Discourse Concerning the Sacrament of the Lords Supper, Section 3

Discourse Concerning the Sacrament of the Lords Supper · Section 3

p. 269Menſa Myſtica.

SECT. III. Concerning the Deportment of a Soul at the holy Table, and afterward when the Solemnity is paſt.

CHAP. XIII.

A Devout perſon being once demanded, What was the moſt forcible means that by long Experience he had proved, to help a man to pray well and fervently: He anſwered, An holy life. And to their Enquiry, What he found available next to that: He ſtill returned the ſame Anſwer, An holy life; which is both ſecond, third, and all means elſe of praying devoutly. The like I have ſaid concerning Preparation to the Supper of the Lord: By a p. 270conſtant exerciſe of piety, we ſhall be more fit without other labour, to attend upon our Lord, than he that is at the pains of a Muſcovite Chriſtian, if he do not live holily. It is reported of them, That eight dayes before the receiving of the Sacrament, they drink nothing but water, and eat nothing but bread as dry as a bone. But if any of us could find in our hearts in this delicate Age, to uſe our ſelves with the like rigour, ſuch abſtinence would not make us ſo hungry, and vehemently deſirous of this Heavenly Food, as a daily abſtinence from all forbidden things, and a care to perform ſuch holy duties, as will maintain a lively ſenſe of God in our ſouls. Our aptneſs to heavenly converſes, confiſts not in ſome auſterities, and ſowre devotions, before we come to receive this ſweet food; but in a daily mortification and ſeverity towards our ſelves, and in a ſtrict watch over our own hearts. Such perſons hearts are like to dry wood, and they can ſoon ſtir up the Grace of God that lodges there, and with one blaſt (as it were) kindle the flame of Love. Whereas the p. 271hearts of other men having been ſoaking in the World, are like green ſticks, that with all their puffing, blowing, and prayers, will ſcarce catch any fire.

If any now ſhould make a demand of the nature with that I mentioned, and enquire concerning the next thing that is to be treated of, How a good man ſhould order his behaviour and deportment at Gods Table? I might anſwer in one word, Love. Do but love, and that affection is inſtead of a thouſand Maſters, which will teach us all decent carriage, and beſeeming expreſſions, to the perſon whom we love. You need not tell one that is in Love, what he ſhall ſay, or how he ſhall make his Addreſſes, &c. but Love it ſelf is his Tutor, which is full of wit and invention, which forms it ſelf into apt expreſſions, and puts on becomeing geſtures, and turns it ſelf into all arts of inſinuation. I have read in an Anonymous Author, That he knew ſome Religious perſons, who all the while they were at this feaſt, did nothing elſe but only cry with heart and tongue, I love thee, O my Jeſus, truly p. 272I love thee O my Jeſus; reiterating this above an hundred times, and profeſſing that they found a ſingular comfort and conſolation, in theſe throbs and beatings of love in their heart unto him. It ſeems their love taught them, that their Lord would be beſt pleaſed, if they threw themſelves into his arms, (as it were) and told him that they were ſo full of love, that they could not hold; and yet were ſo inebriated, that they could not tell what to ſay, but only that they loved him. But he ſaith he knew others that would ſay nothing, but endeavoured to keep their ſoul from all thoughts whatſoever, that they might hear the voice of Chriſt within them, when all their affections were huſht and ſtill. It ſhould ſeem that their Love taught them, that it would be beſt to be ſo modeſt as to let their Lord ſpeak firſt, or rather ſpeak all, and they ſit and hearken to his ſweet voice within them, alluring them to himſelf. Thus Love guides every man according to the temper and complexion of his ſoul, to make his Addreſſes in that manner which will be moſt pleaſing to p. 273his Saviour, and breed moſt contentment to himſelf.

But this very love that is thus quick and ſharp, and knows how to tell its mind, and obtain its end, is of that nature, that it will enquire of others, if they can afford it any aſſiſtance that may poliſh and refine it to a higher degree of purity. And as you have ſeen in the former diſcourſe, That holineſs conſiſts of ſeveral actions of our life very different and various, ſo it is here to be conſidered, that love delights to break forth in ſeveral acts, and the ſoul finds vent for it ſelf in divers manners, according as the objects preſented, do open a paſſage, and make their way into our heart. Now it will be but fit that when we come to remember the great love of our Lord, we ſhould let the expreſſions of our love be as various as we can, and ſuffer our ſouls to burſt out as many wayes as there are occaſions offered. When there is an holy fervour inkindled in them, let them exhale in ſundry thoughts, and divers breathings of a devout affection, that they may ſend up a perfume of many ſpices unto Heaven. p. 274Only if we feel our hearts exhale and evaporate in one thought or deſire more than another, with ſuch a freedome and pleaſure, as though they had a mind to ſpend themſelves in that alone; let us not ſtop the paſſage of thoſe ſweet odours, nor quench that ardency of our ſpirits, by turning them to any other thing. But rather let us help it forward, till we find it grow weak and languiſhing; and then it will be moſt profitable and pleaſant alſo to open ſome other port at which the ſoul may ſally forth upon a new object, and be encountred with freſh delights.

And truly, conſidering that I have already led you by the hand as far as the Table of the Lord, methinks I might leave you there to your own Meditations upon that matter which I have prepared to your thoughts. Thoſe minds that are impregnated with good motions, ſhould be all ready (methinks) to teem forth themſelves into moſt proper Meditations at the ſight of their deareſt Lord, without any further directions. But yet I conſider again, that the ſtrongeſt Army for want of Order and good Diſcipline, may do but p. 275little ſervice; and that a throng of thoughts, if they be not well ranged and diſpoſed, may thruſt themſelves forward to the diſturbance and hindrance of each other. And therefore I ſhall endeavour to ſet thoſe thoughts which I conceive will be in all good minds, in their right place, that they may iſſue forth, and ſecond each other to our greateſt advantage, and the doing of us moſt acceptable ſervice.

CHAP. XIV.

IT will be well becoming Chriſtian Piety, to welcome the day that brings our Saviour ſo near unto us with acts of joy and thankſgiving, for the approach of ſo great a bleſſing. And ſince one night may breed too great a damp and chilneſs upon our ſpirits, it will be very wholeſome to renew thoſe thoughts and affections that we left there when we went to bed, and ſo go to the Houſe of God in a ſenſe of our unworthineſs to entertain ſo glorious a Perſon, and in a ſenſe of ſinne, which is the cauſe of that unworthineſs p. 276together with a joy in our ſouls, and praiſes upon our tongues, that he will forgive them, humbly deſiring of the Lord that he will accept of us for his habitation, and that he will come and enlarge our ſouls by a holy love to him, and longing after him, that there may be room for his Sacred Majeſty, and a place clean and dreſſed for to receive him.

And then when the time comes that this holy ſervice begins, we muſt put on ſuch affections as are moſt agreeable to the ſeveral parts of the action. As firſt, We muſt ſolemnly and devoutly joyn with the Miniſter in thoſe Confeſſions, Prayers and Thankſgivings which he thinks fit to uſe. And, Secondly, When he invites us in Chriſts Name to come and receive him, let us adore the goodneſs of God that will call us to his own Table, and let us compoſe our ſelves to a thankfull reverence, that we may receive this Heavenly Food. And, Thirdly, We ought diligently to attend unto thoſe Exhortations and Perſwaſions which he ſhall uſe, and to endeavour that our hearts may be affected with them. But p. 277theſe are ſuch things as you can eaſily inſtruct your ſelves about, and therefore I will apply my Diſcourſe to more particular conſiderations.

I. When you ſee the Miniſter ſtand at the Table of the Lord to conſecrate the Bread and Wine by Prayer, and the words of Chriſts Inſtitution, then ſend up an act of wonder and admiration, that the Son of God ſhould become the food of ſouls by dying for us. Then theſe words (ſo anciently uſed) Surſam Corda, Lift up your hearts, ſhould ſound in all our ears, and our ſouls ſhould ſpread their wings, that by the divine inſpirations they may be mounted unto Heaven in adoring thoughts. Nothing more becomes this Sacred Myſtery, than ſuch a dumb admiration; and the love of our Lord is not better praiſed by any thing, than loquaciſsimo illo ſilentio (as Eraſmus his phraſe is) by that moſt talkative ſilence. When the apprehenſions of the ſoul grow too big for the mouth; when it lifts up it ſelf in ſpeaking-thoughts; and this is their language, That they are not able to underſtand the Miracles of this Love, it p. 278ſhall not be long before it perceive how much God is pleaſed with its ſaying nothing. Let us therefore labour at the very entrance, to put our ſelves into ſome degree of wonderment, to think what manner of love this is wherewith he hath loved us. Wonder that he ſhould dye for thee, when he was upon the earth, and that he ſhould nouriſh thee with himſelf now that he is in the Heavens. Be aſtoniſhed that Heaven ſhould ſo condeſcend to Earth, and Man ſhould be ſo united unto God. Loſe thy thoughts in contemplation of the ſtrangeneſs of this kindneſs, that God ſhould dwell in fleſh, and that this fleſh ſhould be our Food. Let it amaze thee that Chriſt can never think that he hath given himſelf enough to thee; but (as the Apoſtle ſaith) he gave himſelf to redeem us from our ſinnes, and now he gives himſelf to be the ſtrength and health of our ſouls. He gave himſelf when he was among men, he gives himſelf now that he is with God, and (as Dionyſius relates the ſtory) he told a pious man in a viſion, That if it were neceſſary he p. 279would come and die again for the ſons of men. This would be a rarely good beginning of this holy ſervice, and we ſhould be fitter for all following actions, if we could put our hearts into a kind of extaſie or admiration at the ſtupendious greatneſs of this myſtery. If our thoughts were once got ſo high, we ſhould be out of the reach of other things that are apt to thruſt themſelves in, and interrupt us. If we had once climbed above our ſelves, and were aſcended into Heaven, we ſhould not be inticed while the Solemnity laſted, to come down to the World again.

II. When we ſee the Bread broken, and the Wine poured out, it is a fit ſeaſon to entertain our ſelves with theſe three Meditations, which are big with a great number of other thoughts that they will bring forth.

1. Remember the pains and dolours, the ſhame and reproach which our Lord endured. For which purpoſe imagine as if you were in Golgotha, the place where he was crucified, think that you behold him ſtretched forth upon a Croſs, that you ſee his p. 280precious Bloud trickling down his ſide; and that you look into his gaping wounds; think that you ſee the pits that they digged in his hands and his feet, the furrows that they made in his back, and how miſerably the Thorns ſcratched and harrowed his holy head. Think that you hear his dying groans, that the mocks and flouts of the Jews ſound in your ears. Yea, think that you hear the groans of the Earth under the weight of his Croſs; and that you ſee how the Sun ſhrunk in his head, as aſhamed to look on ſuch a ſpectacle, and affrighted with the horror of ſuch a ſight. And when you have meditated a while upon theſe wonders, it will be greater wonder if there be no paſſion made in your hearts. Your own thoughts will teach you ſuch reſentments as befit ſo ſtrange an object, and you will begin to tremble, and bleed, and deſire, and rejoyce, and be in ſuch a mixture of paſſions, as if you would imitate the confuſion which was in the world at his Sufferings.

But when you have recovered your ſelf a little, think that it will be moſt p. 281agreeable in the ſecond place,

2. To remember with due affection the great love of our Lord in ſubmitting himſelf to ſuch pains and diſgrace for our ſakes. Never did eyes behold ſuch a ſtrange thing, that the only begotten of the Father ſhould bleed like a Malefactor; that the glorious King of Heaven ſhould dye for his own Subjects, Rebels I ſhould rather call them, and Traytors to their Soveraign Lord. Was there ever any kindneſs like to this? Was there ever ſuch a Furnace of Love burning in any heart? Could he do more for us, than dye for us? Was there any likelihood that the remembrance of ſuch a Love ſhould dye? That mens hearts ſhould freeze over ſuch a fire? Leſt ſuch a thing ſhould happen, he hath left himſelf ſtill among us in ſymboles and repreſentations, he ſets before our eyes his bloody Death and Paſſion; he makes himſelf preſent to our faith; and as if he would do more than dye for us, he deſires to live for ever in us, and be united to us. How can we chuſe then but fall into his arms? Yea, how can we withhold our ſelves from running into his p. 282heart? Can any heart refrain it ſelf from tears of ſorrow, to think of its unkindneſs? and from tears of joy to think of his ſtrange love? how can we be but overwhelmed both with floods of grief and gladneſs? Can we look upon him whom we have pierced, and not mourn? Can we ſee his bleeding wounds, and not be troubled? What heart can be ſo hard? It cannot but pain us to think that we love him no more, who put himſelf to ſuch pains for us. It cannot but trouble us to think that but hearts ſhould be ſo cold, when his was ſo hot with love, as to ſend out its life bloud for our redemption. And yet when we conſider, that in this ſtream of blood our ſouls are waſhed, and that by his ſtripes we are healed, who can chuſe but rejoyce in his love, and hope that he will accept of our poor acknowledgements? And let us but look upon him again as I deſcribed him on the Croſs, and we ſhall find our love more large and vehement. Think that you hear him ſaying to you as he hangs there, Behold (my friends) how my fleſh was torn and wounded for your ſakes! See how your p. 283ſinnes have uſed me: Look into my heart which was pierced firſt by love, and then by a ſpear for you. See how my hands and my feet were bored through: look how my blood runs out to fetch you home to God. Was there ever any ſorrow like to my ſorrow? Hath any one loved you ſo as I have loved you? Behold here I give my ſelf unto you, as once I gave my ſelf for you. By theſe tokens of Bread and Wine, I conveigh unto you all that I have, and make over to you all that Inheritance which I have purchaſed by my Blood. My Self, and all that I have, I freely give unto you. Need any one (now) that hath ſuch Meditations, be taught with what affections he ſhould behave himſelf towards his Lord? Needs there any piercing words of him that miniſters to wound mens ſouls with ſorrow and grief? Is any artifice of ſpeech required to wind and inſinuate Chriſt into their hearts? Is any perſwaſive Language neceſſary to make them accept of the greateſt and richeſt Bleſſings that all Heaven can afford? Me thinks I ſee the pricking and compunction that will be p. 284in a heart that thinks of theſe things. Me thinks I ſee ſuch a ſoul running forth to meet and embrace its gracious Lord. Me thinks I behold it preparing a gift of its whole ſelf to offer unto him; and ſuch flames of Love ſeem to be kindling as if it would flye up to Heaven. But ſtay, it muſt firſt caſt one look downward towards its ſinfull ſelf, before it can think of getting up ſo high, and of being a gift acceptable to God. It could not indeed but think of giving the beſt it had to him who gave all himſelf to it: But alas! the time of Sacrifice is not yet come, and it is not good enough for to begiven to him. It will try if it can make it ſelf a little better (though never good enough) before it offer up it ſelf, by making its ſinnes feel the weight and ſharpneſs of Chriſts Croſs, that they may all dye. It will make a ſlaughter of them, and then a ſacrifice of it ſelf, which is the third Meditation I have to recommend to your thoughts.

3. Conſider how odious, vile and intollerable every ſin is, that brought our Lord to ſuch miſeries, and required p. 285ſuch a Blood to expiate it. This hatred of ſinne proceeds from great Love; and the viler we ſee it is, the more will our love encreaſe to him that will pardon ſuch a ſhamefull act. Think therefore, what is that which makes God ſo angry? What bloudy thing is it which drinks the Bloud of Chriſt himſelf? What hideous Monſter that could not be ſatisfied with the fleſh of all the World? What curſed thing that the Son of God became a curſe for it? The thoughts of Chriſts Croſs is enough to affright a man out of the very Arms and pleaſant Embraces of a Luſt; it is enough to reſcue a ſoul that is in the mouth of Hell, and ready to go down the throat of the bottomleſs pit. If it can but find any place to take hold of, it can drag a man out of the very Jaws of the Monſter; and it can Arm the revenge of the verieſt doting Lover that ever courted ſinne, and turn his wrath againſt it. But. then how amiable doth the goodneſs of God appear, that he would paſs by ſo many offences, and require no ſatiſfaction from us for ſuch inſufferable wrongs? How great was his love, that p. 286he would transferre the puniſhment from us unto his Son? and how great was his Sonnes Love, that he would bear our iniquities, that by his ſtripes we might be healed? Nay, none can tell, nor think how great the love was; but the more hainous and grievous our offences ſeem, the more gloriouſly will it ſhine in our eyes; and again, the more lovely God appears, the more ſhall we hate ſin that does any injury to ſo good a God. Let us therefore ſtay our thoughts here a while, and think we hear Chriſt ſay to us, You have lookt into my wounds, and have ſeen into my very heart; if you have any eyes, ſure you cannot but diſcern what hath put me into this gore. Do you not ſee how ſinne raked in my ſides, and tare my very heart? Do you not ſee how greedily it ſuckt my bloud? Behold the very print of its nails; ſee here the very place where it hath thruſt its Spear. You ſay you are my friends, will you not take my part againſt your ſins? Have not all theſe Wounds mouthes enough to entreat you to fall out with ſin? Would you have me uſed thus p. 287again? Could you find in your heart to ſee me once more upon a Gibbet? Why then can you not be perſwaded by the remembrance of my ſufferings for you? Why do you not ſpit in the face of your ſinnes? Why do you not buffet and beat them, and do all the deſpight you can unto them? yea, why do you not revenge me perfectly upon them, and cry crucifie them, crucifie them; not theſe, but Chriſt only? Why do I not ſee them here nailed to my Croſs, never to be taken down till they be quite dead? If you would have me embrace you, ſay, None but Chriſt, none but Chriſt; Chriſt and Wounds, Chriſt and a Croſs, Chriſt and Death (if he will) ſhall be our portion.

What, I beſeech you, would our hearts eccho back again, if we thought that we heard him groaning ſuch words from the Croſs unto us? What a fury and a rage would it put us into againſt theſe bloody ſinnes? With what a forwardneſs ſhould we arm our ſelves againſt them? With what a revenge ſhould we flye upon them? We could not but with all ſpeed drag them to p. 288the Croſs, and torture them to death. We could not but paſs ſentence, and do the ſevereſt execution upon them. Though they begg'd never ſo much for life, the voice of Chriſt would drown their cryes. Though all their friends & familiars entreated for them, their Petitions would be caſt out. Though our eyes ſhould pity them, and beſeech that they might be ſpared, though our Tongues and Pallates ſhould plead for their life, though all our ſenſes, though every part of our fleſh ſhould ſolicite in their behalf, yet we ſhould never endure that our Lord ſhould be diſguſted and affronted any more by them. When Caeſar was ſlain by Brutus and his Complices, Anthony took his Bloudy Garments, and ſpread them before the eyes of the people, as if every hole which their Daggers had made, would ſpeak an Oration unto them. Behold (ſaid he) the Bloud of your Emperor, ſee here the wounds they have given unto him. Can you love theſe Paracides that have ſtickt him like a Beaſt? Can you look with patience upon the Butchery they have committed? Can you look p. 289through theſe Clothes, without fire in your eyes? And immediately he ſo moved the multitude by that artifice, and the vehemency of his Oration, that they run upon the houſes of the murtherers, as Tygers or Wolves upon their Prey, and would as certainly have torn them in pieces, as a Lion doth a Kid, in the heat of his anger, but that they were before fled from the danger. Cannot then the repreſentation, not of the rent Garments of our Saviour, but of his very broken Body, more move a conſiderate heart againſt ſin, which was the ſlaughterer? Cannot the very ſign of his ſacred Blood pierce with greater Rhetorick into his ſoul? Think that thou heareſt Chriſt himſelf ſay, Behold my Wounds: See here the breaches in my Body; Look upon me whom they have pierced: Read in me the cruelty of thy ſins. Canſt thou hug and imbrace theſe bloody Parricides? Canſt thou ſhew any kindneſs to ſo vile an enemy? Haſt thou the patience to hear me ask any more Queſtions, and reaſon with thee any further? Surely in the middle of ſuch thoughts as theſe, the heart of a man could not but p. 290take fire, and be ſo incenſed and provoked againſt all his ſins, that he would leave them all dead at the foot of Chriſt. Not one of them could eſcape, but every mans hand would be againſt his particular luſt, and there they ſhould lie bleeding as ſo many ſacrifices at the Altar of the Lord. For who could lie under the load of ſin when he beheld Chriſt groaning upon the Croſs for it? whoſe heart could remain unbroken, when he ſaw his body broken for us? who could withhold his eyes from tears, when he ſaw the Wounds of Chriſt weeping blood for us? Behold O Lord! would ſuch a mans ſoul anſwer unto him, I am ſorry that my ſins have liv'd ſo long. It was ſore againſt my will that there ſhould be any of them now to kill; fain would I have had their lives, but they are hitherto overſtrong for me. O do thou ſtrike my ſoul through with a ſenſe of thy ſufferings, and they will not be able to endure thy hand. Do thou transfix me firſt with a ſenſe of my baſeneſs, and then with a ſenſe of thy love, and ſure they cannot but die when they feel thy pains. I am reſolved p. 291not to carry away one of them alive. If they had a thouſand lives, they ſhould loſe them all, that my ſoul may live to thee.

How it would delight our Lord to hear ſuch language in mens hearts, it is not for me to expreſs; nor can you imagine how you ſhould pleaſe him better, and draw him more powerfully into your armes, then by ſuch diſcourſe within your ſelves. Nor can you ever think to get the victory over your ſins, and bring them under your hatred and diſpleaſure, if ſuch a ſight as Chriſt crucified before your eyes, be not able to effect it. Never will they be killed, if they can outlive the ſight of a bleeding Saviour. Never ſhall we get them under our power, if they can eſcape with their lives, when we remember ſo ſolemnly his accurſed death.

III. When we ſee him that miniſters, come to give the bread unto us, let us employ our ſelves in theſe three Acts of Devotion:

Firſt, It will well become a ſoul to ſink into a very deep humility, and to abaſe it ſelf in the ſenſe of its own unworthineſs. p. 292When thou ſeeſt that Chriſt is coming (as it were) towards thy houſe, Run forth to meet him at the door before he come in, and entertain him with an act of reverence, worſhip, and humble obeyſance to him. Say, Lord, I am not worthy that thou ſhould'ſt come under my Roof; I deſerve not the crumbs that fall from thy Table. Say as Ruth to Boaz, (Ruth 2.10.) after ſhe had bowed her ſelf to the ground, Why have I found grace in thine eyes, that thou ſhouldſt take knowledg of me, ſeeing I am a ſtranger? How comes it that my Lord ſhould caſt his eye upon me? What am I, that he ſhould viſit me, and come to marry himſelf unto me? And when thou haſt depreſſed thy ſelf a while at his feet; Then

Secondly, Riſe a little up again, and mix ſome Acts of love with this humility. Think of the infinite love of God, that would give his own Son; think of the infinite love of Chriſt that would ſo graciouſly come to ſave us, and would leave us theſe remembrances and tokens of his love. Wiſh that thou hadſt a thouſand hearts to correſpond p. 293with ſo great a love. Say within thy ſelf, Oh Lord! What am I that thou ſhouldeſt command me for to love thee? What compare between me and thee, that thou ſhouldeſt ſo much deſire to make me a viſit, and give to me an embracement? Whence comes it, that thou who art in Heaven, among them who know ſo well how to love and ſerve thee, wilt vouchſafe to deſcend to me, who know little elſe but how to offend thee? Is it poſſible, O Lord, that thou canſt not content thy ſelf to be without me? Did thy meer love draw thee down from Heaven for my ſake? Doſt thou ſtill give thy ſelf unto me, as if thou couldſt never be mine enough? Who can abide the heat of this love? Who can feel thy heart and not be burnt up? There is none can dwell in ſuch flames without being conſumed. No ſoul that can abide in the body, if a great ſenſe of this love do long abide. We muſt therefore entreat our gracious Lord, that he would ſtay for the full meaſure of our love, till he hath made us able to do nothing elſe but love him.

p. 294And thirdly, Let us turn our Love into deſire. Let us beſeech him to fill us with his holy Spirit, and to dwell in us by all his divine graces. Say, Lord! ſince thou art pleaſed to come and offer thy ſelf unto me, My ſoul thirſteth for thee even as the thirſty Land; I humbly ſtretch out my hands unto thee;Pſal. 143.6.Ps 143:6 I open my mouth wide, that thou mayeſt fill me. O ſatisfie my ſoul with thy likeneſs! O let me taſte that the Lord is gracious! And you may be aſſured that the Lord loves a ſoul that lies in ſuch a poſture ready to receive him, that gaſps and longs after him, and ſaith in its heart, Whom have I in Heaven but thee? Pſal. 73.25.Ps 73:25and there is none on earth beſides thee. Stir up thy appetite therefore, and come to him as a chaſed Hart to the ſtreams of water, as an hungry man unto a Feaſt, as a Bride unto her Wedding, a thouſand times deſired. Labour to feel ſomething like to thoſe longings, that ſo thou mayſt taſte and ſavour his love the more, and it may leave a ſweeter guſt and reliſh upon thy ſoul, and thy mouth may praiſe him afterward with joyfull lips.

p. 295IV. When we take the Bread into our hands, it is ſeaſonable time to do that Act which I told you was one end of this Sacrament, viz. Commemorate, and ſhew forth or declare the Death of Chriſt unto God the Father. Let us repreſent before him the ſacrifice of atonement that Chriſt hath made; let us commemorate the pains which he indured, let us intreat him that we may enjoy all the purchaſe of his Blood, that all people may reap the fruit of his Paſſion; and that for the ſake of his bloudy ſacrifice he will turn away all his anger and diſpleaſure, and be reconciled unto us. Themiſtocles (they ſay) not knowing how to mitigate, and atone the wrath of King Admetus, and avert his fury from him, ſnatcht up the Kings Son, and held him up in his armes between himſelf and death, and ſo prevailed for a pardon, and quenched the fire that was breaking out againſt him. And this the Moloſsians (of whom he was King) held to be foreign,Plutarch in Themiſt. the moſt effectual way of ſupplication, and which of all others could not be reſiſted or denied. Of p. 296far greater prevalency is this Act, the holding up (as it were) the Son of God in our hands, and repreſenting to the Father the broken body, and the Bloud of his onelyonly begotten. Let us ſet this between the heat of Gods anger and our ſouls; let us deſire he would have regard to his dearly beloved, and the Lord cannot turn back our Prayers that preſs and importune him with ſuch a mighty argument. Say therefore to him, Behold, O Lord! the ſacrifice of the everlaſting Covenant; behold we lay before thee the Lamb that takes away the ſins of the World. Is not thy ſoul in him well pleaſed? Is not his Body as really in the Heavens, as the ſigns of it are here in our hands? Hear good Lord! the cry of his Wounds. Let us prevail with thee through the virtue of his ſacrifice. Let us feel, yea, let all the World feel the power of his interceſſion. Deny us not, O Lord, ſeeing we bring thy Son with us. Hear thy Son O Lord, though thou wilt not hear us, and let us, let all others know that he lives and was dead, and that he is alive for evermore. Amen.

p. 297And ſecondly, It is a ſeaſonable time to profeſs our ſelves Chriſtians, and that we will take up our Croſs and follow after him. This taking of the bread, we ſhould look upon as a receiving the yoke of Chriſt upon our neck, and laying his Croſs upon our ſhoulder, if he think fit. We embrace a crucified Jeſus, and we are not to expect to live in pleaſures, unleſs they be ſpiritual; nor to rejoice with the world, but to endure affliction, and account it all joy when we fall into manifold temptations. Proteſt therefore unto him, that thou loveſt him as thou ſeeſt him, ſtript and naked, bruiſed and wounded, ſlain and dead; and that thou art contented to take joyfully the ſpoiling of thy goods, to be pleaſed with pains, and to count death the way to life.

V. When we eat, it is a fit ſeaſon to put forth theſe two acts of faith:

1. Let us expreſs our hearty conſent that Chriſt ſhall dwell within us, that we will be ruled by his Laws, and governed by his Spirit, that he ſhall be the alone King of our ſouls, and the Lord of all our faculties; and that we p. 298will have no other Maſter but onelyonly him, to give commands within us. Eating I told you is a foederal rite, and therefore when we have ſwallowed this bread, we ſhould think that we have ſurrendred all up into his hands, and put him into full power over our ſouls. And we ſhould think alſo, that we have given him the poſſeſſion of our ſouls for ever, and engaged never to change our Maſter. For eating is more receiving, then taking a thing with our hands: It is, as it were, the incorporating of the thing with the ſubſtance of our bodies, and making it a part of our ſelves, that it may laſt as long as we. So ſhould we meditate, that we receive the Lord Jeſus never to be ſeparated from his ſervice, for ever to adhere unto him as our Prince and Captain, as our Head and Huſband, whereſoever his Commands will lead us. And as we open our hearts thus to receive him, ſo let us now fold him in our arms, and embrace him with a moſt cordial affection. Let the fire burn now, and make us boyl up, yea even run over with love to him. Now is the time not onelyonly to p. 299give our ſelves to him, but to make a ſacrifice of our ſelves, as a whole burnt-offering unto God. Now ſhould we lay our ſelves on the Altar of the Lord, to be offered up intirely to him who made his ſoul an offering for ſin. That there may not only be a repreſentative, but a real ſacrifice at this Feaſt, unto Heaven, i.e. that we may not only ſhew forth the ſacrifice of Chriſt, and repreſent it before God, but we our ſelves may offer up our ſouls and bodies unto him, and ſend them up in flames of love, as ſo many Holocauſts to be conſumed and ſpent in the ſervice of our God. Then let us wiſh for the flames of a Seraphim in the love of God, for the cheerfulneſs and ſpeed of a Cherubim in the ſervice of God, and for the voice of an Angel that we may ſing the praiſes of God. Let us like our choice ſo well, and think that we are ſo beholden to him, that we may give our ſelves to him, as to begin to leap for joy that we have parted with our ſelves, and are become his.

And as a token that we give our ſelves and all we have to God, we ſhould now think upon thoſe offerings p. 300we intend to make for the poor members of Jeſus Chriſt, and deſire the Lord to accept of our gifts which we preſent him withall, as earneſts of our ſelves, which we have conſecrated unto him. And perhaps now our hearts may be ſtirred with ſo great compaſſion, and our bowels may be ſo feelingly moved, that our Charity may overflow the banks that we had ſet it, and the fire that is within us may require a fatter and larger offering then we deſigned. But howſoever we cannot but deal our bread to the hungry with a more cheerfull hand, and give our Almes with a freer heart, when we have received the Bread of Life into our hands and hearts, and felt what the huge Charity of our Lord was toward us moſt miſerable and wretched Creatures.

2. A ſecond Act of faith which we ſhould now exerciſe, is this: Let us really believe that all the bleſſings of the New Covenant are made over to us by this giving and receiving of his ſacred body. Let thy ſoul ſay, My beloved is mine, as I am his. Be confident and well aſſured, that if thou p. 301waſt hearty in the former act of ſaith, thou ſhalt as certainly receive pardon, and grace, and ſtrength, and ſalvation, as thy mouth thou art ſure eateth the holy Bread.

The former Act was a receiving him as our Lord; and this as our Saviour. Think therefore that now Chriſt dwelleth in thee, and thou in him, that as he muſt be Maſter of the houſe, ſo thou ſhalt partake of all his riches, of all his honour and pleaſure. And ſo begin to ranſack his treaſures, deſire him to ſpread before thee his ineſtimable riches; pray him to ſhew thee if it be but a little glimpſe of the glory of the inheritance of the Saints. And what joy will this create in thy ſoul, when thou thinkeſt that thou and Chriſt are one; that thou art united to his moſt precious Body, and ſhall certainly receive all the benefits of his Death and Paſſion? O what raviſhment ſhould it be unto us, to believe that ſin ſhall not have dominion over us; that the Blood of Jeſus cleanſeth us from all unrighteouſneſs; that the flames of Hell ſhall never touch us; that death is ſwallowed up p. 302in victory; that the grave is buried in the Wounds of our Saviour; that we are ſealed with the mark of God, and conſigned to a bleſſed immortality, and ſhall inherit the joys of our Lord! With what boldneſs now may we renew our requeſts to him, and importunately plead with him for a ſupply of all our wants? We may put up ſtronger cries now that we conceive he is in us, and intreat him ſince it is his pleaſure to be ſo familiar with us, that we may be filled with all the fulneſs of God. O my Lord! (may a ſoul ſay) if thou loveſt me ſo much, fulfill in me all the good pleaſure of thy goodneſs,2 Theſ. 1.11.2 Thess 1:11 and the work of faith with power.Rom. 15.13.Rom 15:13 Fill me with all joy and peace in believing. Let me abound in hope.Epheſ. 3 17.Eph 3:17 Let me be rooted and grounded in love. If I have found favour in thine eyes, let me be filled with the holy Ghoſt. How ſayſt thou that thou loveſt me, if I have no more love unto thee, no more life from thee, and if I be ſo barren and unfruitfull in good Works? O my Lord, I take the boldneſs lovingly to complain to thee, and expoſtulate with p. 303thee. Why am I ſo dull and cold in thy ſervice? why am I ſo unwilling to execute thy commands? why am I ſo weak and unable againſt the enemies aſſaults? If thou be with me, who can be againſt me; Surely the Lord God is a Sun and a Shield; the Lord will give grace and glory, no good thing will he withold from them that walk uprightly.Pſal. 84.11.Ps 84:11 Through thee I ſhall do valiantly, thou ſhalt tread down all my enemies.Pſal. 60.12. Pſal. 57.2.Ps 60:12Ps 57:2 It is the Lord that performeth all things for me. I can do all things through Chriſt which ſtrengthens me.Phil. 4.13. Pſal. 20.5.Phil 4:13Ps 20:5 I will rejoice in thy ſalvation, and in the Name of my God will I ſet up my Banners. Lord I believe,Mark 9.24.Mark 9:24 help thou my unbelief.

When we have done theſe things with the beſt devotion we can, it will be a great refreſhment to the ſoul, if we turn it a little towards thoſe who are the friends of your Lord. And therefore,

VI. Sixthly, When we ſee him give the ſame Bread to others, let us renew Acts of Love unto our Brethren. Let us think that we being many, are but one body, and that we are made members p. 304one of another. Let us ardently therefore embrace them in our armes; let us claſp about them as our friends; let us love one another with a pure heart fervently. If we feel not the flame hot enough, let us ſtir up in our minds again the remembrance of the dear love of our Lord, and that will make us burn in affection to each other. That will utterly put out all the ſparks of envy, anger, or malice, which are already buried, that they may never any more revive to glow in our ſouls. That will teach us a perfect remedy againſt all ſuch diſtempered motions. Let us but reſolve that our thoughts ſhall dwell in the fide of Chriſt, and Hell can never ſhoot any of its fires unto us. If ever any of thoſe black and dark paſſions begin to reek, let us but preſently enter into his wounds, and they will all be extinguiſhed. When we feel but the loving warmth of his heart, all our anger will turn into love, and all our enemies will find us friends. Let us reſolve therefore now that we remember his love to enemies, that we will never bear any hatred more. Let us p. 305reſolve now that we ſee how he diſtributes himſelf to us all, that we will never contemn nor deſpiſe the meaneſt Brother, that the eye ſhall not ſay to the foot, I have no need of thee; that one member ſhall not ſtrike another; that we will live in all peace and love, bearing one anothers infirmities, kindly accepting of reproofs, doing all the good we can to ſoul and body, that all men may know us to be Chriſts Diſciples. That we may do thus, let every man think as ſeriouſly as he can within himſelf: Did Chriſt dye only for me? Was his body broken for my ſake alone? Are not other perſons as dear unto him as my ſelf? Have we not all eaten of the ſame Loaf? Are we not about to drink of the ſame Cup? How ſhall I hate thoſe whom my Beloved loves? How ſhall I envy thoſe to whom he is ſo liberal? How ſhall I offend one of theſe for whom Chriſt dyed? How ſhall I deny my ſelf to him, to whom my Lord hath given himſelf? O my ſoul! haſt not thou eſpouſed the ſame loves with thy bleſſed Lord? Muſt not all his friends and relations be thy kindred? Now he is not p. 306aſhamed to call them brethren. And therefore let them lye in my boſome, let my ſoul cleave unto them, let us keep the unity of the ſpirit in the bond of peace.

Such heavenly Aſpirations and Affections as theſe, would be as a ſweet perfume in our ſouls, that would make our Lord to like of his habitation the better; they would be as the fragrant Oyntment poured on the head of Aaron, Pſal 133 2.Ps 133:2that would invite him to more ardent embraces, and give him the greater contentment in us. For ſo you read him ſaying in the Cant. 4.10. How fair is thy Love, my Siſter, my Spouſe; how much better is thy love than Wine, and the ſmell of thy Oyntments than Spices? She had ſaid cap. 1.3. That his Name was an Oyntment poured forth, the ſavour of which made all Virgin ſouls in love with him; and now he ſaith the very ſame of her, That he was much enamoured of her love (yea, even raviſhed, as it is in the verſe before) and that nothing was ſo beautifull or ſweet unto him as that love. Now by the mention of the Oyntments (to which p. 307the Pſalmiſt compares the unity of Brethren) it ſhould ſeem the Bridegroom commends not only her love to him, but to all his; not only to the head, but the whole body. And therefore he compares her preſently,foreign. Euſeb. Pamph. (v. 12.) to a Garden, becauſe (as one of the Ancients ſpeaks) ſhe did bring forth all the fruits of the ſpirit, which are Love, Joy, Peace, and the reſt of their kindred: And to a Garden encloſed, foreign, Id.becauſe guarded againſt the enemy by the hedge and fence of the Commandments; the ſumme of which is love to God, and to one another.

VII. Seventhly, When we receive the Cup, it is fit that we ſhould again admire the wonderfull love of God, that he would purchaſe us to himſelf by his own bloud. And we ſhould conſider the great and ineſtimable value of this bloud,Acts 20.28.Acts 20:28 that could make expiation, and give God full ſatisfaction for ſuch a world of offences. The infinite virtue likewiſe, as well as value of this ſacrifice, ſhould be taken into our thoughts, which laſts for ever, and is now as freſh and full of efficacy as if the blood were newly ſhed upon the p. 308Croſs.Heb. 12.10.Heb 12:10 For ſo the Apoſtle ſaith, This man after he had once offered for ſinne, for ever ſate down on the right hand of God. And that you may wonder more at the excellency of this Offering. Conſider how many ſinnes you have committed, and then gueſſe how many the ſinnes are which have been committed by all men that have been, are, and ſhall be in the World; and yet that this one Sacrifice is ſufficient in Gods account to take away all, being of an everlaſting force and power. And the better again to conceive of this admirable thing, compare it with the ſacrifices of old. One ſacrifice could take away but one offence among the Jews, and that meerly againſt a carnall Commandment, yet this though but one, can take away all offences even againſt the eternall Law of God. And the ſtrength of a Sacrifice under the Law, continued no longer than juſt while it was offered, but was to be repeated again in caſe of a new offence; but the bloud of Jeſus endures for ever,Heb 10.14.Heb 10:14 and by one offering he hath perfected for ever them that are ſanctified. p. 309We that live at ſixteen hundred years diſtance from that ſacrifice, may be as much expiated, and receive as great benefit by it, as they that ſaw him upon the Altar, or as he that put his fingers into his wounds, and thruſt his hand into his ſide. For the Lord laid on him the iniquity of us all; and he bare the ſinnes not only of that generation, but of all ſucceeding Ages. Think then now, that the Cup is in thy hands, now that thou drinkeſt of his bloud, that thou mayeſt receive as reall effects of his ſacrifice, as if thou hadſt been permitted to have laid thy hands on his head, and put all thy ſins upon him, as Aaron did upon the head of the Beaſt that was offered for the Congregation of Iſrael. And ſo let thy thoughts ſlide to a ſecond Meditation which is hereon depending.

2. And conſider with thy ſelf how firm that Covenant is which is made with us in the bloud of Jeſus, and how certainly God will perform whatſoever his Sonne hath promiſed. It is called the bloud of the everlaſting Covenant, Heb. 13.20.Heb 13:20which doth intimate, that he p. 310ſealed the Covenant with his Bloud, that he died to aſſert the truth of all that he ſaid, he took it upon his death that he was ſent of God; and as he ſealed to it by his death, ſo God did ſeal to it by his reſurrection, which two put together, are the grand proofs which we have to ſhew for the truth of the Goſpel. And then we may be confident that the mercy of the Lord endures for ever; for the ſeal of the Covenant is everlaſting, and never fails. The firſt Covenant was made by bloud, as you may ſee Exod. 24.7, 8. yea, there is ſuch an affinity between theſe words, ſanctio and ſanguis, that in all likelihood their nearneſs ariſe from hence, becauſe by bloud all eſtabliſhments and ſanctions were wont to be made. But the Bloud of that Covenant vaniſhed away, and never roſe again, and ſo in time did the Covenant it ſelf, as the Apoſtle tells us, Heb. 8.13. And therefore the Lord ſealed the new Compact by a better bloud, which is quickned again to an eternall life, to aſſure us that the mercies of it ſhall never ceaſe. Here therefore thy ſoul may again p. 311plead with God that he would put his Laws into thy heart, and write them in thy mind, and that thy ſins and iniquities he would remember no more, which is the ſum of the Covenant, as it there follows in the Apoſtles diſcourſe, Heb. 10.16, 17. Thou mayeſt grow confident, and rejoyce in God thy ſalvation; thou mayeſt deſire him to remember, that it is the precious. Bloud of his Sonne which thou remembreſt; thou mayeſt tell him that is not the bloud of Bulls and Goats that thou pleadeſt, but of Jeſus the Lamb of God, without ſpot and blemiſh. Thou mayeſt ask him if he do not ſee that Bloud in the Heavens; if he be not more pleaſed with it, than with the bloud of the Cattle upon a thouſand Hills. Say, Lord, is the Bloud of Jeſus dead? Doth it not cry as loud in thine ears as ever? Haſt thou not made him a Prieſt after the power of an endleſs life? yea, haſt thou not ſworn, and is it not impoſſible that thou ſhouldſt repent? Then I humbly crave that a poor ſinner which hath nothing to offer thee, may be accepted by that offering. Then let me p. 312live by his Life as ſo many already have done. Let me know that thou art well pleaſed with ſinners through him: Let me know that I have found favour in thine eyes. Let all the Prayers that I have now made, be graciouſly accepted. Remember all my offerings and accept of my ſacrifice of Prayers and Praiſes. Yea, remember his bloud, when I do not actually remember it; and when I am ſilent, and do not pray, let that prevail for bleſſings upon me.Pſalm 21.Ps 21 Doth not the King joy in thy ſtrength? Haſt thou not given him his hearts deſire, and not withholden the requeſt of his lips? Thou haſt ſet a Crown of pure Gold upon his head. He asked Life of thee, and thou gaveſt it him, even length of dayes for ever and ever. His Glory is great in thy Salvation: Honour and Majeſty haſt thou laid upon him. For thou haſt made him moſt bleſſed for ever: Thou haſt made him exceeding glad with thy Countenance: And therefore ſince he lives, let us live alſo: Since thou haſt heard him, hear us alſo for his ſake: Send us help out of thy Sanctuary, and ſtrengthen p. 313us out of Sion. Grant us according to our heart, and fulfill all our petitions. Save Lord! let the King hear us when we call.

3. Meditate likewiſe what danger there is in not ſtanding to that Covenant that is here confirmed by bloud between God and us. They uſed when they made Covenants by bloud, to cut the Beaſt in ſunder, and both parties paſſed between the two halfs, (as you may ſee Jer. 34.18, 19.) Which cuſtome was as old as Abrahams time, as Gen. 15.10, 17, 18. will inform you. This paſſing of both parties between the parts of the Beaſt, was as much as a wiſh, that ſo it might befall him that ſhould break the Covenant which was made between them. Now when we behold the Bloud of the Son of God poured out, and his Body broken, and ſo a Covenant ſtricken between God and us, by his receiving him into Heaven, and our drinking of his bloud, and eating of his Body here on Earth, we ſhould think what the danger will be of not being ſtedfaſt in his Covenant. God will require his Sonnes bloud at p. 314our hands. The Lord of that ſervant will come in a day when he looks not for him, and in an hour that he is not aware of, foreign, and ſhall cut him in ſunder, and give him his portion with the Hypocrites, Mat. 24.50, 51. I have often thought that he alludes to that cuſtome of cutting the Beaſt in twain, and that the meaning is, All perſons that are deceitfull and falſe,Luk. 12.46.Luke 12:46 or as St. Lukes phraſe is, foreign, unbelievers, unfaithfull ſouls, all that break their faith with Chriſt, and violate his Covenant, they ſhall be cut in two (as the word ſignifies) they ſhall have ſuch an execution done upon them, as was done upon the Beaſt of old, and receive ſuch a horrible doom as is fit for perjured perſons. They ſhall be broken in pieces as his Son was broken. Yea, he will fall upon them as a ſtone, and grinde them to powder, ſeeing they would not love him as the Bread of Life bruiſed for them, Matt. 22.44. This ſad Meditation may not be unſeaſonable at a Feaſt of joy, no more than a little vinegar in a mixture of many ſweets. And as dreadfull as it is, it may bring p. 315us the more abundant comfort afterward, by making us firm to God, and eſtabliſhing us in Faith and Obedience.

But whether the Reader will think fit to meditate of this matter at that time or no; yet let me ſtay his thoughts a while now, and entreat him ſeriouſly to think what the doom of all thoſe will be, who rebel againſt him to whom they have ſo often ſworn ſubjection. The love of God cannot make them love him; the Bloud of Chriſt cannot make them bleed, notwithſtanding the Death of Chriſt, they will dye; and all the bands that he can lay upon them, will not hold them faſt. O what chains of Darkneſs are they reſerved for, who break ſo many cords of love aſunder! What a ſacrifice muſt they be to the vengeance of God, whom the ſacrifice of Chriſt on the Croſs could not deliver! The wrath of God will utterly conſume, and burn them up. They ſhall be a whole burnt-offering to his fiery indignation; they themſelves ſhall ſatisfie for their fins, and then he can never be ſatisfied. Theſe men take all the guilt of their p. 316ſinnes upon their own ſouls, and fearleſly go to Hell, as though they could bear his indignation, or fave themſelves from the fury of his anger. O let ſinners conſider what they do when they neglect ſo great ſalvation. So farre ſhall they be from being Chriſts and Saviours to themſelves, that they ſhall be their own Devils and Tormentors. Their ſpirits ſhall turn into fiends, and they ſhall miſerably rage and fame againſt their own ſelves, and eternally crucifie their own hearts, in vexing and racking-thoughts. Their anger and diſpleaſure ſhall burn againſt their own ſouls, for their contempt of the Covenant of Grace: the bloud of Chriſt will call for their bloud; the pardon that was offered, will plead for no pardon; and all the Expence which God hath been at, will be charged upon them. What then will they do, when they ſhall be rendred guilty of the bloud of the Lord, when the Love of God it ſelf will be their accuſer, when they ſhall be oppreſſed, and caſt under an infinite debt which they can never pay? They muſt groan, and ſigh, and cry under the p. 317burden to all eternity; and the Name of Chriſt which is ſo ſweet to converted ſinners, will be a name of death and horror unto them, and the bloud of Chriſt, which is the life of all the holy Ones of God, will be like red and bloudy colours to ſome creatures, which will make them raging mad. If I could exaggerate this as it deſerves, methinks I could affright a ſoul that is in the profoundeſt ſleep in the Devils Arms. And yet why ſhould I think ſuch a thought? if the bloud of Chriſt cannot do it, but men will dye in ſecure-ſinning, why ſhould we think to prevail? O think of the bloud of Chriſt therefore, and let it not be ſhed in vain. Think how angry he will be that his deareſt heart bloud ſhould be ſpilt on the ground like water, to no purpoſe at all as to thy ſoul. Think how it grieves him to ſee his love ſo undervalued; how it pierces him to ſee his bloud trodden under feet; into what anger his love will at laſt turn, and this will move thee more than all that I can ſay. If a man could ſpeak nothing but fire, and ſmoak, and bloud; if flames ſhould p. 318come out of his mouth inſtead of words; if he had a voice like thunder, and an eye like lightning, he could not repreſent unto you the miſery of thoſe that make no reckoning of the bloud of the Sonne of God. The very Sun ſhall be turned into darkneſs (ſaith the Apoſtle out of Joel, Acts 2.20.) and the Moon into blood before the great and notable day of the Lord, viz. the day when he ſhall come to deſtroy the Enemies of his Croſs. And yet he ſeems there to ſpeak but of one particular day of Judgement upon the Jewiſh Nation, who crucified the Lord of Life, and that was but a type and figure of the laſt day, and came far ſhort of the blackneſs and darkneſs of that time when the Lord will come to take vengeance on all them that know not God, and obey not the Goſpel of the Lord Jeſus. How terrible would it be to ſee the Heavens all covered with clouds of blood, to feel drops of blood come raining down upon our heads; and next, ſhowres of fire from the melting Sun, come trickling upon our eyes; and then ſheets of flames p. 319wrapping about our bodies; to hear the earth groan, and the pillars of the world crack, as if the whole frame of Nature were a dying, and the world were tumbling into its Grave? All this would be but a petty image of that dreadfull Day, when the Son of righteouſneſs ſhall be cloathed with clouds of wrath, when his countenance ſhall be as flames of fire; when he ſhall cloath himſelf with vengeance as a Garment, when the Lamb of God himſelf ſhall roar like a Lyon, and the meek and compaſſionate Jeſus ſhall rend in pieces, and devour. There can be nothing more ſtrange, than for a Lamb to be angry, for a ſheep to tear and deſtroy. If he once gird his ſword upon his thigh, and reſolve to dip his feet in the blood of the wicked, it will be a diſmall, a bloudy day indeed, and woe be to all thoſe on whom that dreadfull ſtorm ſhall fall, when the God of Heaven himſelf ſhall come in flaming fire to deſtroy his Adverſaries. For ever ſhall they lye wallowing in their own bloud, and all their bloud ſhall be turned into fire, and they ſhall bathe themſelves in ſtreams p. 320of Brimſtone, and roll themſelves in beds of flames, and their torment ſhall never ceaſe. Much rather would I have a Lyon ſatisfie his bloudy Jawes with my fleſh, or a cruell Tyrant rake in my bowels with the teeth of burning Irons, or be prickt to death with Needles, or endure all the miſeries that any ingenuous witty Devil can invent, than fall into the angry hands of a loving Saviour. Much rather would I ſee the Sun ſcowle, and all the clouds of Heaven come ratling down in a Tempeſt upon my head, than behold the leaſt frown in the brow of the bleſſed Jeſus. What anger muſt that be which ſhall lye in the boſome of Love? What fire burns like to Jealouſie? Who ſo enraged as thoſe whoſe love is abuſed, and groſly contemned? All that the Apoſtle can tell us in Anſwer to this Queſtion, is, that our God is a conſuming fire, Heb. 12.29. Our God, even the God of Chriſtians, the God of St. Paul, the God and Father of our Lord Jeſus, the God of Love and Goodneſs, is a burning, conſuming Fire. And who may dwell with everlaſting Burnings? p. 321who may abide when he is angry? Leſt any ſhould ſay that the Bloud of Jeſus ſhall quench the flames, and extinguiſh theſe angry heats, obſerve to whom he ſpeaks theſe words; not to men under the Law, from the fiery Mount, but to thoſe who were come to Mount Sion, to Jeſus the Mediator of the New Covenant, and to the bloud of ſprinkling, &c. v. 22, 24. from whence he concludes theſe two things:

Firſt, That greater puniſhment ſhall be inflicted on Chriſtians than others, if they refuſe obedience to Chriſts commands, v. 25.

Secondly, That therefore they ſhould ſeriouſly betake themſelves to the ſervice of their Lord, with reverence and godly fear, v. 28, 29.

Wicked men conclude, O we ſhall eſcape well enough, take you no care, Chriſt hath died and done all for us. We need not be ſo ſcrupulous ſince he hath ſatisfied for our ſins. But the Apoſtle makes juſt the quite contrary concluſion, We are come to the Bloud of Jeſus, &c. therefore ſee that you refuſe not him that ſpeaketh, &c. p. 322The Bloud of Jeſus ſpeaks better things to thoſe that accept of the Goſpel and obey it, than the bloud of Abel's ſacrifice did; but to all that refuſe it, it ſpeaks more ſadly than the bloud that cryed againſt Cain; and for ever ſhall ſuch men be baniſhed from the face of God.

The Apoſtle you ſee repreſents our God thus terrible after he had moſt highly magnified the priviledge of Chriſtians; and that will apologize for me who have diverted to this ſad diſcourſe, when I was treating of the joyfull Feaſt of Chriſtians. But to that I ſhall now return again.

VIII. Eighthly. After all this, Let us meditate of the joyes of Heaven, of the Eternal Supper of the Lamb, and the bleſſed life that we ſhall live above.

For the joyes of the other world are uſually expreſſed among the Jewes, by eating and drinking, greater plenty of which chear was in their Countrey than any other, being a Land flowing with Milk and Honey. You may ſee a footſtep of this in the New Teſtament, beſide all thoſe in the Old. p. 323One that ſate at meat with our Saviour, ſaith, (Luke 14.15.) Bleſſed is he that ſhall eat Bread in the Kingdome of God. Which ſome ſay was an ordinary ſaying among the Rabbines. This is moſt certain, that there are ſtrange things in their latter Writers concerning the foreign Garden of Eden, or pleaſure that is above anſwerable to that which was below. Where they ſpeak of delightfull Rivers, of Tables furniſhed with Leviathan and Behemoth; by which it is likely their Doctors firſt underſtood ſome ſpiritual dainties, and under this mythology did hide an excellent meaning; but the great impoſtor Mahomet hath from thence fabricated his carnal bruitiſh Paradiſe, taking them in a groſs and unworthy ſenſe. The like they ſpeak of Wine kept from the beginning of the world in a certain place, i. e. excellent old Wine, of which their Meſsiah ſhall firſt taſte, together with the Leviathan, and then the Juſt they expect ſhall be feaſted. So R. Hai, in his Book of the interpretation of Dreams, ſaith, that it is a ſign of good to ſee in our ſleep white p. 324Grapes, and the eating of them ſignifies the poſſeſſion of eternal life, becauſe they ſhew the Wine that is kept in Grapes foreign from the dayes of the beginning. All which I bring for this purpoſe, that you may ſee, they uſed by eating and drinking to ſet forth the joyes of Heaven, and that you may better underſtand thoſe words of our Saviour immediately after he had given them this Sacramental Bread and Wine, Mat. 26.29. I will not drink henceforth of this fruit of the Vint, untill that day, when I drink it new with you in my Fathers Kingdome. Which is no more than to ſay, I ſhall never feaſt again with you till we meet in Heaven, and partake together of thoſe joyes that are figuratively expreſſed by new Wine. In ſome regard, and of ſome ſorts, new Wine is the beſt, and in others old is preferred; and ſo ſometimes by the one, ſometimes by the other, thoſe eternal pleaſures are denoted. St. Luke alſo hath the ſame ſence more fully, cap. 22.16. I will not eat any more thereof (i. e. of the Paſſeover) untill it be fulfilled in p. 325the Kingdome of God, i. e. I will not keep with you another ſolemn Commemoration of Gods mercies (though he did eat with them when he roſe again) but the next feſtivity that we ſhall celebrate together, muſt be in Heaven, in the very preſence of God, when the Devil your great enemy ſhall be overthrown and quite deſtroyed, as Pharaoh was. And again, v. 18. He ſaith, I will not drink of the fruit of the Vine, untill the Kingdome of God ſhall come. Which ſignifies no more but that he and they ſhould not rejoyce together any more, till they came to drink of the Rivers of Gods pleaſures. From all which we may well collect, that the Wine here in the Kingdome of the Son, is an embleme of the Wine in the Kingdome of the Father. In this world is the Kingdome of Chriſt, in the world to come ſhall be the Kingdome of God; and what is done here, is a ſhadow of what ſhall be done in a more excellent manner hereafter; and therefore this holy Feaſt ſhould repreſent unto us thoſe Heavenly delights. From this Wine of the Grape we ſhould endeavour p. 326to raiſe our minds to the foreign, that which is apprehended by the mind, and taſted by the pallate of the ſoul, which flows from God himſelf. We ſhould think that theſe are but ſome forecaſts of thoſe pleaſures that he will hereafter beſtow upon us, but the Antepaſts of the eternal Supper, but the Vigils of the everlaſting reſt; and that now we rather faſt than feaſt, if we compare theſe joys with thoſe that are above. We ſhould look upon theſe as aſſurance of better chear, where our appetites ſhall be ſatiated, and our thirſt quenched; where we ſhall ſee the Lord Jeſus in his Glory, and feaſt our eyes with the ſight of his beauty; yea, where we ſhall be raviſhed with the ſight of God himſelf, and ſhall drink of the pleaſures that ſtream from the light of his bleſſed face. And after thoſe things in the world to come, ſhould we ſtrive to ſtir up the longings of our ſoul; We ſhould deſire to be in Heaven, we ſhould thirſt after larger draughts, to quench our thirſt in the Ocean it ſelf, and to paſs from this dark Glaſs, and this vail of the Sacraments, to the clear p. 327viſion of his brightneſs. For if God do here ſatisfie his faithfull Servants as with Marrow and fatneſs, much more in the world to come will he repleniſh and fill them with ſweetneſs and joy it ſelf.

IX. Ninthly, And in the concluſion, we ſhould give God thanks for theſe great favours, for the hopes of his glory, for the taſtes which he gives us before-hand, for all the fruits of his Sons death, and the earneſts we have of the eternal inheritance. We ſhould begin to praiſe him with the Heavenly hoſt, and to joyn our hearts and voices with the celeſtial Quire; we ſhould wiſh that we could make all the world ring with his praiſes, and that we could make all men hear from the Eaſt to the Weſt the ſound of our thankſgivings. We ſhould ſing that foreign, which all the Churches of Chriſt throughout all ages have ſung, ſaying, Holy, Holy, Holy, See the Learned Mr. Thorndike in his Relig. AſſembLord God of Hoſts, Heaven and Earth are full of thy glory. And ſo we read that as ſoon as our Saviour had ſpoken thoſe words, that he would not any more drink with them till the Kingdom of p. 328his Father ſhould come, they ſung an Hymne, or Pſalm of praiſe, and ſo went forth. And indeed who can ſufficiently praiſe his divine Majeſty! The tongues of Angels ſtammer in uttering of his goodneſs, and we become dumb, the more we endeavour to ſpeak of it. The higheſt of our praiſes is humbly and affectionately to acknowledge that we cannot ſufficiently praiſe him; the greateſt of our endeavours is daily to admire him; the furtheſt we can ſtrain our ſouls, is to long for eternity, wherein it may be our imployment to admire and praiſe him. Call upon the Armies of Angels, and wiſh them to praiſe him, ſeeing thou canſt not; call upon all men, and bid them praiſe him; wiſh thou couldſt awake all the world, that all Creatures might praiſe him; and make thine own ſoul hear more plainly, call upon it more ſhrilly, call upon it again and again, call upon it every day to praiſe him. Say as the Pſalmiſt doth,Pſal. 103.Ps 103 Bleſs the Lord, ye his Angels which excell in ſtrength; that do his Commandements, hearkning to the voice of his words. Bleſs p. 329the Lord, all ye hoſts: ye Miniſters of his that do his pleaſure. Bleſs the Lord all his works in all places of his dominion. Bleſs the Lord O my ſoul.

p. 330Menſa Myſtica. The Poſtcaenium; or of our Deportment afterward.

CHAP. XV.

ANd now that we have had a ſight of them, let us remember his love more than Wine; Let his name be engraven upon our hearts, and his Image remain fair and lively upon our ſouls. Let us find a kind of unwillingneſs to admit of any other company, and ſay in the ſecrets of our mind, None but Chriſt, none but Chriſt. Yea, when we do return to converſe again with other things, let us ſtill be looking back towards him, as one that hath got our hearts, and ſay, Lord, evermore give us this Bread. Let us labour that other objects may not come near our hearts, p. 331nor make any ſtrong impreſſions upon us, but that they may be ſealed up by him, and ſo filled with him, that all things elſe may look upon themſelves as having nothing to do there. Euſebius Pamphilus hath a pretty Obſervation on Cant. 5.12. where the eyes of the beloved are compared to the eyes of Doves by the Rivers of water waſhed with Milk. foreign.Milk (ſaith he) of all other moiſt things, hath this ſingular property, that it will not admit of the image or picture of any thing to be reflected in it; and therefore it is a fit reſemblance of his eyes, in which nothing vain, inſubſiſtent & deceiving, doth caſt its ſhadow, but they do alwayes foreign, behold the being that truly is. Our ſouls ſhould labour to imitate him as much as they can, and to endeavour at leaſt, that the world may not deceive and cheat us with its ſhadowes and pictures of things, but we may ſee through them all to that being which is true and ſubſtantial; and on that our eyes may be fixed as our only good and happineſs. The Lord expects now that we ſhould proceed to a greater ſtrength by the p. 332higher food that he vouchſafes unto us, that our knowledge ſhould be more bright, that our love ſhould be more inflamed, that by our actions we ſhould ſhine like lights in the world, holding forth the word of life. Many of the Ancients upon thoſe words,V. Comment. trium Patrum. Cant. 6.10. do note, that there are four degrees of Chriſtians. Some are but newly converted, and they do but look forth as the morning, with weak and trembling thoughts, being as it were in the twilight, and not far enlightned. A ſecond ſort have made ſome progreſs, and are fair as the Moon; they are much enlightned, but have abundance of ſpots ſtill in them, and ſome diſcernable darkneſs ſtill remaining. A third ſort are clear as the Sun, very full of light, very pure, unblameable and bright in their converſations. The world can take notice of no common failings, yet ſometime there may be a partial eclipſe, and if they mark themſelves, they will obſerve many weakneſſes, as the modern Aſtronomers that have pried more narrowly, have diſcerned ſpots in the body of the Sun. A fourth p. 333ſort are they that are become ſuch ſtrong Chriſtians, that they are as terrible as an Army with Banners, and all their enemies flie before them. Few temptations are able to worſt them, but they are foreign, as the appearance of an Agnelical Hoſt, that are ſo ſtrong in the Lord, and in the power of his might, that they overcome the world, and tread Satan under their feet. Now in which ſoever lower form and rank we be of theſe, we ſhould ſtrive to advance to that which is higher; and ſeeing we have more than Angels food, we ſhould labour to do the will of God on earth as they do in Heaven. We ſhould put on all the Armour of God, and gird it cloſer to our loins, and ſhew greater valour to the perfecting the conqueſts we have begun. We ſhould labour to be ſo full of Chriſt, that the Devil may be afraid of us, and run away, when he ſees us grown ſo ſtedfaſt in the faith For we muſt not judge of the ſtate of our ſouls by our fervency in this duty, but by the holineſs of our lives, which is the fruit and effect of it. Unleſs our lives be better p. 334than they were before, we our ſelves are not made better. We are but like ſome of the Sect of Pythagoras, who held that a man took a new ſoul, when to receive Oracles he approached to the images of their Gods; but it was ſuch a new one, as was lent him but for a time, and then he returned to the ſame man he was before. Such a new ſoul men ſeem to have ſome time when they come to the ſolemn duties of their Religion, they are inſpired with ſtrange and unuſuall affections, and moved beyond themſelves. But it is a ſoul that lives but for a day, and then they fall to their old dulneſs; and as for their own ſoul, it gives no ſign of its amendment and further renewal after the Image of God.

It is fit therefore that I ſhould next of all conſider what is fit to be done for the keeping alive, and feeding theſe flames of love when they are kindled in our ſouls. And that ſhall be the buſineſs of the next Chapter.

p. 335CHAP. XVI.

FIrſt, I conceive it will be a fit expreſſion of our love afterward, to invite the poor the next meal unto our Table, or to ſend ſome portion of our good things unto them. When God hath feaſted us at his Houſe, it is agreeable that we ſhould feaſt others at ours, or relieve them more plentifully, than at other times. The Jews uſed to ſend portions one to another, and gifts to the poor upon a good day, (as they call it) i. e. at a feſtival or time of rejoycing, as you may ſee Eſth. 9.22. The Portions (I ſuppoſe) were part of the ſacrifice of Peace-offerings, which they had offered, and which they ſent unto friends that were abſent, and could not be with them; and gifts to the poor likewiſe accompanied them, that they might rejoyce in God alſo. And ſo you read that the firſt Chriſtians, Act. 2.46, 47. after they had broken bread, did eat their meat foreign,Dr. Ham. in ſingleneſs, i. e. liberality and openneſs p. 336of heart, foreign, having favour, &c. i. e. doing acts of charity (as an excellent Critick notes) unto all the people. It may be ſaid, that we make an offering at the Sacrament, and ſo need not now renew our charity. But thoſe that think ſo, forget that I am perſwading to keep the heart from cooling, by laying on new fewel. And therefore as we praiſe God again in our private houſes, ſo it will well become us, and will much aſſure our good diſpoſition to us, if we again expreſs our bounty as we are able, unto others. For our charity is to be a running ſtream through our whole lives, and therefore this advice is good to keep the paſſage open, that it may not be ſuddenly ſtopped, now that it hath newly found a vent for it ſelf. The Apoſtle bids the Chriſtian Jews to offer the ſacrifice of praiſe to God continually, that is the fruit of our lips, giving thanks to his name, Heb. 13.15. whereby in all likelihood he underſtands their offering of Almes (inſtead of the fruits of their herds and flocks) joyned with praiſes and thankſgivings to God at the Euchariſt. Which offerings p. 337he calls the fruits of their lips, becauſe they were ſuch as they had vowed and conſecrated to God, in token of their gratitude. And this place of the Apoſtle ſeems exactly anſwerable to that of the Pſalmiſt 50.14. Offer unto God Thanksgiving, and pay thy vowes to the Moſt High. But then after he had given them this exhortation to perform theſe two duties of Thankſgiving and Almes-doing at the Sacrament, he adds v. 16. But to do good, and communicate, forget not, for with ſuch Sacrifices God is well pleaſed, i. e. Do not think it ſufficient to have payed your vowes at that ſolemn meeting of Chriſtians, but over and above that, you muſt be carefull to exerciſe continuall Charity, and not to omit any ſeaſon or occaſion of doing others good; and this is a kind of daily ſacrifice wherewith God is much delighted. As the Jewes had their continuall Burnt-offerings, beſide thoſe extraordinary Peace-offerings, when they gave thanks for ſome great mercy; ſo Chriſtians beſides theſe offerings at the Table of the Lord, muſt be mindfull daily to be beneficiall unto p. 338others, according as they have objects preſented unto them. And that they may not forget, it will be wiſdome to keep themſelves in doing, and preſently after this Divine Food, to think of feeding others that ſtand in need.

II. Secondly, Let us not preſently return to our worldly Employments (if it be not upon the Lords day that we receive) but let us ſpend the after-part of the day in entertaining our Lord with acts of Love and Delight, with Thanks and Praiſe unto him for his favours. Let us admire his Perfections and Graces; let us talk with him about the Affairs of our Souls; let us open to him every room in the Houſe, and lead him into the moſt private cloſet of our hearts, ſhew him all our fecrets, acquaint him with all our wants and weakneſſes, ſpread before him all our deſires, and earneſtly entreat him to ſtay and dwell with us. Let us tell him again, That all we have is his; let us tye a new knot upon the band of the Covenant that is between us; let us be afraid, leſt by going preſently into the world, it ſhould be looſed and diſſolved. p. 339It is not fit (you know) that a Bride, on the day ſhe is married, ſhould go from the company of the Bridegroom, to follow Houſhold-buſineſs, or aſſociate her ſelf with other perſons, but ſhe delights only in the preſence of her new Love. Even ſo unſeemly it is to leave the company of our Lord as ſoon as we have let him into our hearts, and to divert to other occaſions, when we have newly given him our Faith, and taken him as the Bridegroom of our ſouls. We ſhould paſs that day at leaſt in heavenly diſcourſes with him, in expreſſions of our love and affection toward him, in acts of deſire after inſeparable union with him, and in promiſes and vows that we will alwayes be faithfull and loyal unto him; that ſo the remaining part of the day may be as a Poſtcaenium, an lafter-Supper, and ſecond Communion, like the Feaſt of Charity, which ſucceeded (I told you) in ancient time the holy Sacrament. And indeed it is not only unbecoming us, but likewiſe very dangerous and prejudicial to our health, when we are thus warm, to ſtep inſtantly into the p. 340cold and chilling affairs of this world. Motibus oppoſitis nihil permitioſius, is a rule among Phyſicians; there is nothing more hurtfull to us, than motions quite oppoſite, immediately ſucceeding each to other; and therefore as it is pernicious after exerciſe, to go and waſh in cold water; ſo it muſt needs be extreamly noxious to ſink our ſelves into Earthly Employments, juſt after our ſouls have been above in the exerciſe of love to God.

It argues likewiſe a ſoul but little affected, that can preſently reliſh Worldly things, after it hath had any taſts of Gods ſweetneſs. It ſeems to me that ſuch a man is like to Ganymede the Shepherds Boy, in Lucian, who though he was beloved of Jupiter, and carried up to Heaven, yet could not forget the things that he had left behind, but asks, What now will become of my Fathers Sheep? Alas! whither will they wander now that I am taken from them? How will my buſineſs thrive, if I ſpend ſo much time in Meditation and Prayer, ſaith a ſilly ſoul? How ſhall I be caſt behind in my work, while I am thus employed? p. 341But as the Dialogiſt handſomely brings in Jupiter, giving him a check, ſo may foreign, &c. doſt thou yet think of thy ſheep now that thou art made immortal? Doth thy mind run upon thy ſhop now that thou art with thy Saviour? foreign inſtead of thy Cheeſe, thou mayeſt feed on Ambroſia; and inſtead of Milk, thou mayeſt drink Nectar with the gods. Who would long for the World any more, that knows what it is to be in Heaven? Who would not be unwilling to go his Earthly Affairs any more, who hath once converſed with the ſoveraign good? Inſtead of riches, he is getting an eternal Inheritance; inſtead of friends, he is injoying God.

And therefore if it be not fit nor ſafe to return preſently to our Secular buſineſs, much leſs can it be tollerable to go to any merry Entertainments or Compotations, though never ſo moderate and innocent. We ſhould not ſo ſoon forget theſe heavenly pleaſures, as to reliſh theſe that are earthly. We muſt not be like the Heathen, who uſed after their ſacrifices, to p. 342make merry all day, and drink even to Exceſs. Whence ſome long agone have thought that foreign (to be drunk) took its Name from this foreign, becauſe the Ancients uſed to drink liberally after their ſacrifices. But we have not ſo learned Chriſt; we muſt make the ſavour of Heavenly things ſit longer upon our pallates than an hour, and not waſh them off with any long ſenſual delights. We ſhould cry out again and again:Cant. 1.2.Song 1:2 Let him kiſs me with the kiſſes of his mouth; for thy Love is better than wine. We ſhould long as the Spouſe doth, to have ſuch taſts of his love, that we may reſt aſſured of his good affection to us, and may like better of it, than of any thing that comes within our lips.foreign, &c. A…bil. Tatius, l. 2. Kiſſes (ſaith a great Maſter of his Art, who may fitly be heard in this caſe) are the ſeals of Love; and there the Church teacheth us to long to feel ſuch ſenſible impreſſions of his love upon us, that we may know he loves us. And this (ſaith ſhe) is better than Wine, for kiſſes are the food of Lovers, ſeeing they are the ſeales of Love; and as he ſaith p. 343of his Leucippe, foreign. lb.ſo may I ſay of the Spouſe, ſhe feeds upon the mouth of her Beloved, and eats his kiſſes, i. e. deſires his love ſo ardently, that it makes her forget all other food. So incomparable ſhould the love of our Lord ſeem to us, that we ſhould deſire, if it were poſſible, to live upon nothing elſe, and that our very bodies could be nouriſhed, and fed with his dear love.

III. Thirdly, If we communicate upon the Lords day, yet let us not take our thoughts off from this Action, but ſpend as much as we can of the remaining day in ſuch exerciſes as I have now named. Let us entertain with the beſt chear we are able to make, our new and beloved Gueſt. Let us commend his beauty, and praiſe him for his kindneſs, and extoll his Riches, and proteſt unto him how much we love him, and crave him pardon for our follies, and deſire him not to be offended at the dark and naſty hole into which we have brought him, and entreat him of all loves that he will not take exception at his poor entertainment; and labour to charm him p. 344(as it were) to ſtay with us by all the ſongs of praiſe and thankſgiving that we can deviſe. For to ſay the truth, there is no exerciſe more meet upon the Lords Day, than that of giving thanks, and ſinging Pſalms of Praiſe to God for all his goodneſs to us, as we are his Creatures, and as we are Chriſtians. The day it ſelf is a type of Heaven, and the Eternal Reſt; and therefore our work in it ſhould better accord with what is done in Heaven, where they at every thought indite a Pſalm, and at every breath they chant it forth; and never ceaſe day nor night from bleſſing God. And ſo Juſtin Martyr tells Trypho the Jew, That they uſed to thank God on their holy times for having made the world, and all things in it for the uſe of man, &c. And in his ſecond Apology he juſtifies the Chriſtians againſt the Heathen, from this thing, that they conſumed not Gods Creatures with fire in ſacrifice, but received them with Prayer and Thankſgiving, for being boin, for all means of health, all kinds of qualities, and changes of ſeaſons, and ſuch like mercies, p. 345which we ſhould imitate, not only at the Euchariſt, but afterward, when we may more largely think how much we are beholden to him for his goodneſs. Let us ſay, O my Lord! I have been praiſing of thee, but alas! I have not praiſed thee enough, and therefore I cannot ceaſe to praiſe thee. The birds that chirp in the Air, would ſhame me, if I ſhould not ſtill praiſe thee. For how long do they ſing for a ſip or two of Water, or for a Dinner upon half a Worm, and for a little houſe within a buſh? Shall not I then perſiſt in bleſſing of thee for the viands of Heaven, for a Feaſt on the Body and Bloud of thy Sonne, for the joys of thine own houſe, for a long health, for a pleaſant dwelling, for a plentifull Table, for a world of Creatures that miniſter every day unto me? Better were it that I ſhould be turned into one of thoſe little chearfull Creatures, and that I ſhould take my dwelling in an hedge, than that I ſhould not have a heart to bleſs thee as long as I live, and ſing praiſe to thee as long as I have my being. Awake, awake, O my ſleepy ſoul, and let this day be p. 346more than a ſhadow of Heaven. Yea one day is too ſhort, let every day have ſomething of this in it, and be a good day unto thee. And then ſhall Eternity be joyfull, and the everlaſting day ſhall give thee light long enough to perfect his praiſes

IV. Fourthly, As we ſhould ſpend a great deal of the after-part of the day in ſuch acts of praiſe, ſo let ſome of it be ſpent in an after-examination. Let us make ſome ſolemn reflections upon our behaviour when we were before the Lord; and if we find our minds not to have been ſo ſeriouſly intended, and our hearts not ſo deeply affected as we did deſire: We may caſt down our ſelves humbly at the feet of our Lord, and beg a pardon of our ſweet and loving Saviour, and earneſtly importune him, that he would help us now by an after-act, that we may be able to do that, which we ſhould have done before. Or elſe we may be excited to rejoyce the more in his goodneſs, and to bleſs him for the refreſhments he hath afforded us, and to render him more hearty thanks that he hath ſatisfied us ſo abundantly p. 347with the fatneſs of his houſe, and made us to drink of the Rivers of his pleaſure. But this examination of our ſelves, being a thing that we ſhould exerciſe every day, and was practiſed even by Heathens, before they went to bed, I ſhall ſpare all further diſcourſe about it.

V. Fifthly, Let us ſpend ſome time in ſtrengthning of our purpoſes, and confirming our reſolutions of a more holy obedience, that ſo there may be ſome fruit ſeen of this day, in many others that follow, till the ſolemnity ſhall return again. Let us labour to fix and plant the meditations we have had ſo ſtrongly in our mind, that they may ſhoot their Roots to the bottome of our hearts, & nothing may be able to pluck them up. Let us poſſeſs our hearts ſo much with thoſe perſwaſions, that when a temptation comes and knocks at our door, we may readily and naturally ſay, Ceaſe your importunity, for Christ dwells here, and I cannot open to you, Ego non ſum ego, I am not he that I was before, the property of the houſe is quite changed; and p. 348though I was, not long ago, a common Inne to entertain all comers; yet now I am become the ſole habitation of my Lord. Let us make our ſouls ſo ſenſible that he is in us, and united to us, that we may readily think on every occaſion in this manner. How is it fit that I ſhould treat my gracious Lord, who hath taken his abode within me? Shall I take the Members of Chriſt, and make them the Members of a Harlot? Shall I over-charge that body with loads of meat and drink, where he hath choſen for to reſide? Shall I force him out of his houſe by any impunities? Shall I offend him by the ſmell of any noiſome breath out of my mouth? Shall I diſpleaſe him by any unhandſome thought? Shall I be ſo greedy of the World, that I ſhall forget to retire to converſe with my deareſt Saviour? Shall I ſo perplex, my ſelf in buſineſs, as to omit to pray, to meditate, to ſing praiſe to him? No, I am not at my own diſpoſe, I have ſworn, Pſal. 119.106.Ps 119:106I will perform it, That I will keep thy righteous Judgements. And to provoke every one the more to do p. 349his endeavour thus to ſtrengthen his reſolution, let theſe two things be ſeriouſly conſidered. Firſt, The more carefully we walk with God, the leſs labour we ſhall find to prepare our ſelves againſt the next Communion; with the leſs pains ſhall we dreſs up our ſouls to come to another Feaſt. There will be ſome reliſh of the former food left in our hearts, and we ſhall be, though not in the next, yet in no very remote diſpoſition to perform the ſame acts again. Secondly, Every return to finne after theſe Engagements, makes it more intollerable, and more highly diſpleaſing to God and our Saviour. After a man hath ſeriouſly conſidered how hatefull it is in its own nature, after he hath reſolved againſt it, and ſolemnly covenanted to avoid it, the ſinne is more black and deadly, a greater wrong to him that we have taken to lodge in our ſouls, than Annas and Caiphas, and the Scribes did him, when they put him to death. If this truth were ſetled upon mens hearts, ſinne would find colder entertainment with them, than it doth, and they would not have p. 350ſuch kindneſs for that which faſtens a more odious Character upon them, than they can put on the very worſt of the Jews, the murtherers of our Lord. And yet I ſhall more than ſay, that ſinners now do greater injury to him, than did the Sanhedrin, if you will but grant this one Principle, which is clearly proved by one of our own Writers.Dr. Jackson. The Rule whereby we muſt meaſure the greatneſs of a wrong done, is the oppoſition which it hath in it, to the Will of him that is wronged. And ſo the more oppoſite any act or practiſe is to the will or liking of the party that is diſpleaſed and wronged, the greater are we to account the injury and offence which is done to him. Now all men that live in ſin, and eſpecially thoſe who lick up their vomit after they have received Jeſus Chriſt the Lord, do thoſe things which Chriſt is more unwilling they ſhould do, than he was to ſuffer all the indignities of the Jewes, and all the torments that the Roman Laws could inflict. He was willing to dye by their hands, rather than inconvenience ſhould fall upon us, viz. That p. 351ſinne ſhould reign over us, and Satan keep poſſeſſion in us. He was ſo unwilling that this ſhould be our condition, that he rather chuſed to dye, that he might caſt the Devil out, and deſtroy all his works, and reſtore us to liberty again. Now if any man hold on Satans ſide, and ſeek to keep him in his Throne, if any will maintain and uphold his Works, and ſtand in the defence of his Cauſe, he doth a thing more diſpleaſing and grievous unto Chriſt, than his Death and Paſſion was. He was not troubled ſo much to dye, as he is to ſee thee live in ſin; for he dyed that thou mighteſt ceaſe to ſin. And therefore have a care what thou doſt, unleſs thou wilt be worſe than a Jew, and wound him more than he did who lanced his ſide; and be a greater and more dangerous Enemy to him, than they that complotted his death. And conſider, if ſin be ſo diſpleaſing to him, ſo much againſt his will, that he was willing to ſuffer any torment, rather than it ſhould live; how canſt thou think that he will ſtay with thee, if thou again offendeſt him, and makeſt no p. 352conſcience to watch over thy wayes, and avoid all temptations, and ſhun all occaſions of ſinne? How can he endure thou ſhouldſt lodge Harlots together with him? That thou ſhouldſt let this world in, to be his Compeere, and divide thy heart with him? No, he is the High and holy One, he expects to be treated honourably, and like unto himſelf; that we ſhould keep the houſe clean and ſweet, that we ſhould live righteouſly, ſoberly and godlily: And then as he hath come to us, ſo he will abide with us, and will manifeſt himſelf to our ſouls, acquaint us with more of the ſecrets of his Religion, and the delights that are in his holy life. For ſo he ſaith to his Diſciples, He that hath my Commandments, and keepeth them, he it is that loveth me: and he that loveth me, ſhall be loved of my Father: and I will love him, and will manifeſt my ſelf unto him; which he repeats over again, verſe 23. If a man love me, he will keep my words: And my Father will love him, and we will come unto him, and make our abode with him. I ſpeak the more of this, becauſe p. 353there are too many that approach with a fair behaviour, and forward devotion to the holy Table, who ſoon after take the liberty to run upon a new ſcore of ſin, hoping ſhortly to humble themſelves, and to wipe all off again. Many that live in ſecret covetouſneſs and earthly mindedneſs, in neglect of their families, and diſregard to all their Brethren; many that fall back into heart-burnings, and evil ſurmiſings, if not into open quarrels and contentions, who need to be awakened to look into themſelves. They are like to the waters in Sicily, which Ach. Tatius mentions, that appeared to the ſight as if they were on a flame, and the fire leaped out of them continually, but if you came to touch them, they were as cold as any Snow. And neither the fire, ſaith he, was quenched by the water, nor the water heated by the fire, but in that Fountain you might behold foreign, an amity and reconciliation of fire and water together.foreign, l. 2 foreign. Juſt ſo it is with many profeſſing people, they have a ſeeming zeal and a flagrant devotion, they p. 354have warm expreſſions in their mouthes, and pray earneſtly; but if you come near to them, and handle them, if you grow acquainted with their converſe, the world lyes cold at their hearts, and there is no life of God in them, but they have made a ſyncretiſm between life and death, a league between the god of this world, and the God of Heaven. The ſame Author tells of a River in Spain, foreign. lb.into whoſe whirlpits, if the wind inſinuate it ſelf, it ſtrikes upon the folds of the water, and plays with them as we do upon the ſtrings of a Cittern, ſo that a Paſſenger would imagine that he was entertained by ſome Muſicians. Which may aptly reſemble many men in the world, who when the Spirit of God breathes at ſome ſolemn time upon them, or when they hear the voice of God, and look a little into themſelves, do ſeem to be delightfully moved, and to make a pleaſant noiſe, as though they were tuned to the praiſes of God; but follow them home, and let that ſweet breath be over, and you ſhall ſee they are as greedy of the world, as a deep pit, and their p. 355thoughts roll and turn about, that they may draw all that comes near them, into themſelves.

VI. And therefore ſixthly, Let us labour to impreſs and retain an Image of Chriſt upon our ſouls, whom we have ſeen crucified before our eyes. Let us repreſent unto our ſelves what a Perſon Chriſt was, and what his manner of behaviour was in the world, and then let us labour to carry him before our mind, and have him in our eyes, that ſo by looking on him, we may ſhape all our affections and all our actions after that rare pattern that he hath ſet us. Let us endeavour to think every where, that we ſee him hanging upon the Croſs, and behold him bleeding for our ſins, or declaring to us his mind, or doing ſomething that the Goſpel ſpeaks of, ſo that we may lead a mortified life, and be in every thing faſhioned after his likeneſs. And this we muſt do the rather, becauſe, as I have ſaid, he is now more nearly united unto us, ſo that when we are to do any thing, we muſt act like him, we muſt conſider how he did, or what he would do in p. 356ſuch a caſe, and we muſt ſo behave our ſelves, that in a very proper ſenſe Chriſt may be ſaid to live, and not we. Gal. 2.20.Gal 2:20We muſt do our endeavour that he may eat and drink, and buy and ſell, &c. i. e. all theſe things may be done as we think that Chriſt would do them (were he in the fleſh) who is one with us. We muſt become ſo many little Images of him in the world, that they who ſee us, may behold him. And that is the meaning I ſuppoſe of another phraſe of the Apoſtle, when he bids us to put on the Lord Jeſus Chriſt, Rom. 13.14.Rom 13:14i. e. to be ſo transformed into him,foreign. Oecumen. that both in our outward garb and deportment, and alſo in our inward features we may be a lively reſemblance of him. Now the ſame Apoſtle tells us, That as many as are Baptized into Chriſt, have put on Chriſt, Gal. 3.27. and therefore much more they who have eaten of his Body, and drunk of his Blood, are ſuppoſed to have put him on, and to have dreſſed their ſouls compleatly after his holy Image.foreign. Id. They muſt labour to be all over godly, and to have foreign (as his phraſe is) an univerſal vertue p. 357that they may be holy as he is holy. And for our better direction,

1. Let us labour to do ſomething worthy of the expence of Chriſts Bloud, and to think what manner of perſons they ought to be, for whom the Lord of life died, and who are waſhed in no other laver but the Bloud of the Lamb.

2. Something anſwerable to the deareſt love of the great God of Heaven and Earth, and to conſider after what ſort they ought to live to whom God hath given ſo rich a gift, whom he hath honoured, not only to be his Sons, but to have his deareſt Son for their ſervant.

3. Something that may correſpond with ſo many, and ſo great means of ſalvation. And in particular we ſhould think what is expected from thoſe who have now received a greater ſtrength from Heaven. Strong food muſt not be given to thoſe that intend to lead a ſedentary life, and have not much work to do. A plentifull nouriſhment overthrows their health, inſtead of yielding ſupports unto their ſpirits. It is the greateſt folly to come p. 358for this divine nutriment if we intend to ſit ſtill, or to go but a ſlow pace in Religion, as if we were newly come out of the ſickneſs and diſeaſe of ſin, and could ſcarce ſtand in the wayes of God. They ought to exerciſe themſelves in all godlineſs, to be active and full of motion, who feed ſo abundantly. They ought to be very good Children who are fed with ſuch food, for whom God furniſhed ſuch a Table with ſo great a coſt.

4. We muſt labour to do ſomething that is worthy of a ſoul and body conſigned to immortal bleſſedneſs. How holy ſhould they be who expect ſuch great things? who have received ſuch pledges of them? who wait for the Lord from Heaven to change theſe vile bodies into his likeneſs? O do not unhallow and deſecrate that thing which is at preſent the Temple of the Lord, and which is ſanctified for the eternal manſions. Prophane not that body and ſoul which ſhall for ever live with God, are already become his habitation through his holy ſpirit dwelling in them. Now conſider I beſeech you, do you think p. 359that he leads a life worthy of any of theſe, who delights not to converſe with God? who prays never, or but very ſeldome, exceeding briefly, and as if he were frozen? who hears Sermons, and underſtands them not, or elſe forgets them as ſoon as they are heard? who grows no wiſer nor better than he was many years agone? whoſe time runs away in eating and drinking, ſleeping and playing, working and toyling, as if theſe were the things we exhorted them unto? who rarely takes the Bible or a good Book into his hands, and when he doth, throws it away again at the call of any pleaſure or worldly gain? who loves no body but himſelf, and is angry at him that would ſave his ſoul? Do we eat and drink this Heavenly proviſion, and then riſe up to play? do we ſtand in need of ſuch noble nouriſhment for the following of our trades, and the encouragement of us in our worldly buſineſs? O conſider, beloved Reader, that lookeſt on theſe lines, that an honeſt Heathen would do better things than theſe: He that never heard of Chriſt, and never taſted of this Heavenly p. 360food, would be aſhamed of ſuch a life. Philoſophy, which they called foreign; the nutriment of the ſoul, would produce far more excellent works. There is no need thou ſhouldeſt be a Chriſtian, if thou haſt no more noble end. Meer reaſon will breed up better Scholars, and therefore go and ſit with the Deipnoſophiſts, and come not unto the Supper of the Lord, unleſs thou intendeſt to walk worthy of him unto all pleaſing,Col. 1.10.Col 1:10 being fruitfull in every good work, and increaſing in the knowledge of God. Do but hear what they promiſed themſelves from their Philoſophy,Hoc est quod Philoſophia mihi promittit, ut me parem Deo faciat, Epiſt. 48. foreign, &c. l. 2. foreign. and then judge to what it is fit a Chriſtian ſo divinely nouriſhed, ſhould aſpire. This (ſaith Seneca) Philoſophy doth make me promiſes of, that it will make me a Peer with God. This is that (ſaith Cleomedes) which preſerves the Demy-God that is within us, from being ſhamefully intreated, which keeps it unmoveable and unſhaken, which gives it the better of all pleaſures and pains, which makes it intend ſome worthy end, and receive all events and contingencies p. 361as coming from thence, from whence it ſelf came, and above all, which learns it to wait for the coming of death with a chearfull mind.

What man then deſerves the name of a Chriſtian, that notwithſtanding all the means of grace which God affords, doth ſtrive to make himſelf equal with a Beaſt? that baſely uſes his noble part? that is like a feather ſhaken with the wind, and lyes down at the feet of every pleaſure, and cannot ſuſtain the load of the leaſt grief? that vexes and frets at every croſs, as if the Devil ruled the world, and trembles at death as a Child doth at a friend with a vizard on? God expects ſure that we ſhould be men of another ſort, and that Philoſophy ſhould not beget more luſty ſouls, than Chriſtianity can. We muſt be aſhamed to live at a lower rate, than a man that had been but at Plato's Compotation; and we muſt make account the Blood of Chriſt is to nouriſh better Spirits in us, than the very ſoul and ſpirit of reaſon, if we could ſuck it in, can be able to generate.

p. 362Let us look therefore into our hearts daily, and ſee that he be there. Whether we eat or drink, or whatſoever elſe we do, let us ask him if he be pleaſed. Let us go to him conſtantly, that he may know we love him. And let us entreat him to tell us what he would have us to do, and then let us do it with all our might.

VII. Seventhly, Let us maintain a longing in our ſouls after another ſuch repaſt. Let us ſtrive every day to keep up a ſpiritual hunger after this food, that ſo we may not neglect the next opportunity which God ſhall give us of Communion; or if we ſhould die before we have one, yet Heaven may find us prepared for the Feaſt where the marriage ſhall be compleated; Chriſt may find ſuch holy longings after him, that our ſouls may be taken into his boſome, to dwell in him as he before dwelt in us. When we cannot outwardly communicate, yet we may in heart, in ſpirit. Though we cannot alwayes celebrate the myſteries, yet we may have the thing ſignified in thoſe myſteries (as p. 363St. Bernard ſpeaks) at all times, in all places. i. e. We may with pious affections and holy actions receive Chriſt continually into our ſouls. As the Sacrament (ſaith he) ſine re Sacramenti, without the thing of the Sacrament is death to the unworthy; ſo we may conclude that res Sacramenti, the thing it ſelf without the Sacrament will be life eternal to the worthy. Whenſoever in remembrance of Chriſt thou art piouſly and devoutly affected into an imitation of Chriſt, thou doſt eat his Body, and drink his Blood. But then if we do conſtantly preſerve ſuch longings and hungring after this Feaſt, and do at all times feaſt upon him; we cannot paſs by any occaſion that God affords us of receiving him in that manner that he hath appointed and bleſſed; and we cannot but be very forward to go to remember him when opportunity is preſented in the Aſſembly of his people. And therefore I ſhall not make it a diſtinct advice, that you would come again when this Table is ſpread for you. For this is but a juſt gratitude to God, a ſign that p. 364we like his fare, and are well pleaſed with his chear, and are ambitious of nothing more than ſuch an entertainment. And I think we ſhall ſhew our ſelves to have been very unworthy gueſts at the laſt Feaſt, if we like it ſo little as to refuſe to come the next time that we are invited. In the beginning of our Religion they received every day, Acts 2.46. Which proceeded from a great devotion, and fervency of ſpirit, when the holy Ghoſt like fire had deſcended upon them. And this heat did not abate in all places for the ſpace of 400 years, but in ſome Churches of Affrica (as St. Auguſtine writes) and in Rome and Spain (as St. Hierome tells us) they retained this ardent love, and continually remembred the dying of the Lord Jeſus. And it was propoſed to St. Auguſtine as a doubt, whether a perſon of buſineſs as a Merchant, Husbandman, or the like, ſhould every day Communicate; To which he anſwered, To receive the Sacrament every day, I neither praiſe nor reprove; but to Communicate every Lords-day, I would wiſh you, and exhort every one p. 365ſo to do. And ſo St. Chryſoſtome exhorting of the people to build Churches in the Villages where they might hold Aſſemblies, he perſwades them by this Argument;foreign, in cap. 8. Act. p. 716 edit. Sav. There Prayers will be ſent up daily for every one of you, there God will be continually praiſed with Hymns, and every Lords day will there be an Offering made for you. And though the devotion of Chriſtians fell from once in a day, to once in a week, and from thence to once in a monethmonth, till at laſt the Church of Rome hath thought it fit to bind men of neceſſity but to once in a year; yet I find a devout Papiſt thus ſpeaking:Fr. Sales Introd. Though it be hard to ſay how often a man is bound to Communicate, yet I think I may boldly affirm, That the greateſt diſtance between the times of Communicating, among ſuch as deſire to ſerve God devoutly, is from monethmonth to monethmonth. And ſure the ſtrict obſervance of the divine Commandments which was among the Primitive Saints, their deſpiſing of all worldly things, their great charity and love, may be thought to have flowed in p. 366great part from this ſpring, that they received ſo frequently the Body and Blood of our Lord. Hence we may derive their ſtrength, activeneſs, and zeal; becauſe they were ſo often refreſhed with this Wine. This gave them boldneſs againſt their adverſaries; this made them run ſo forwardly into flames, becauſe they were conſtantly heated with divine fires. From this Table they went away with the courage of Lions, and were terrible even to that great roaring Lion which devours ſo many careleſs ſouls. He could not make ſuch an eaſie prey of them as he doth of us, becauſe they did daily renew their ſtrength by this food, and became as bold as a Lion, after he hath eaten fleſh and drunken blood.

And if we did more frequently Communicate, it would be a means to bring us to a greater reſemblance of our Lord (which was the thing that I laſt preſſed) who you know overcame the evil one, and trod him under his feet. As the Leverets (ſaith the forementioned Author) in the Mountains of Helvetia, become all p. 367white, becauſe they neither ſee nor eat any thing but driven Snow; ſo by often adorning and eating beauty, goodneſs, and purity it ſelf in this divine Sacrament, we ſhould become altogether vertuous, pure and beautifull. And I am of the mind of another excellent Writer,Dr. J. Taylor. who judges it very probable, That the Warres of Kingdomes, the contentions in Families, the infinite multitude of Law ſuits, the perſonal hatreds, and the univerſal want of charity, which hath made the world ſo miſerable and wicked, may in a great degree be attributed to the neglect of this great Symbole and inſtrument of charity. And that is the laſt thing that I ſhall commend unto you.

VIII. Eighthly, Let us be ſure to live in charity with our Brethren, to which we are in a ſpecial manner engaged by this Sacrament, and of which we make a moſt ſolemn profeſſion. Let us behave our ſelves as Servants in the ſame family, as ſons of the ſame father, as thoſe who have eaten of the ſame bread. Let us be very carefull that we do not cover the p. 368coals of anger and contention under the aſhes for a night, and then blow them up again the next morning, but let us quite extinguiſh them, and utterly put them out. Let not your jealouſies, your hard thoughts, your uncharitable and raſh cenſurings, your differences and enmities ever return again; but let that ſentence run in your minds, 1 John 4.11. Beloved, if God ſo loved us, we ought to love one another. If he have given his Son; if he ſtill give him to us; if we feed and live upon him, then let us love as Brethren, and not fall out in our way to Heaven. And if we find our love to grow ſick and weak, and to be fallen to decay, then let us come hither on purpoſe for to revive it, and raiſe it up again. If the Lamp begin to burn dim, and to caſt a very weak light, let us pour in more Oyl that it may not go out. If our love begin to be chill and cold, let us put this fire the oftner under it, that it may be kept in a flame. For aſſure your ſelves, that they who take up their differences and enmities again, did never truly lay them aſide; they p. 369did but mock God when they came to this holy Communion with a pretence of Love and Charity, their hearts not being throughly reſolved to forget all in juries and offences. Or if they did ſeriouſly labour to put to death all hatreds, one great reaſon why they are not throughly mortified, is, becauſe they uſe ſo rarely this powerfull means of ſuppreſſing them, and keeping them in their graves. Men do one with another,Plutarch & alij. as the Theſpienſes with married perſons, who once in five years ſpace, kept a Feaſt called foreign, in Cupids honour, for the reconciling of all differences that had happened between Man and Wife. Such a ſmall Feſtivity do men make of this Sacrament of the Lords Supper, to which they come perhaps with an intention to bury all differences; but then they give them a whole twelve moneths time, if not more, to revive and gather ſtrength again. Hence it is that the temper of the Chriſtian World is as much different from the Spirit of the elder times, as heat is from cold, or life from death. They held ſuch frequent Communions, p. 370that their love was ſo flagrant as to make them dye for one another; and we hold them ſo ſeldome, that the heat of our unmortified paſſions makes us wound and kill each other. So that I make account there is but a little difference between doing this ſeldome, and not doing it at all; yea, thoſe enmities will be more fierce and untractable, which even the Bloud of Jeſus hath not quenched.

To put a concluſion then to this Diſcourſe, let me adviſe you, when you come from the Table of the Lord, thus to meditate within your ſelves: I have received freſh Pledges of the love of my Lord, and I have made new profeſſions of my own; What now doth the Lord require of me? What have I that I can render back to him? Alas! I have nothing to give him, but only my love; nothing but my love did I ſay? Oh how great a thing is love! how much is incloſed in the boſome of love! It is no ſuch trifle as I imagine. Love brought God down to us, and love will carry us up to God. Love made God like to man; and love will make men p. 371like to God. Love made him dye for us, and love will make us lay down our lives for the Brethren. O the power of Heavenly Love! How ſhall I get thee planted in my heart? Who can bring thee into my ſoul, but only love? Love begets love; and the frequent Meditation of this love of God, and of his Son, will inflame thy heart in love to them. Oh let a ſenſe of this love lye perpetually in my breaſt, that may change me into love. Let me burn and languiſh in the Armes of Jeſus. Let me long for nothing but him; let him be all my talk, all my joy, the Crown of my delight. Let me never forget how gracious he is; let the taſte of his incomparable ſweetneſs be never out of my mouth; let me never relliſh any thing but what hath ſome ſavour of him. O my foul! what ſhould we wiſh for, but to feaſt again with him? What ſhould we deſire but to be ſatisfied with him?Pſal. 27.4.Ps 27:4 This one thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the Houſe of my Lord all the dayes of my life, to behold the beauty p. 372of the Lord, and to enquire in his Temple.

What friend is there to whom we have been endeared, that we can forget? Do we uſe to throw the tokens of love, whereby he would be remembred, into a forſaken hole where they ſhall never be ſeen? But how ſtrangely are we affected to the Reliques that a dying friend commends unto us? And how much more ſhould we be moved, if a friend ſhould dye for us, and ſhould leave us a remembrance that he ſaved us from death? Could we ever let him go out of our minds? Should we not be in danger to think upon him over-much? Could we endure that the remembrance he left us, ſhould be long out of our eye? O my ſoul! let us not deal then more unkindly with our bleſſed Saviour, who humbled himſelf to the death, even the death of the Croſs, that we might not eternally dye. Who was made ſinne for us, that we might be made the righteouſneſs of God through him. Sure he never thought when he went to Heaven, that we would remember his love ſo ſeldome, p. 373and ſo coldly. Did he think that thoſe whom he loves ſo much, would need ſo much entreaty to have Communion with him? Is it not a grief unto him now (if he be capable of any) to ſee that he hath ſo few Lovers? Doth it not trouble him, that they who profeſs love to him, teſtifie it ſo poorly and rarely? Nay rather, O my ſoul! he is troubled that we love our ſelves no better; and therefore both for the love of him, and the love of our ſelves, let us carefully obſerve his commands, of which this is one, Do this in remembrance of me.

For this is the love of God, that we keep his Commandements. And this Commandement we have from him, that he who loveth God, love his Brother alſo.