves as bound to live more to God and Jeſus Chriſt, and to cleave to the Lord with fuller purpoſes of heart, and p. 92more ſtedfaſt Reſolutions of Soul. Our Bleſſed Saviour never Inſtituted this Holy Ordinance to qualify Perſons for ſome advantagious Poſt, and to ſit Men for Publick Places and Offices, or to be a Stepping-ſtone to Worldly Preferment, as it is now adays only uſed by many, to the great ſhame of a Proteſtant Nation may it be ſpoken, that ſo Sacred an Ordinance ſhould be thus Abuſed and Prophaned. But he deſigned it to be a ſtronger Tye and Obligation upon us, to a more Holy Life and Circumſpect Walk; and indeed if we do not anſwer this end, we do but Prophane this Ordinance every time we partake of it. And inſtead of eating and drinking to our own Salvation, we ſhall but eat and drink Damnation to our ſelves.

4. We are to Walk after this Ordinance more Believingly and Fiducially; that is, with a ſtronger Faith, and Truſt in Chriſt, and Relyance p. 93upon him, 2 Col. 6. As ye have therefore received Chriſt Jeſus the Lord, ſo walk ye in him, rooted and built up in him, and ſtabliſht in the Faith, as you have been taught, abounding therein with Thankſgiving. None are ſo ſtabliſhed but they may grow ſtill in Faith. None have taken ſo much root, but they may take yet more root. Faith is ſuch a Grace as is capable of farther improvement. A weak Faith may become ſtrong, and a ſtrong Faith may become yet ſtronger. The Apoſtles prayer was this, Lord increaſe our Faith, Luke 17.9. Many are crying out for more Riches, for more Honour, for more Wealth, for more Pleaſure. But let this be the deſire of our Souls for a ſtronger Faith. This is a Petition very proper and ſuteable to be put up by us after we have been at this Supper, Lord increaſe our Faith. What the Apoſtle ſaid of the Theſſalonians, concerning Brotherly Love, You need not that I p. 94write unto you, for you your ſelves are taught of God to love one another, and indeed you do it towards all the Brethren which are in all Macedonia. But yet he ſaw it neceſſary to preſs after a farther growth, and encreaſe of it. But we beſeech brethren, that ye encreaſe more and more. The ſame I truſt may be ſaid of many here concerning Faith. Ye are taught of God to believe, and indeed ye do believe; but however this Exhortation or deſire is not needleſs, viz. That ye encreaſe more and more. Thoſe that have any meaſure of Faith already, are to be endeavouring after a growth and encreaſe in it. For the ſtronger our Faith is, the greater revenue of Glory we bring to Chriſt. It is ſaid of Abraham, He was ſtrong in Faith, giving Glory to God, Rom. 4.20. But how did he glorify God? why, by believing in hope againſt hope. He glorifyed the Faithfulneſs and Truth, and the Power of God, that notwithſtanding the outward p. 95Diſcouragement, under which he lay, tho' it ſeemed to be a very unlikely improbable thing to the eye of Senſe and Reaſon that he ſhould have a Child, conſidering his own Age, and the Deadneſs of Sarahs Womb, yet he believed in the Power and Faithfulneſs of God, that he was able to performe what he promiſed to him, and that he would be true and faithful to perform it. Thus Abraham, by his Faith, Glorifyed God's Power, Truth and Faithfulneſs. And thus by believing we bring a great Revenue of Honour and Glory unto Chriſt. When we ſtedfaſtly rely upon the Merit and All-ſufficiency of his Blood for the Pardon of all our Sins, and under the freſh guilt we are contracting daily; we daily apply and betake our ſelves to this Blood of Chriſt for freſh Pardon and Cleanſing, when we ſtedfaſtly rely upon his Righteouſneſs for our Juſtifycation before God; not mentioning a word p. 96of our own Inherent Righteouſneſs or Holineſs for our Juſtification and Acceptance with God, but make mention of his and of his only, when under all our Temptations we rely upon his Mercy and Faithfulneſs to help and ſuccour us. In all our ways to rely upon his Wiſdom for our guidance and conduct; when in every act and duty of Worſhip we rely upon him for our acceſs to God. We never bring more honour and glory unto Chriſt than when we go moſt out of our ſelves, and rely moſt upon Chriſt. This is to walk believingly, and thus we are to walk after this Supper, viz. with a ſtronger Faith and truſt on the Lord Jeſus Chriſt. We walk by Faith ſays the Apoſtle, 2 Cor. 5.7. And in another place, The life which I now live in the Fleſh, I live by faith in the Son of God. Gal. 2.20. And thus we are to live and walk, viz. with a ſtronger Faith, with a more ſtedfaſt truſt and reliance upon Chriſt, upon his Obedience p. 97and Satisfaction. To this end was he lifted up upon the Croſs, and offered there, viz. to be believed in and reſted upon, Joh. 3.14, 15. As Moſes lifted up the Serpent in the wilderneſs, even ſo muſt the ſon of man be lifted up that whoſoever believeth in him, &c. To this end did God the Father give Chriſt, viz. to be believed in and reſted upon, verſ. 16 For God ſo loved the world that be gave his only begotten Son that whoſoever believeth in him ſhould not periſh, &c. To this end is he lifted up in the preaching of the Goſpel, viz. that poor ſinners might believe on, and put all their truſt and confidence in him for life and for Salvation. Mark 16.15, 16. Go into all the World and preach the Goſpel to every Creature, he that believeth and is baptized ſhall be ſaved. And to this end is he offered to us in the Supper, viz. to be believed in and reſted upon, 1 Cor. 11.23, 24, 25. The Lord Jeſus Chriſt the ſame night in which he was betrayed p. 98took Bread, and when he had given thanks brake it, and ſaid, take eat, this is my body which is broken for you. After the ſame manner he took the Cup when he had ſupped, ſaying, this Cup is the New Teſtament of my blood this do ye as often as ye drink it in remembrance of me, And in another place, drink ye all of it, this do in remembrance of me. In the Bread broken upon the Table we have a lively repreſentation of Chriſt's broken Body. In the Wine we have a lively repreſentation of the Blood of the Lord Jeſus the price of our Redemption. By Eating and Drinking we are to underſtand believing, ſo that we ſee the Lord Jeſus Chriſt is o…ered to us in this Supper to be believed in and reſted upon. It is true, there is nothing but bare Bread and Wine preſents it ſelf to the eye of our Bodies; But under theſe outward Signes and Elements of Bread and Wine, there is a broken Crucified Saviour offered and preſented to the eye of our p. 99Faith. O there is great need' of Faith and great work for Faith in our receiving and after our receiving, in our partaking and after we have partaken of this Supper, whilſt we ſit down and after we are riſen up from this Table.

There is great need of Faith and great work for Faith in our receiving. We can no more turn Bread and Wine into the Body and Blood of Chriſt without faith, ſays one, than a Chymiſt can tranſmute one Metal into another without the operation of the fire. He that comes to this Supper without faith, ſays another, is like a Man that thinks to quench his thirſt by ſucking the Ale bowl. Alas what is it that we receive at this Supper? why it is but a little morſel of Bread, and a ſmall draught of Wine without faith, and what can this do to the nouriſhing and ſtrengthning of our Souls? As the word profits not unleſs it be mixed with faith in thoſe that hear it, p. 100Heb. 4.2. So the Lord's Supper profits not unleſs mingled with faith in thoſe that receive it. It is true, were we only at this Ordinance to receive the Bread at the Miniſters hands that gives it, then there would be no ſuch need of Faith at this Ordinance. But at this Ordinance we are to take Chriſt out of God's hand, who is offered to us there, and this cannot be done without faith; were we only to eat the Bread and drink the Wine at this Supper, this might be done without faith, but we are to eat Chriſt's Fleſh and drink Chriſt's Blood, to ſeed upon a broken Crucified Saviour, who is not only the Maſter but the Matter of this feaſt, and this cannot be done but by faith. It is faith that feeds upon Chriſt, and derives virtue and vigour from him. His Fleſh is meat indeed and his Blood is drink indeed, John 6.55. Meat to be eaten not with the teeth but by faith. Meat indeed not in Nature but in Effect, becauſe it p. 101nouriſheth the Soul, and gives Eternal life to them that eat thereof, v. 54. Whoſo eateth my Fleſh and drinketh my Blood hath Eternal life, &c. Hath Eternal life, ay hath it already in a juſt Right and Title and ſhall have it in a certain actua Poſſeſſion.

There is great need of Faith, and Work for Faith in this Ordinance, to diſcern and ſpy out thoſe great Myſteries, that are wrapped up in the outward Elements. The want of which, viz. a right diſcerning of the Myſteries that are pointed at by theſe ſignes in this. Ordinance, is the cauſe of Perſons miſcarrying under it, is the cauſe of Perſons eating and drinking unworthily; and, as a conſequent of that, of their eating and drinking Damnation to themſelves; when Perſons in their eating and drinking at this Table, look no farther than at what preſents its ſelf to the eye of the Body. at the outward ſigns and Elements only, not diſcerning p. 102the broken Body and the ſhed Blood of Chriſt, to be wrapped up in them, and repreſented by them; Putting no difference between the Sacramental Bread and Wine, and common bread and wine, putting no difference between the Body and Blood of Chriſt, and the body and blood of a meer Man. Between Bread Repreſenting the Body of Chriſt, and bread the ordinary ſtaff of Life: Between Wine, as repreſenting the Blood of Chriſt, and Wine that is the ordidary Cordial, and refreſhment to the natural Spirits. Why ſuch a perſon, when he cats and drinks at this Table, eats and drinks unworthily, not diſcerning the Lord's Body. Eats the Bread, and drinks the Wine, but doth not cat the Body and Blood of Chriſt ſpiritually. And well may he be ſaid to eat and drink unworthily, becauſe by thus eating and drinking, he violates in thoſe outward Signs and Elements the honour and regard due to the Majeſty p. 103and Glory and Merit of the Lord Jeſus Chriſt. Now Faith is that eye which pierceth through the Clouds and Shadows of the outward Signs and Elements, to thoſe Heavenly great and glorious Myſteries in, and beyond them, even Chriſt's Body broken, and his Blood ſhed for us. Chriſt's Sweating drops of Blood in the Garden, and dying a Painful, Shameful, and Accurſed Death upon the Croſs. Faith eyes the great and wonderful Myſteries that are in this Death, and the great. Benefits ſlowing from thence to Believers Faith gives us a diſcerning of theſe things in the Supper; not a Speculative diſcerning, but a Spiritual and Practical apprehenſion of them, ſuch as ſtirreth up ſutable reverence, and holy Affections, as if we had ſeen him hang bleeding upon the Croſs, Sweating under that load and burden of Divine Wrath and Diſpleaſure due to the ſins of the Elect World which he bare, the p. 104leaſt of which would have broken the back of the Whole Creation to have ſtood under it. Many a Man may be able to Diſcourſe very well and underſtandingly about theſe Great Myſteries of the Supper: To tell what is the meaning of the Bread, and what the meaning of the Wine is, that have no Spiritual diſcerning, but is meerly the Fruit of an Hiſtorical Faith, or Tradition, that is current in the Age or Country he lives in. But Faith gives a Spiritual Diſcerning, ſuch a ſight and ſenſe of theſe great Myſteries, as doth impreſs an holy dread and a we upon the Soul, and an holy rejoycing and delighting in the Soul. So that upon this account we ſee what great need there is of Faith in our Receiving and Partaking of this Supper.

Again, There is great need of Faith, and work for Faith in this Ordinance, to reconcile us to the meanneſs and deſpicableneſs, as to p. 105outward appearance of this, as well as other Ordinances of Chriſt. Ordinances are ſimple in appearance, and therefore the Creature is ready to carp at them. It is a Saying of one, Nihil adeo offendit hominum mentes ac ſimplicitas divinorum operum, &c. There is nothing doth ſo much offend the Minds of Men, as the Simplicity of God's Ordinances. As in Baptiſm, there is but a little common Water, And what can this do, to cleanſe the Soul from Sin? So in the Lord's Supper, there is but a little Morſel of. Bread, and a ſmall Draught of VVine, a poor Feaſt to a Carnal Man. Carnal and corrupted Reaſon is greatly prejudiced, ſtumbled, and offended at ſo mean and deſpicable an appearance. Therefore ſee the need of Faith, and the Great Work for Faith in this Ordinance. How mean and deſpicable ſoever theſe may ſeem, as to out ward appearance, yet they are high and Myſterious Inſtruments of our Peace, p. 106Growth and Comfort. And altho' Carnal Senſe, and Corrupted Reaſon cannot ſee it, yet Faith doth. How mean ſoever, as to outward appearance, theſe may ſeem, yet Faith eyes the Inſtitution and Bleſſing that goes along with them. And where the Inſtitutions of Chriſt are attended with his own Bleſſing, there Ordinances, though never ſo ſimple in appearance, yet ſhall become effectual for producing great Effects, and for obtaining high and glorious Ends.

Laſtly. There is great need of Faith, and Work for Faith in this Ordinance, for a real and cloſe application of thoſe great Benefits and Myſteries that are repreſented to us, and diſcerned by us in this Ordinance. Faith is not only the Spiritual eye of the Soul, whereby we diſcern Chriſt Crucifyed, and the Myſteries and Merits, and Benefits of his Death in this Supper, p. 107Vailed under the outward Signes and Ellements; but it is alſo the Spiritual hand of the Soul whereby we take Chriſt, his Merits and Benefits offered and tendered to us in this Supper, and apply to our own Souls benefit, comfort, and advantage. Of what advantage will the fineſt dainties be, that can poſſibly be provided, for nouriſhment and refreſhment, if not fed upon and digeſted by us? Or the moſt excellent Medicine that ever was compounded, Of what advantage will it be to a Sick Perſon for Health and Recovery, if he do not take it and apply it? So, of no more avail or advantage would Chriſt be, and all his excellent Benefits to us in this Ordinance, without a real and cloſe application of them to our own Souls; unleſs taken and received, fed upon, and digeſted; and this muſt be the work of Faith, to take and eat, to take and drink, VVhat? Bread and VVine only? p. 108no: theſe are the leaſt matters, but Chriſt's Body and Blood alſo, and all the Benefits thereof, muſt, by Faith, be taken, and received, eaten, and digeſted to our Spiritual Nouriſhment and growth in Grace. This may ſuffice to ſhew the great need that there is of Faith, and the great Work that there is for Faith, in our partaking of this Supper.

There is alſo great work for Faith after our receiving and partaking, and that is ſtedfaſtly to rely upon what Chriſt hath done and Suffered for us, upon his Righteouſneſs and Satisfaction, upon the efficacy and ſufficiency of his Death and Sufferings, of his Blood and Merit, all which have been in a moſt lively manner exhibited and repreſented to us in this Supper. And our work and buſineſs is to walk with a fiducial dependence upon the Lord Jeſus Chriſt in every act, and duty of worſhip, for acceſs to God for aſiſtance from God. In every freſh p. 109perplexity of Mind, doth Satan accuſe, Conſcience accuſe, the Law accuſe? why yes it may be all theſe accuſe us, why then our work and buſineſs is to plead the fulneſs of Chriſt's ſatisfaction, and the ſufficiency of his Merit againſt all theſe charges and accuſations, and here is enough in this Righteouſneſs and Satisfaction of Chriſt to anſwer all. And the great work of Faith is to rely and depend upon it. Under a freſh ſenſe and feeling of Guilt we are to have a recourſe to this blood of Chriſt, for the removal of it; and under the daily ſenſe and feeling of the working of innate, inbred Corruption, we are to have a daily recourſe unto this blood of Chriſt, that it may be ſubdued: we are to eye the Death of Chriſt for sanctification, as well as for Juſtification; for Mortification and killing of Luſt, as well as for the taking away and removal of Guilt. Alas, we are no more able to ſubdue p. 110our own Luſts, than we are to remove our own Guilt; but are as much beholden to Chriſt for the one as for the other. In a word, throughout the whole of our Chriſtian Race and Courſe, our eye muſt be unto Chriſt, Looking unto Jeſus, who is the Author and Finiſher of our Faith. Every day, by freſh acts of Faith, caſting and committing all the concernments of our Souls into the hands of our dear Redeemer. This is to walk fiducially, and thus we are to walk after this Supper. One end of which Supper was, for the ſtrengthening of Grace in our Souls; not only for the inflaming our Love, but for the ſtrengthning our Faith: Not only that our love to him might wax hotter and hotter, but that our Faith in him, and Relyance upon him might be ſtronger and ſtronger.

5. VVe muſt walk with a greater hatred of, and indignation againſt ſin. VVe have been Commemorating p. 111a Crucifyed Bleeding Dying Jeſus, And pray what was the occaſion of this ſhameful ignominious and Reproachful Death? Why it was ſin. But not any ſin of his own that he was brought to this Death and Sufferings, but for the ſins of his People. The Lord laid upon him the Iniquity of his People, Iſa. 53. And there was not only an act of God the Father, in laying theſe ſins upon Chriſt, but there was alſo Chriſt's own voluntary conſent to take them upon him. So that it was ſin, the ſins of his Elect People, that he took upon him, which was the occaſion of his bitter Sufferings. He was wounded for our Tranſgreſſions, and bruiſed for our Iniquities; Ay, and theſe were far more wounding and painful to him than was the piercing of his natural Side with the Souldier's Spear. This was that which occaſion'd that Agony of Body and Anguiſh of soul, even the Wrath and Diſpleaſure of God, manifeſted againſt p. 112the ſins which he bare. And who of us is able to conceive of that which he felt, of that Torment he felt in his Body, and of that Anguiſh he felt in his soul. My Soul, ſays he, is exceeding ſorrowful, even unto death; and upon the Croſs, My God, my God, why haſt thou forſaken me? Surely fin muſt be an exceeding great evil, which was the occaſion of ſo great Sufferings. And indeed there is no Glaſs doth ſo fully and clearly diſcover to us the evil and heinous nature of ſin, as the Glaſs of Chriſts Death and Sufferings. Now, in this Supper Ordinance, we have a lively Repreſentation of a broken Crucifyed Chriſt, broken and Crucified for our ſins; his Body broken, and his Blood ſhed for our ſins; this is that which our Faith is to eye in our participation of this Ordinance. Have we ſeen Chriſt in this Ordinance Broken and Crucifyed, and bruiſed for our ſins, and ſhall we dare to live in ſin? Is this p. 113a walk ſuteable and becoming thoſe that have been at the Table of the Lord? Suteable to thoſe expreſſions of Love that are manifeſted, or ſuteable to thoſe Myſteries that are tendered there, or to thoſe great Benefits that are repreſented there? Surely no: After we have been at this Table, we come under deeper Obligations of abandoning and hating ſin than before. Have we received the Lord's Supper as a Seal of the Remiſſion of our ſins, And ſhall we dare, after this Supper, to fall a-freſh into the Commiſſion of the ſame ſins? What is this but to prophane the Blood of the Covenant, and to trample under foot the Blood of the son of God? And is this our kindneſs to our Friend? who ſo freely parted with his Life, and Heartsblood; Surely they greatly miſtake the nature and end of this Supper, that go from it with a purpoſe to return to their Vice and Wickedneſs, and uſe it only for a Protection p. 114and Tolleration for their ſins. It is a ſure and certain ſign, that our hearts were never rightly, and truly humbled, and broken for ſin before we came to this supper, if there be any ſecret purpoſes, and reſolutions kept up and maintained in our Souls of returning to our ſins afterwards. If it was neceſſary to bring bleeding hearts to this Ordinance▪ then certainly it is as neceſſary to carry away broken and bleeding hearts for ſin from it, eſpecially when we have had ſuch an affecting ſight preſented to us, viz. a Chriſt bruiſed and broken for our ſins. Methinks every time we partake of this Ordinance, it ſhould ſtir up in us a greater abhorrency, and hatred of ſin than ever. O conſider what wrath our ſins did derive upon Chriſt, in order to the kindling our hatred and indignation againſt them. What ſhall we make light of that which Chriſt found ſo heavy and heinous, which fetched from him p. 115ſuch great drops of Blood, and extorted from him ſo bitter and dreadful a Lamentation, My Soul, ſays he, is exceeding ſorrowful, even unto death; and upon the Croſs, My God, my God, why haſt thou forſaken me? Did Chriſt ſhed all his Hearts-blood for thy ſins, and doſt thou think much to ſhed a few Penitential Tears for them? Or wilt thou hug ſuch a Viper in thy boſom, which was ſuch a ſting in the heart of thy Saviour? Wilt thou pretend to have had Fellowſhip with Chriſt in this Ordinance, and afterward hold fellowſhip with the unfruitful works of Darkneſs? What a contradiction is this?

6. We muſt walk with a greater weanedneſs of affection from the World. God forbid, ſays the Apoſtle, that I ſhould glory in any thing, ſave in the Croſs of Christ, by which the world is crucifyed to me, and I unto the world, Gal. 6.14. He was arrived to ſuch an holy indifferency, as p. 116to care no more for the World than the World cared for him, and this he did through the Croſs of Chriſt. Remembring how the World dealt with Chriſt, and how little he regarded the World. Now ſhall we who have been ſo lately Celebrating and Commemorating the Death and Crucifixion of Chriſt, love that, and cleave to that which dealt ſo unkindly by him, or eſteem that which was ſo little eſteemed by him? Is this a walk worthy of his Dying-Love? no: this is no way becoming thoſe that have been entertained at this Table. Therefore, where we ſee Perſons, after they have been at this Table, conforming to the World, to the Faſhions and Vanities thereof, their Hearts and Affections glued to the World, and the Things of the World, perſuing after it with the greateſt vehemency and eagerneſs, why this is ſuch a kind of walking as is no way ſuteable and becoming the Gueſts of Chriſt.

p. 1177. We muſt walk with a more inflamed Love and endeared Affection to the bleſſed Lord Jeſus. This Supper-Ordinance is a Love-token betwixt Chriſt and his Church, where they mutually ſeal up their Affections to each other. In it we have had the higheſt and the fulleſt demonſtrations of his Love to us; Greater love than this hath no man, that a man lay down his life for his friends. VVhy ſuch love there was in the heart of Chriſt to poor finners, as to lay down his life for them. Hereby perceive we the love of God, ſays the Apoſtle John, becauſe he Laid down his life for us, 1 John 3.16. Ay, here was a full demonſtration of it indeed; This was a demonſtration of that love which was in the heart of Chriſt from Eternity to poor ſinners. O wonderful Love that he ſhould open his Breaſt to receive into his own heart the ſharp point of that ſword which was directed againſt us. VVhere ſhall we find love to match this p. 118love? Rather than we ſhould be Sacrifices to Divine Juſtice, he himſelf would become the Sacrifice. Have we had ſuch demonſtrations of his love repreſented to us in this Ordinance? O then with what an inflamed love, and endeared affections to the Lord Jeſus Chriſt ought we to walk after this Ordinance of the Lord's Supper. As we are to hate ſin more, ſo we are to love Chriſt more. Let us therefore, as the Apoſtle exhorts us, walk in love, as Chriſt alſo hath loved us, and given himſelf for us, an offering and ſacrifice to God for a ſweet ſmelling ſavour, Eph. 5.2. The moſt intenſe love, and pureſt affections are due from us to Chriſt, who loved us, and dyed for us, and roſe again for our Juſtifycation, and is gone before to prepare Manſions of Glory for the ſeeing God's Face, and enjoying God's Preſence to all Eternity. Theſe are endearing conſiderations, and ſhould mightily endear Chriſt to our Souls. p. 119And O that we could find and feel more of the conſtraining power and efficacy of this Love of Chriſt, every day drawing out our hearts and affections more after himſelf.

8. We are to walk more inquiſitively, that is to ſay, more upon the ſearch and enquiry, not ſo much into the affairs and concerns of others, as into the frames, and conditions, and affairs of our own Souls. Many are buſy in making their reflexions and obſervations upon others, and in the mean time overlook themſelves. The Mind hath many turnings, but the beſt is, when it turns in and reflects upon it ſelf. This was holy David's way and practice, Pſal. 77.6. I commune with my own heart, and my ſpirit made diligent ſearch. Ay, this is a commendable walk indeed, when we are much in communing with our own hearts, enquiring how matters go there. As the wiſe and prudent, and careful Tradeſman is often looking into his Accounts, that p. 120he may know how it is with him, whether he goes backward or forward in the World. So ſhould we be often looking into our hearts, that we may know how it is with us, whether we go backward or forwards in our Souls. That we may know what our loſſes have been, and what our gains have been. This is a walking that is pleaſing to God, as is evident from the many Injunctions of his Word and Will to this purpoſe, Lament. 3.40. Let us ſearch and try our ways, and turn again unto the Lord, Hag. 1.5. Now therefore thus ſaith the Lord of hoſts, conſider your ways. 2 Cor. 13.5. Examine your ſelves, prove your own ſelves, &c. In order to the preparing our hearts to approach the Lord's Table, the Apoſtle recommends to us this excellent duty of Self-examination, 1 Cor. 11.28. But let a man examine himſelf, and ſo let him eat, &c. The Apoſtle is here laying before them the ſin and danger of unworthy p. 121participation of this Ordinance of the Lord's Supper, and gives them to underſtand, that ſuch as eat and drink unworthily, are guilty of the Body and Blood of the Lord. Here he lays before them the ſin. And in the 29th Verſe he lays before them the danger, and tells them plainly, that ſuch as eat and drink unworthily, eat and drink Damnation to themſelves. Now to prevent ſuch a miſchief as this, he recommends to them this excellent duty of Self-examination. It is as much as if he had ſaid, If ye would not eat and drink unworthily, and thereby eat and drink damnation to your ſelves, then ſet upon this buſineſs of Self-examination; Let a man examine himſelf, and ſo let him eat of that Bread, and drink of that Cup.

Truly as this is neceſſary before we venture upon this Ordinance, ſo it is as neceſſary after we have partaken of it. Let a man examine himſelf, and ſo let him eat, &c. So alſo let p. 122a Man eat and drink, and ſo let him examine himſelf. An after reflection is as neceſſary as a previous examination. We examine our ſelves before, in order to receive good. And we muſt examine our ſelves after to ſee what good we have received. After our performance of any duty we ſhould be upon the enquiry what good we have got? This Queſtion we ſhould put to our ſelves, after every Prayer we make, after every Sermon we hear, after every time we Communicate, at the end of every Duty, and at the end of every day. We have been lately partaking of this Ordinance of the Lord's Supper, and as we are frequently exhorted to examine our ſelves before we ſit down at this Ordinance; So the Exhortation now is to examine our ſelves after we are riſen from it. What Warmth of Affection had we in it? and not only ſo, But what Warmth of Affection do we now find remaining p. 123and abiding upon us? Is not that Heat and Warmth in a great meaſure abated, and loſt already? This is that which we ſhould look to, that we do not eaſily or quickly, after Duties are over, loſe that Heat and Warmth which we got in the Duty. at the end of every Duty, and at the end of every day, we are ſeriouſly and faithfully to examine, and conſider, what of God, and what of Chriſt hath been diſcovered to me this day, or in this or that Duty? VVhat diſcoveries have been made of our ſelves to our ſelves, of the baſeneſs and vileneſs and corruptions of our own hearts? VVhat expreſſions of love to God, and Chriſt? VVhat expreſſions of Sorrow for ſin? VVhat delight in Chriſt, and deſires after Chriſt have been working in my Soul this day? VVhat lively vigorous acts and exerciſes of Grace hath been put forth, not only in the Duty performed, but ſince the Duty was performed? p. 124VVhat Power hath been exerted this day, in a way of oppoſition and reſiſtance againſt Temptations, and againſt Corruptions? VVhat Backfildings and Apoſtacys, and defections from God have I been guilty of ſince the laſt time I renewed my Covenant? And what Sorrow and Contrition of heart hath been expreſſed for it? VVhat guilt and defilement have I a-freſh contracted, and what application in a way of Faith of the Blood of Chriſt hath been made for pardon and cleanſing? VVhat growth and encreaſe of comfort and refreſhment and joy do I find in my Soul? VVhat encreaſe of ſtrength do I find to perform Dutys? To bear Afflictions? To reſiſt Temptations? To mortify Corruptions? To walk with God? Thus we ſhould be upon the enquiry every day, and after every Duty, and eſpecially after this Ordinance of the Lord's Supper. Is my Soul more knit to Chriſt, my p. 125heart more raviſhed with his Beauty and Excellency? Doth Chriſt appear more Fair, and Sin more foul to me than before? Chriſt more ſweet, and Sin more bitter? Sure I am it ought to be ſo with every one of us who have been Gueſts at our Lord's Table, where we might ſee Two affecting, heart-melting, heart-breaking ſights: The one was Chriſt broken for us. The other was Chriſt broken by us. A Chriſt broken for us, and there was an heart over▪flowing with love, pitty, and compaſſion to us, which ſhould beget in us hearts glowing and burning, and flaming with love to him. And then we have ſeen a Chriſt broken by us, wounded and bruiſed, and pierced, and broken by our ſins, which were the occaſion of his bitter Agonies and Sufferings. Now as in the firſt we ſaw the fulneſs of Chriſts love, ſo in this we ſee the foulneſs of our ſins, that nothing but the blood of p. 126Chriſt can cleanſe us from it. There is nothing that repreſents to us the bitterneſs of ſin, like the Su…erings of Chriſt. Theſe things have been lately in a moſt lively manner repreſented to us, and ſet before the eye and view of our Faith in this Supper-ordinance. But how have our Hearts and Souls been affected with theſe lights? Doth Chriſt appear more fair, and Sin more foul than before, Chriſt more ſweet, and Sin more bitter? thus it ought to be with us who have been at this Ordinance of the Lord's Supper. And our work and buſineſs now is to look to it, that indeed it be ſo.

9. More Couragiouſly and with greater reſolution for Chriſt. VVe that have had ſuch Tokens of Chriſts love, and ſuch Inſtances of his zeal and courage for our good, as to encounter the greateſt difficulties that lay in the way of our Salvation and Happineſs; not only the rage of Men, and Devils, but the VVrath of his p. 127Father too: How ſhould the conſideration of this arm and fill our Minds and Souls with an holy zeal and courage for him, 1 Pet. 4.1. For as much then as Christ ſuffered for us in the fleſh, arm your ſelves likewiſe with the ſame mind. At this Table of the Lord we have ſeen what Chriſt hath done and ſuffered for us. It therefore concerns us to give a proof of our zeal and courage for him, by owning his ways, and defending his truths, by withſtanding Temptations, and turning a deaf ear to all the Sollicitations of the Fleſh, not betraying the Intereſt of Chriſt into the hands of Enemies, ſtanding our ground as long as we have ground to ſtand upon, ſuffering the loſs of all things, rather than part with Chriſt; Honours, Pleaſures, Preferments, Liberties, Livelyhoods, nay, Life it ſelf, rather than part with Chriſt. VVith ſuch a zeal for Chriſt was the Apoſtle Paul filled, Acts 21.13. What mean ye to p. 128weep, and break my heart? For I am ready not only to be bound, but to ſuffer at Jeruſalem for the Name of the Lord Jeſus. Where ſhall we find ſuch a bold Lyon-like ſpirited Man for the Lord Jeſus Chriſt again, as this bleſſed Apoſtle was. He feared neither Bonds nor Death; I am ready, ſays he, not only to be bound, but to ſuffer and dye at Jeruſalem for the ſake of the Lord Jeſus, rather than deny or diſown Chriſt. Neither the flatteries of the World on the one hand, ſhould entice him away, nor the frowns of the World on the other hand fright him away from Chriſt Such a zeal and courage for Chriſt ſhould our Minds be armed with, as to hold faſt the Profeſſion of our Faith without wavering in the view aud face of the greateſt oppoſition and difficulty that may be in our way to Heaven. A Chriſtian, of all Men, ſhould be armed with the greateſt Courage and Reſolution, becauſe he is like to meet with the p. 129ſoareſt and ſharpeſt Aſſaults. In the world ye ſhall have Tribulation, John 16. ult. Whilſt we are in this World we muſt not expect much eaſe or quiet; Storms and Tempeſts we muſt expect in our Voyage or Journey to Heaven. The Chriſtian's Life is a continual warfare. From our Spiritual birth to our Natural death; from the hour and moment we did firſt ſet our face Heavenward, till we come to ſet our foot in Heaven, we ſhall have trouble and moleſtation on one kind or another. There is no place which the Chriſtian can call Priviledged Ground. O then what need have we of Courage, to hold on, and hold out to the end. The Devil will never leave Tempting, nor the World Alluring, nor the Fleſh Solliciting whilſt we are upon our March. The Iſraelites, you know, had no Peace till they lodged their Colours in Canaan. Freſh Troubles and Difficulties did ariſe in their March from Aegypt p. 130to Canaan, ſo it will be with us in our March to Heaven. We muſt bear the Croſs before we wear the Crown, through much tribulation muſt enter into the Kingdom of God, Acts 14.22.

10. With a more endeared love and affection one to another, Epheſ. 5.2. And walk in love as Chriſt alſo loved us, and gave himſelf an offering and a ſacrifice to God for a ſweet ſmelling ſavour. This is the Apoſtles Exhortation to the Epheſians, viz. To walk in love. And the Argument by which he preſſeth this, is taken from the love of Chriſt to us, in laying down his Life, and offering up himſelf a Sacrifice to God for us. Now this Love we have been lately Celebrating and Commemorating in this Ordinance of the Lord's Supper, where we have ſeen Chriſt broken and Crucifyed for us; And can we have a greater Motive to love one another than this, who have been Celebrating the love of Chriſt together. It highly concerns p. 131every one of us to walk in love, as Christ alſo loved us, and hath given himſelf for us. But here it may be asked, what is it to walk in love? Why to walk in love, Non eſt ſimpliciter diligere, ſed totam vitam in Charitate tranſigere. Zanch. inlo….Not ſimply to love, but to paſs our whole life in love; Ita ut omnia a Charitate ſluant, & in Charitate fiant, & in Charitatem deſinant: So that all may flow from love, and may be done in love, and may end in love. This is to walk in love; and ſo ought we to walk in love one towards another. Performing all Offices of love and kindneſs, and reſpect one towards another, pittying and praying one for another. Admoniſhing and reproving one another in love and meekneſs. Bearing one anothers burdens, aſſiſting and helping one another, kind. and tender-hearted one to another, forbearing and forgiving one another, even as God p. 132for Chriſt's-ſake hath forgiven us. All bitterneſs, and anger, and wrath and clamour, and evil ſpeaking being put away from us, with all malice.

Indeed it is much to be lamented and bewailed, that there ſhould be ſuch heats and diviſions, and animoſities, ſuch anger and clamour, and evil-ſpeaking, and I wiſh I could not ſay malice too, amongſt Profeſſors and Church-members. Is this a walk any way ſuteable, or becoming the expreſſions of Chriſt's love in dying and bleeding for us? Surely no. O how contrary is this to a Goſpel ſpirit, which is a Spirit of Love, and meekneſs. What, members of the ſame Body, and mutual Members, members one of another, and ſhall we not own one another, embrace one another, be cordially affected Zanch. inlo….each to other? What, Members one of another, and yet carry it with that ſtrangeneſs, and diſtance, and diſaffection, as if we p. 133ſtood in no relation at all one to another? What never agree but juſt when we are under the laſh, juſt under the Rod? How juſt is it with God to bring us into our former ſtraits and difficulties again? that we may learn to love one another better, that there may be a greater harmony and agreement amongſt us. There never was more need of ſuch a Prayer as the Apoſtle put up for the Theſalonians, than now, The Lord make you to abound in love one towards another, 1 Theſ. 3.12. I ſay, a Prayer never more needful ſince Chriſt had a Church upon Earth, than it is in this day amongſt us in this Nation, where love amongſt Brethren was never at a lower Ebb. Divided heads have made divided hearts. Diviſion in Judgment hath made diviſion in love and Affection, ſo that the love of many is waxed cold. Now the good Lord who only can make dry bones to live, revive this Affection where it is dead or dying, p. 134and confirm it where it yet continues, that being thus Members of Chriſt and Members one of another, we may fulfil that great and everlaſting Commandment, that as it hath been taught from the beginning. of the World, ſo it is to be practiſed to the end of the ſame, yea even to Eternity, that we love one another, 1 John. 3.11. This is that we are moſt frequently exhorted to, Heb. 13.1. Let brotherly love continue. Rom. 12.9, 10. Let love be without diſſimulation, be kindly affectioned one towards another with brotherly love, 1 Pet. 3.8. Finaly brethren be ye all of one mind, having compaſſion one of another, &c. 1 John 3.23. And in many other places. This is that which as it is the bond of all Chriſtian Virtues, ſo it is the bond of all Chriſtian Societys, in both which reſpects it is called the bond of Perfectneſs, Col. 3.14. A moſt perfect bond knitting and uniteing hearts together, which no other bond can do, and being ſo it is in the firſt p. 135place to be put on by all thoſe who would joyne themſelves to the Myſtical Body. foreign, above all things, ſays the Apoſtle, put on Charity which is the bond of perfectneſs. This alſo is laid down for a mark and character of Chriſt's Sheep and Diſciples, and laid down by Chriſt himſelf. By this ſhall all men know that ye are my Diſciples if ye love one another, John 13.35. This is that which is ſo highly applauded and commended in Scripture, Pſal. 133.1. Behold how good aud pleaſant a thing it is for brethren to dwell together in unity. And where this is kept up and maintained even there the Lord commands the Bleſſing even life for evermore. Now by all this it appears that to walk in love is a very ſuteable and becoming walk, eſpecially after this Supper of the Lord, which indeed is a Sacramental ſeal and token not only of our communion with Chriſt, but alſo of our communion with his Members, of our fellowſhip with the Saints, and p. 136of our communion and fellowſhip one with another. This the Apoſtle clearly intimates, 1 Cor. 10.16, 17. For we, ſays he, being many are one bread, and one body, for we are all partakers of that one bread. This Supper as it is a bond of our union and communion with Chriſt, ſo it is a bond of our union and communion one with another as his Members. Therefore every time we partake of it we ſhould be more and more, faſter and faſter knit in love and affection one to another. This is a confirming Ordinance, and as it is to confirm and inflame our love to Chriſt, ſo it is to confirm and inflame our love one to another.

11. After this Ordinance we are to walk more chearfully and comfortably. Of all perſons Believers have moſt reaſon to be chearful and joyful at all times and in all conditions, in times of Adverſity as well as in times of Proſperity, tho' he feeds upon Bread and Water yet he hath greater reaſon to rejoyce than the greateſt p. 137Monarch in the World. I do not ſay a Believer always walks joyfully and chearfully, no, ſometimes he walks dejectedly. Tho a child of light yet ſometimes he walks in darkneſs, but yet I ſay a Believer hath moſt reaſon to walk joyfully and chearfully, and it is his duty ſo to do and hath frequent calls and exhortations to it, Phil. 3.1. Finally my brethren rejoyce in the Lord, &c. Phil. 4.4. Rejoyce in the Lord always and again I ſay rejoyce. 1 Theſ. 5.16. Rejoyce evermore. Now a Believer hath evermore matter of rejoyceing, and reaſon to rejoyce, inaſmuch as all that which is really matter of dejection is removed and taken away, viz. the guilt of Sin and the Curſe of the Law, and the Wrath of God, now theſe are all removed and taken away by Chriſt who came to procure peace by the Blood of his Croſs, and in whom we have Redemption thro his Blood. A Believer hath evermore matter of rejoyceing, upon the account of that p. 138fulneſs that is treaſured up in Chriſt, in whom it pleaſed the Father that all fulneſs ſhould dwell, Col. 1.19. Now what is there that a poor creature can deſire or ſtand in need of in order to the making him compleatly happy and bleſſed but what may be found in this All-fulneſs of Chriſt. Here is wiſdom for his Direction and Inſtruction, included in it. Here is a compleat Righteouſneſs for his Juſtification. Here is Grace and Holineſs for his Sanctification. Righteouſneſs to give him a Right and Title to Heaven, Grace and Holineſs to give him a meetneſs and fitneſs for Heaven, and power and ability to bring him ſafe thether; upon theſe conſiderations amongſt others a Believer hath always ground and matter of rejoyceing; And by this they are deſcribed as by their vital act, Phil. 3.3. We are the Circumciſion which worſhip God in the Spirit, and rejoyce in Chriſt Jeſus, and have no confidence in the Fleſh. A Believer ſhould rejoyce always, walk p. 139joyfully and chearfully at all times, and eſpecially after Sacrament ſeaſons, when he hath been renewing his Covenant with God. God a freſh making over himſelf and his all to the Believer, giving him a freſh ſenſe and ſeal of his love and the pardon of his Sins when Chriſt with all his Benefits and Purchaſes and Merit, Chriſt in all his Offices, Chriſt in all his Grace and fulneſs hath been afreſh made over to him. His Blood in all the virtue and efficacy of it ſealed and applyed to the Believers. The new Teſtament with all its Promiſes and Priviledges and Benefits thereof, this is all ratified and confirmed in the Blood of Chriſt to the Believer, and aſſured to him in this Supper-Ordinance. They who have been entertained at this Goſpel Feaſt who have been feeding upon the Proviſion of God's Grace, and have received freſh Tokens and Pledges of his Love; for ſuch to walk dejectedly, and Mournfully, reflects p. 140great diſhonour, and highly affronts the Maſter of the Feaſt, and greatly diſparageth the Matter of it too; it is a great undervaluing of Chriſt and his Blood, as if the guilt or filth of thy ſin did exceed the Merit of his Blood, or was too great for his Blood to remove and cleanſe. After this Ordinance we are to walk more joyfully and chearfully, rejoycing in the Lord, and joying in the God of our Salvation. We ſhould go home to our Houſes and Habitations Rejoycing; and go on our way, through this Pilgrimage, with Joy, as the Eunuch, when Baptiſed, did, it is ſaid, He went on his way rejoycing, Acts 8.39. So ſhould we, after we have been at this Supper, go on our way, through this World Rejoycing, ſaying to our Souls, as David did to his, Return to thy reſt O my Soul, for the Lord hath dealt bountifully with thee.

p. 14112. With more earneſt Breathings and Longings of Soul after freſh Communion with the Lord Jeſus Chriſt. It is not a little of the World that will ſatisfy a Covetous Man; nor a little Pleaſure that will ſatisfy a Carnal Voluptuous Mind; Nor a little Honour and Preferment, that will ſatisfy an Ambitious Aſpiring Mind. Nor is it a little of Chriſt that will ſatisfy a Gracious Renewed Heart. See how David thirſted after God, Pſal. 63.1, 2. O God, thou art my God, early will I ſeek thee, my Soul thirſteth for thee, my fleſh longeth for thee in a dry land where no water is, to ſee thy power and thy glory as I have ſeen thee in the Sanctuary. David had taſted of the Sweet of Enjoyment and Communion with God, and this ſets his Soul a longing and thirſting, and breathing after more of God, Pſal. 42.1, 2. As the Hart panteth after the Water-brooks, ſo panteth my Soul after God; my Soul thirſteth p. 142for the living God, when ſhall I come and appear before thee? The like breathings of soul we find after Communion with God, in Pſal. 84.1, 10. How amiable are thy Tabernacles O Lord of Hoſts, my Soul longeth, yea even fainteth for the Courts of the Lord; my heart and my fleſh cryeth out for the living God. For a day in thy Courts is better than a thouſand: I had rather be a doorkeeper in the Houſe of my God, than to dwell in the Tents of Wickedneſs. Such breathings and longings of Soul after Communion with Chriſt ſhould be kept up and maintained in our Souls after every time we partake of this bleſſed Ordinance. Have we this day ſat down under the ſhadow of Chriſt, and hath his fruit been ſweet and pleaſant to our taſte? Have we had any taſte of the Grace and Fullneſs of Chriſt at his Table? Have our Souls been filled as with marrow and fatneſs, delighted and ſolaced with Communion with Chriſt? Have we met this day with any p. 143freſh aſſurances of the love of God in Chriſt to our Souls, of the pardon of our ſins in the precious blood of Chriſt? Hath there been any freſh life, and vigour, and grace communicated from Chriſt our everlaſting head to our Souls this day? Have we been fed with hidden Manna, with the Bread and Water of Life? Have we ſeen any thing of the Power and Glory of Chriſt at his own Table? O then how ſhould we be breathing and longing after the returns of ſuch ſeaſons and opportunities as theſe are? O when will this Supper return? When ſhall I come and appear before thee? O that I might ſtill be feaſting my Soul upon theſe dainties. Thus we ſhould be walking with more earneſt breathings of Soul after freſh Communion with Chriſt, not only in this Ordinance, but in all other Ordinances of Divine Worſhip, and not only ſo, but long to be for ever with him, after compleat enjoyment of him in p. 144Heaven above. If it be ſo ſweet to enjoy him in Ordinances here, O what will it be, nay, How far ſweeter will it be to enjoy him in Heaven, where we ſhall enjoy him freely, fully, familiarly and eternally, without any interruption or intermiſſion. Thus we have ſeen how we are to walk after this Supper Ordinance; and, that we may thus walk, it is neceſſary that we be ſtrengthned with all might, according to the glorious power of God. The Devil to be ſure will be oppoſing, with all his might, ſuch a walk as this; and our own wicked, baſe, deceitful, treacherous hearts will be too ready to ſide and comply with him: Therefore, that ſuch a walk may be kept up, and maintained, that we may walk worthy of the Lord, unto all pleaſing, it is neceſſary that we be ſtrengthned with all might, according to his glorious power, 1 Col. 11. Let us therefore be often diſpatching a cry to Heaven for that ſtrength and aſſiſtance p. 145whereby we may be enabled to maintain ſuch a walk, and daily depend upon Chriſt for ſtrength, in whom we have not only Righteouſneſs, but ſtrength too. That through daily Communications of Grace and Strength from him, we may be enabled ſo to live, and act, and walk, whilſt we are here, that we may finiſh our Courſe with joy, and, at laſt, an entrance, yea, an abundant entrance, an entrance with joy and triumph, may be adminiſtred to us into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt, that from his Kingdom of Grace, we may be received into his Kingdom of Glory; and from the proviſions of Grace we may be taken to the proviſions of Glory, and ſit down with Abraham, Iſaac and Jacob at an Eternal Feaſt, eat and drink at Chriſt's Table in Chriſt's Kingdom. Now whoſo is wiſe and will obſerve theſe things, even they ſhall underſtand the Loving-kindneſs of the Lord: p. 146They ſhall go from ſtrength to ſtrength, their Souls ſhall be fat and flouriſhing, and made to encreaſe with the encreaſes of God.

FINIS.

End of the text · John Horsman, How to Walk After the Lords Supper (1698)